YALE UNIVERSITY
LIBRARY

x939

THE

TEMPLE OF TRUTH.

INSPICIAS.

THE
TEMPLE OF TRUTH
OR,
THE BEST SYSTEM
OF
REASON, PHILOSOPHY, VIRTUE,
AND MORALS,
ANALYTICALLY ARRANGED.

SECOND EDITION.

Towtw i*b aumv SiSafw tjjv iSeav tij nbri srtv tva tt; stcttnv
axotSteww, kou %gmyue\ms ounri ira^ao^v.yixevnt o fiev av toixtov rif
av av i, cru n aMc; tij Wf«TTii, <pm otrtov eivaf 0 tfav yen toistdv,
(toj <pta. Plato.
Formula quaedam constituenda est ; quam, si sequemur in
comparatione rerum, ab officio nunquam recedemus. Cicero.
" If it be falfe — if it will not endure the Test — I am as
ready to give it up, as I have been to defend it. He must be
a poor Philosopher indeed, who, when he sees Truth and
System at variance, can ever be solicitous for the Fate of
a System." Harris.

Sonbon :
Printed by Luke Hansard S( Sons,
FOR J. MAWMAN, IN THE POULTRY.
* ¦ 1807.

TO
THE ILLUSTRIOUS AUTHOR
OF
THE PURSUITS OF LITERATURE
THE FOLLOWING SKETCH
OF
THE TEMPLE OF TRUTH
IS INSCRIBED,
WITH UNFEIGNED ESTIMATION
OF
HIS MORAL PATRIOTISM,
i BY
PARRESIASTE&.

INTRODUCTORY PROSPECTUS.

"AS when two pilgrims in a forest stray
" Both may be lost, yet each in his own way—
" So fares it with the multitude, beguil'd
" In vain Opinion's waste and dang'rous wild :
" Ten thousand rove the brakes and thqrns among ;
" Some eastward, and some westward, and all wrong.
" But here, alas ! the fatal diff'rence lies,
" Each man's belief is right in his own eyes ;
" And he, that blames what they have blindly chose,
u Incurs resentment for the love he shews." COWPER.
It is a Maxim, unexceptionably acceded
to, by the best men and the best authors,
that great respect is due to the public eye,
and, much more, to the public mind. To
this principle I most perfectly assent. I
shall therefore feel it a moral obligation,
not to force myself on their notice, with
out that deferential introduction they have
an unquestionable right to demand : as

® Introductory prospectus.
no measure of conceit can scarcely sur
pass, or be more oifensive than that, which
impels a writer to presume, that her may
boldly claim that candid attention, which
the most exalted merit should not blush to
solicit, from an intelligent community.
Thus much by way of apology, and in
order to conciliate that liberal sentence
from the perusal of the subsequent stric
tures, which I am anxious they should re
ceive ; especially, as they profess to con
tain, what either commands the highest
regard, or else, what may be thrown aside,
as a matter of indifference and mere lite
rary amusement. For, in this instance,
there is, what seldom occurs, no medium,
no other alternative. Either they are the
intellectual dream of a misguided imagina
tion, or, they should engage the utmost
powers and faculties of the human soul.
The best improvement, I apprehend^
that can possibly be made of universal
jhistory, is, to consider it as the History of

Introductory Prospectus-. $
Reason, Philosophy, Virtue, and Morals,. In
the annals of human reason* which we
have very accurately inspected* though
that faculty lias been so often represented
as the boasted distinction of out species,
nothing has ever been exhibited to us in
a more obscure and cloudy medium.
Notwithstanding the learning and inge
nuity, the time and the talents, which/
have been devoted to this discussion, it is
a fact, that it remains to this hour almost
as undefined and equivocal a thing, as it
was in the days of the Stagyrite ; who is
thought to have possessed an acuteness of
penetration and argument, which no sub-
tilty can exceed. He seems to have looked
down indeed, in all the pride of fancied
superiority, upon the rational endowments
of his great predecessors, Socrates and
Plato. And yet, are we not, even now,
with all the advantages accruing from
many intervenient centuries, as much ia
the dark, as to the inherent properties of
human Reason, and the extent of its.un-
assistecl energies, as if the subject bad
, b i

4 Introductory Prospectus.
never been agitated ? A very lively Phi
losopher, by far too much read and ad
mired, has been, for once, ingenuous
enough to confess, that " this same Reason
" is a very ridiculous thing, and borders
" very much upon folly." Even in na
tural pursuits, or physical inquiries, it
is, as another Philosopher, of less bril
liancy, but greater sagacity, has expressed
it, " Ratio mersa et.confusa." And if,
in thefe inferior matters, it be so weak and
incompetent, can it be less so, in objects
infinitely more sublime ? The impartial
history of human Reason would not reflect
much honour upon human nature*.
* Reid's admirable essays on the intellectual powers of
man are an incontestible proof of this. They impressed
this idea very powerfully on my mind, as I once travelled
through them with clofe attention. The philosophy of
the human mind, as it has been called, is indeed, next
to its moral depravity, one of the most humiliating scenes,
that has ever been exhibited to the inquiring part of our
species. I have compared it, in some solitary hour of
amusement, to a grave harlequin*, with his coat of many
colours, playing tricks upon our mental faculties. Thus,
some of the philosophers undertake to prove, that there
is' no such thing as matter; others, that there is no such.

Introductory Prospectus. 5
Little, however, as it seems to have
been generally understood, or satisfactorily
defined — that there is such a faculty in man
is universally admitted. But, so long as
the subject is agitated in a way of meta
physical investigation, it is to be feared,
that it will remain in its present state of
obscurity : not but what one thing is suf
ficiently clear, and of no trifling import
ance, that Reason, as a faculty, is indeed
the Causex but, in no sense, the Rule, of

thing as spirit in man; some, that there is no First intelli
gent Cause at all ; others, that we see every thing in God;
some talk of " the taleology of nature ;" others, of " the
cosmological contest into which reason falls with itself!"
If all this be not transcendental and chaotic nonsense, what
is ? It is really astonishing, how the rational intellect can
evef be even diverted with such prostitution of time and
talents. There is something like wisdom in the writer,
who, perfectly competent for the purpose, has had so
much moral magnanimity, as to tell the world, that, " Phi
losophers have hitherto been only imposing on themselves
and others, by words without meaning." One of their
own tribe indeed has discovered, in this enlightened. era,
that « men are only educated monkies !" and these ma^
be some of their monkey pranks.

6 Introductory Prospectus.
judgment : or, as the same idea has been
better conveyed in another tongue, Qua-
tenus Ratio facultatem notat, est causa
efhciens proxima perceptionis et judicii ;
non NoPvjviA. To make the Faculty, by
which we judge of truth and good, the
Rule of judgment, has been the fruitful
source of those countless absurdities, ex
travagancies, and contradictions, which
have not only bewildered the human in
tellect, but inverted the whole order of
things. It is not therefore Reason, simply con
sidered, that constitutes the high distinc
tion of man, but, reason properly illumi
nated : which I suppose to be intended by
right reason. Recta ratio, si de facuU
tate agatur, ilia est, quse sufficienti lumine
instructa non aliter res concipit, aut de iis
judicat, quam revera sunt ; et opponitur
corruptee,! vitiosse, caecae, qua; frequenter
conceptus et judicia format rebus dis
own a „

Introductory Prospectus. 7
In the history, of philosophic inquiries,
so far, I mean, as they relate, not to phy
sical objects and experiments, but to the
supreme concerns of man, we are, if pos
sible, still more embarrassed and per
plexed. Those, who are the most cele
brated for these disquisitions, are, in
points the most interesting and material,
the most dissonant : professing, in nume
rous instances, with an imposing effron
tery, to remove our prejudices, to cor
rect our errors, and to enrich our minds
with a summary of truth and excellence ;
with a compendious view of the decorum,
the venustum, and the honestwn ', what
have they really done ? Have they ren
dered us, at this period, consummate
Masters in the most important of all the
sciences ? Alas ! have they not left us, if
we are so weak as to listen to their oracles,
wandering in the labyrinths of a miserable
Scepticism * ? Amidst all this ostenta-
* How can it bear any dispute, whether credulity or
scepticism is the more shameful or more dangerous folly?
Credulity may be an intellectual weakness, but scepticisrft.
B 4

8 Introductory Prospectus.
tious parade of correcting our mistakes,
enlightening our minds, and reforming
our manners, we retire from the schools,
both of ancient and modern philosophy,
not to say any thing of the new system of
philosophism, sighing over the vanity, or
pitying the illusions, of those, who could.
only affect to be wiser than the rest of
their kind.
If there be any one research, which has
peculiar attractions foi the intellectual
powers of man, it is that, which respects the
nature and qualities of true virtue: and
it is well known to those, who are the most
conversantin scientific pursuits, thatGenius
the most elevated, and Erudition the most
comprehensive, have been employed in
that honourable exercise. But, here agaifl,
is a moral evil of the most pernicious consequence, and
ought always to be represented as such ; as the necessary
concomitant of that intemperate love of pleasure, that de
reliction of all moral principle, that prostitution of con
science, and that dissoluteness of manners, which are tha
prominent features and disgrace of the times.

Introductory Prospectus. 9
tibw strangely has the human understand
ing been bewildered and harassed !
Impatient to have my mind enriched
with proper sentiments, and clear ideas, as
to the characteristics of true Virtue, I be
take myself to this elegant writer ; and he
informs me, that it consists in a taste for
the sublime and beautiful, and in a perfect
conformity of our actions with the su
preme sense and symmetry of things : but,
as all this is perfectly incomprehensible
to the million, I am confident there is a
fundamental mistake here.
I run to another, less fanciful and
elevated, and much more profound, at
least, in his mode of reasoning ; and he
insists, that true Virtue lies in a con
formity of our actions with certain eternal
and immutable relations and fitnesses of
things. But, I am a plain man — no logi
cian—no metaphysician ; and I go away
still mare confounded with undefinable
jargon.

10 Introductory Prospectus.
I seek to a third ; and he assures me,
that there is no Virtue, but in the con-
formity of our actions to truth ; in treat
ing every thing, as being what it is. A
fourth affirms, that nothing is virtuous,
but the proportionable affection of a ra
tional creature to the moral objects of
right and wrong ; a fifth, that it consists
in following nature ; a sixth, in avoiding
all extremes; and a seventh, to particula
rize no more, in the voluntary production
of the greatest public happiness.
To all these I might have subjoined
several more, who have defended their
own definitions and views with equal
strenuousness and ability. Still, the great
question returns, What is the nature of
trite Virtue ? and, after having traversed
these labyrinths, which is almost as irk
some, though not quite so thorny, as to
wade through " The Statutes at Large" — <
how shall we decide amidst this diver
sity of opinion * ?
* " It may be thought no easy task, to determine the pre
ference in favour of one or other of the many different

Introductory Prospectus. \ \
Some there are, who would impress
their favourite sentiments, by assuming an
insolent authority and diction : others, by
flattering our pride : others, by indulging
pur selfish passions : others, by all the arts
of sophistry : and others, by seducing our
imagination. These, however, should only
serve to place us the more on our guard,
and arm us with greater caution against
every dangerous illusion. I foresee no
great inconvenience in having revolved a
little in the circle of ingenious theory and
amusing conjecture, if we fix ultimately in
the centre of Truth. He who has wandered
through many a path, is most likely to
inform us, which is the best *.
hypotheses of virtue, described by divines and philoso
phers: but, we may safely affirm, that, if the compass
of learning and penetration, which appears in their works,
had been employed with a just reference to its unerring
criterion, or standard, the world would have been fur*-
pished with a system of ethics more complete, more easily
comprehended, and much better adapted to common use,
than any that can be provided by abstract reasoning."
* " The enquiry of truth," said the brightest philosophi
cal ornament of our country, " which is the wooing of it j

1 s Introductory Prospectus.
No subject, perhaps, has been more care-«
fully reviewed, or more minutely examined,
than that of morals; nor any, with much
greater propriety ; whether we consider
its dignity, or its use. All the stores of
human Literature have been exhausted on
this topic. Nevertheless, at the com
mencement of the nineteenth century
from the Christian era, attempts have been
made — and made in hours of calm reflec
tion — and by characters the least of all
to be excused — to reconcile actions the
most disingenuous and dishonourable,
with principles the most pure and uncor-
rupt ! We have had moral philosophers
avowedly infidel, and professionally the
reverse, pouring equal contempt upon the
the knowledge of truth, which is the presence of it ; and
the belief of the truth, which is the enjoying of it ; is
the sovereign good of human nature." Bacon's Essays.
Is it not painful then to know, that, " The road to
moral truth has been left in such a plight by some modern
projectors, commonly called philosophers, that a man
of honesty and plain sense must either, with great labour
and loss of time, delve his way through, or be swallowed
up in a quagmire ?"

Introductory Prospectus. 13
wisdom and maxims of Heaven, as set
before us in the example and doctrine of
The Messiah !
The case is, we compile an heteroge
neous jumble of theses, collected from
systems of jurisprudence, and blend them
with political constitutions, Jesuitical ca
suistry, and private interest ; and then
honour them with the title of Moral philo
sophy ; to the utter exclusion of that sim
ple, unsophisticated, luminous, arid com
plete code of universal -legislation, di
gested for us in the sacred word of purity
and truth : whose ethical institutes were,
no doubt, intended to form that first of all
great characters — before which, heroes,
nobles, and statesmen, may hide their
diminished heads — " an honest man,
" the noblest work of God."
impressed, in an early stage of my lite
rary education, with the importance of
distinct ideas, as the best method both of
receiving, and of communicating science*

34 Introductory Prospectus.
it has always appeared to me, as scarcely
possible to do either, unaided by the accu
rate definition of principal terms. Upon
this account, I judge it expedient to state,
that, by Reason, I would be understood to
tnean, those principles, which are best
calculated to enlighten, correct, and regu
late, that faculty in man : by Philosophy,
the love of wisdom — properly so called :
by Virtue, the intellectual beauty, worth,
4ind excellence of the human soul : and, by
Morality, the harmony of , the life and man
ners, with the best principles of Reason, Vir
tue, and Philosophy, thus briefly defined.
The very strange, perplexing, and me
taphysical mode, in which these things
have been too frequently represented,
may serve to remind us of Aristotle's defi
nition of Light ; which can only tend to
plunge us into mental darkness : " Light."
says he, " generates its luminous species by
way of multiplication ; and this action is
called, repercussion — and, conformable to
the acting force, there is another multi-

Introductory Prospectus. *is
plication, which is equivocal, aud by
which light begets heat, and heat putre
faction !" — Of how much greater import
ance is it for us to know, that, whether in
the world of Nature, of Reason, or of Re
velation, " whatsoever maketh manifest,"
(pavtgvpevov, apparent, " is Light/' — To offer
to instruct mankind, by a style, or in
a mode of reasoning, which is only com
prehensible by five in a hundred, is to in
sult the public understanding. I venerate
the memory of that truly great mind,
which could say, Sunt, qui scire volunt,
eo fine tantum, ut sciant : haec turpis est
Curiositas. Sunt, ut ipsi sciant ur : turpis
Vanitas. Sunt, ut scientiam pro pecu-
nia vendant, pro honoribus : turpis Quees-
tus. Sunt, ut asdificent : hsee est Charitas
et Benejicentia.
Ofthe prodigious aversion, which some
Writers have betrayed to the use of System,
in certain cases, I need not be apprized.
To their opinion, however, I am very far
ft-onj being any convert. " For, what is

] 6 Introductory Prospectus.
System, but a whole, exhibited with a due
consistency, or agreement, of all its parts?
And, if this be the only just sense of the
word, can there be any Art or Science,
any general truth made up of particu
lars, without it? What is a System, but
a body of science, in which all the con
stituent branches are suitably arranged
and properly connected, so that the whole
may be conveyed in one perspicuous
view ? The lucidus ordo of any given sci
ence must inevitably produce a system :
and, however his pretensions may differ,
he must be an enemy to the former, who
would destroy the latter.
" There is, then, a concatenation, an
harmony, a connection, in the truths of
Religion. There is a System, or com
plete body of Doctrine, in the Gospel.
But a Religion, in which there is such a
golden chain, ought not to be taken by
bits and parts. The more ingenuity there
is in a machine composed of divers
wheels, the more necessary it is, to consi-

Introductory Prospectus. 17
der it in its whole, and in all its arrange
ments, and the more does its beauty es
cape our observation, when Ave confine
our attention to a single wheel. In a
compact System — in a coherent body of
Doctrine, there is nothing useless ; no
thing, which ought not to occupy the very
place, that the Genius, who composed the
whole, hath given it." This, indeed, is
what constitutes the Perfection of Chris
tian knowledge. There is an Integrity in
Science, as well as in morals.
Not at all shy of meeting any idea of
exception, which may arise in the mind
of my readers, I can easily anticipate, that
some of them may arraign .the very Title,
I have selected, as cdlifident and presump
tuous : and, I should readily allow the
justice of the charge, if this Temple of*
Truth be not erected upon that basis, which
the divine Architect himself has laid in
his own oracles of Inspiration. In that
case, let it sink into utter ruin, nor leave one
trace behind, My own hand should be
c

18 Introductory Prospectus.
the first to crumble it into atoms. But,
if it be reared on the foundation of sacred
Verity, not all the powers and malice
of Infidelity itself shall be able to
overthrow it. To that Criterion it is
submitted ; and, persuaded,, as I am,
it will pass that ordeal, I do not hesitate
to affirm, that it must contain the. very
best scheme of Reason, Philosophy, Virtue,
a tie Morals, that can be proposed.* Each
of these topics may perhaps have been re
commended with greater erudition,and with
I'-ore acute argument, in larger works.
Ii so, some merit may be adjudged me,
far having reduced them to this compen
dium, and to a style of more popular, or
less abstruse, simplicity. Is it not of
greater consequencefcthat the many should
be informed, than mat the few should be
amused ?
* When the great Sir Isaac Newton had delivered an
opinion, which any one choose to controvert, he never was
at the pains to defend it, but contented himself with say
ing, « I believe, Sir, if you will be at the trouble of
examining my opinion, you will find I. have Very good
reasons for it,"

Introductory Prospectus. \ 9
After having fled, with an eagerness of
curiosity, and pryed, with a diligence of
inquisition, I cannot describe, into every
thing that has fallen in my way, for an
uninterrupted series of years, on each of
these subjects, I have found no refuge
from the intellectual confusion and dis
traction, in which they have involved me,
but in " The Oracles of God" : which
I now consult, as the only oracles of Rea
son, Philosophy, Virtue, and Morals, in
which an Immortal can either repose or
confide. Here, then, it might naturally be ex
pected, that something should be pre
sented in defence and confirmation of
their divine original. But, have you ever
applied, for all the requisite intelligence
on that desideratum, to the valuable
writings of Abbadie— Butler — Leslie —
Beattie — Paley— Doddridge— Hartley —
Watson— and many others? Have you
seriously considered the truth of the Scrips
C 2

$0 Introductory Prospectus.
tures, and their divine authority, by in
quiring fairly into the genuineness of those
Scriptures ; into the principal facts they
contain ; into the manner in which they
have been handed down to us ; into the
great importance of their matter and sub
ject ; into the surprising peculiarity of their
style and language ; into their agreement
with universal history ; into their perfect
harmony with themselves ; into their nu
merous and wonderful prophecies ; into'
their miracles, no less numerous and won
derful ; into the moral character of Moses,
and the prophets, of Christ, and his
apostles ; and into the amazing propaga
tion of the Christian faith, within the' three
first centuries ? Have you really digested
ail these particulars with an impartial, vir
tuous, and persevering examination ? And,
can you still remain an Infidel ? If so, you
demand more and greater evidence than
satisfied the capacious intellect of a Bacon,
a Newton, a Locke, a Pascal, an Addison,
a Grotius, a Selden, and a Boyle !

Introductory Prospectus. 21
Into what a pitiable state of degrada
tion and depravity must their minds have
sunk, who can prefer the mischievous
eruptions, which are thrown out by such
volcanos, as a Bolingbroke, a Shaftsbury,
a Chesterfield, a Paine, or a Volney, to
that blaze of mind and excellence, which
issues from this brilliant constellation * !
It is, indeed, to no purpose, as we have
witnessed in numberless instances, that a
complication of evidence is shining around
* " Though I am persuaded, that the essential doctrines
of Christianity, considered in themselves, may be suffi
cient to prove their divine origin and inspiration, yet,
when I contemplate the beautiful simplicity, with which
they are delivered, and the amazing success with which
they were propagated — and when I compare these two
circumstances with the character, the means, and the abi
lities, of the persons, who published them to the world, I
see then, indeed, the strongest presumptions in favour of
their truth ; and I pray God to forgive the ivilful igno
rance, and corrupt disingenuity of those, who pretend- to
believe, that twelve obscure, insignificant, illiterate
men — without power, interest, opulence, or learning —
could vanquish the prejudices of the world, triumph over
the power of custom and education, and expose them
selves to death in its most dreadful forms, in the service
o,f an Impostor ! "
c 3

22 Introductory Prospectus.
us, if a man be resolved to bury himself
in the deep, dark, dismal caverns of per
tinacious Infidelity. The credimus, quod
volumus, is alike applicable to our faith,
and to our unbelief: and in vain are the
most cogent, and, to ingenuous spirits, ir- '
resistible appeals addressed to our under
standing, in any case, where the heart is
disaffected. The clouds of mental error,
and the shades of intellectual darkness,
are rarely dissipated against our incli
nation ; though, into candid, modest, and
unpresuming inquirers, Truth is ever ready
to emit her enlightening beams, and, in
their sincere researches, to transport them
with her beauty and glory. Nothing can
have a greater tendency to eclipse them both
from our sight, than the indulgence of any
vicious propensity ; and, especially, of
that reasoning pride, which human vanity
is too apt to cherish, and sometimes is so
infatuated as to defend, with all the arts
of sophistry and eloquence.
Among the peculiars of modern eccen
tricity, and the numerous obligations we

Introductory Prospectus. 23
are under to the Philosophism of the age,
there is one maxim, which is calculated
to damp all the noblest exertions of the
human intellect — to check the current of
honest inquiry, at once — and to encou
rage the baneful exercises of infidelity in
every possible direction and extent. The
maxim, I mean, is, " The innocence
of error" For, if error be innocent,
the research of truth is scarcely worth
the pursuit.
What then ! instead of cultivating that
mental dignity, and soaring into those
regions of discovery, for which we were
formed, are we so groveling, as to think it
harmless to deviate into the wilds of mis
take and delusion, though surrounded with
the means of light and knowledge ? Can
we deem it innocent, to indulge any false
conceptions ofthe nature, perfections, and
will, of the divine Being, or of religion, of
virtue, and of morals, when the richest
sources of the most correct information are
put into our hands ? Far be it from us
C 4>

£4 Introductory Prospectus.
to relax and paralyze all our intellectual
faculties, either by reposing in the castle
of indolence and apathy ; or, by rioting in
the depravities of sense and appetite ; or,
by the adoption of a principle -so fatal to
those investigations, which are among the
most pure and refined distinctions of the
human kind*. Truth is a treasure of
* " Certainly, it is heaven upon earth, to have a man's
mind move in Charity, rest in Providence, and turn upon
the poles of Truth. It is a pleasure, to stand upon the
shore, and to see ships tossed on the sea : a pleasure, to
stand at the window of a castle, and to see a battle, and
the adventures thereof, below : but no pleasure is compa
rable to the standing on the vantage-ground of Truth,
and to see the errors/ and wanderings, and mists, and
tempests of the vale beneath ; so always, that this prospect
be with pity, and not with swelling, or pride." Bacon's Essays:
I perfectly agree with a philosophical writer, whom I
cannot always approve, when he says, " A careful ob
servation of Truth, the way to Happiness, and the prac
tice of Reason, are in. the issue the same thing. For, of
the two last, each falls in with the first ; and, therefore,
each with other. They are all in the same interest, and
conspire to advance and perfect human nature : and
the best definition which can be given of Religion is, that
it is The pursuit of Happiness, by the practice of Truth and
Reason."

Introductory Prospectus. gs
~ ;;
such value, that it cannot be purchased
at too dear a rate ; and the words of
a very ancient philosopher would be
no dishonour to more enlightened times
than those, in which he flourished: —
Xaipetv ¦av tacrag rag Tipag rag ruv -noWta*
avQpwffuv, r'yv AAH0EIAN tncoirwv, ireigacropai
rca ovti tag av Suvupui fisXrisog uv ^ fy\v, ^ ETteieait
a.7ro8vvi<r%u, anoQvytntsiv. " Wherefore, bid
ding farewel to the honours of the multi
tude, and having my eye upon TRUTH,
I will really endeavour, as far as I am
able, to live in the best manner I can ;
and when I die, to die so."
But, without enlarging unnecessarily on
a maxim, which is fraught with infinite
mischief, and which therefore ought never
to be noticed, but to be exposed, if Truth,
' whether in the mind, or in the expression,
be the conception and the representation
of things as they really are, a man must be
lost either to good sense, or to rational
consideration, who will be an avowed ad-
yocate for the innocence of conceiving or

«f3 Introductory Prospectus.
of representing things, as they are not. A
Child, an Idiot, or a Maniac, might be
allowed such wretched imbecility ; but,
in any higher character, it ought only to
provoke our contempt. Effectually to
subvert this poisonous maxim, let us strive
to establish that of the Grecian sage,
OfjQov i] AXijGet an. " Truth is always right."
If so, Error is always wrong.
«' None sends his arrow to the mark in view,
" Whose hand is feeble, or his aim untrue.
" For though, ere yet the shaft is on the wing,
" Or when it first forsakes th' elastic string,
" It err but little from th' intended line,
*' It falls, at last, far wide of his design *."
From that principle of Benevolence, by
which we ought to be universally actuated,
* Is it not surprising, that the advocates for the harm-
lessness of error should be so lost to common sense, and
so destitute of good sense, as not to have discovered, what
is so very obvious to the meanest Capacity ? Having taken
but one false step out of the way of truth, every addi
tional step we take must remove us the farther from it.
" For, when the mind, that compleat machine, has its
first wheel set wrong, which gives movement to every
other, though all the rest go right, the whole will ter
minate in wrong."

Introductory Prospectus. 27
I have felt much secret concern in ob
serving, of late, hoAV many persons, whose
literary endowments may be justly ranged
in the highest class, have perverted them
in the service of the Maxim, I have here
presumed to hold up to public detesta
tion. I should think myself entitled to far
greater applause, from minds the most
estimable, for employing my glimmering
taper in conducting one modest inquirer
into The temple of truth, than in displaying
their splendid torch, to mislead unwary
admirers into the devious mazes of scep
ticism, or error. Let the vanity of others
be gratified, in advancing sophism ; let
ours be the more honourable and easy
labour, of promoting and embracing truth.
The whole World ought to be the Temple qf
truth. To the adoption of this maxim, how
ever, incontestible as it is, and so very su
perior to that I have just dismissed, there
are, it is to be feared, two almost insur
mountable barriers — Passion, and Preju-

28 Introductory Prospectus.
dice. To contend with the former, is a
more than herculean labour, in which I
dare not engage; and, to diminish the uni
versal influence of the latter, is no facile
task. How numerous are the minds, too
chaste and temperate not to be always
proof against the enchantments of the
circsean cup, who will, nevertheless, suffer
themselves to be led captive by this usurp
ing tyrant ! who will sacrifice even Truth
itself, though adorned with all the graces
of faith, and hope, and charity, for the
sake of paying their more willing obedi
ence to her stubborn foe ! The man,
whose judgment is really emancipated
from all unjustifiable prepossession, is per
haps one of the greatest curiosities, and
certainly one of the noblest characters, of
every age. Rara avis * !
* " The writers on Logic, whose province it is, to di
rect and assist mankind in the exercise of their intellectual
powers, have contributed, in too many instances, to mis
lead them. Sufficient care has not been taken to guard
the mind against indolence, inattention, inaccuracy of
observation, precipitancy of judgment, and that variety of
deceptions, which arise from prepossession, passion, andi

Introductory Prospectus. £Q
c* Prejudice," says one, " is that to the
mind, which dust is to the sight ; it both
hurts the organ and disguises the object.
Its narrow breast, shrivelled and confined,
leaves no room for the noble parts to dilate
and play. I do not know, whether it is
placed by any ^Moralist in the catalogue of
¦ vices; but, 1 am sure, it is a vice, and
productive of many more. It is a declared
enemy to truth, and to the freedom of in
genuous inquiry ; to the right of private
judgment, and to detachments from party.
But, though irrational in itself, uncomfort
able to those who encourage it, and perni
cious in its effects, so imperceptibly does
it steal upon us, so completely does it
establish its throne within us, and so en-
tirely does it govern us, that, to reason with
Prejudice, is just as available, as to hold a
lamp to the blind. It hates argument, be-
the innumerable biasses, to which humanity is subject.
The main design with them is, to form an acute reasoner,
and able disputant, with little regard to that more useful
acquisition and valuable accomplishment, The love ef
truth." This is that moral Logic, if I may so express it,
which ought never to be separated from Logic intellectual.

SO Introductory Prospectus.
cause it dreads conviction." To remove
prejudice, would ^ making great progress
towards the destruction of error, and the
triumph of truth.
If I have not essayed to support this
Temple with the pillar of human Authori
ties, it is not, because there are not many
to whose exalted genius and talents I most
cheerfully bow with deference and respect:
but, if what I submit be not. sanctioned by
much higher Authority, let it perish in de
served oblivion : if it be, the Sun needs no
satellites: and human authorities, after all,
prove nothing, except it be, that great
men, as to earthly science, are not always
wise in that, which it most concerns them
to understand*. The Lux evangelica is
the light and guide, I implicitly follow,
through all the darkness of benighted rea-
son, false philosophy, counterfeit virtue,
* Who is there, that is not well read enough to know,
that authorities, equally ingenious and learned, full of
the most laborious trains of reasoning, may be adduced
for twenty systems of opinions, various, opposite, and
contradictory ?
9

Introductory Prospectus. 3 1
and fictitious morals. I have weighed
them all in a just Balance, and offer the
result to public inspection. Should the
Learned frown upon it. with disdain,
there may be those of my own intellectual
standard, who will secretly smile their ap
proval: they may deplore the insufficiency
of the powers employed in so ard uous an
undertaking, but they will accept the good*-
ness qf the intent.
I have taken a prospective view of every
thing that can await me in this bold at
tack on that self-satisfaction, that vain
conceit, and those stubborn prejudices,
with which the comprehensive nature of
my subject obliges me to combat : and my
courage would certainly have failed me in
the encounter, were I not deeply imr
pressed with the idea, that the Cause is
worthy the contest ; and that, though
" The works of man inherit, as is just,
" Their Author's frailty, and return to dust;
" Yet Truth divine for ever stands secure,
" Its head is guarded, as its base is sure.

_S2 Introductory Prospectus.
" First, in the rolling flood of endless years,
" The pillar of th' eternal plan appears}
" The roaring storm and dashing wave defies,
" Built by that Architect, who built the skies."
There is nothing indeed so much to be
dreaded, as the merciless tomahawk of
those modest and humble characters, who
will fly, like vultures, at the four first As
sertions of the following Synopsis, and pay
no more attention to those which succeed,
than if they were not essential branches of
it! Such is their excessive attachment
to their own ideas of practical goodness,
that they can pass over all the pitiful mi
nutiae, which appertain to integrity and
honour ! Such too were the Pharisees of
other times. Happy had it been for our Re±
ligion, had they left no imitators, who tread
too closely in their self-opinioned steps.
As a private Individual, in search of
Truth and Good ; as an obscure Scribbler,
too insignificant to excite envy or jealousy,
and desirous to remain so ; conscious, too,
of that deficiency, which must not presume

Introductory Prospectus. 33
to think of being enrolled among the heroes
jpf literary renown, and yet, ambitious of
rendering some service to his generation ;
let me once more deprecate that un-
amiable apathy to the sensibilities of
others, that malignity of abuse, by which
many a brighter glow-worm has been
crushed. For, I affect not to illuminate
those, who are already enlightend, but
only to shine in a dark place : and many
such places, I know, there are in this un
rivalled nation. And, if so, however the
nicety of fastidious Criticism may be irri
tated, will not the spirit of public Bene
volence approve such a sentiment as this ?
" I would rather incur the censure of be
ing tedious and dull, so that I was tho
roughly intelligible, than, by aiming at
elegance, to sacrifice perspicuity at the
shrine of conciseness*." As I covet no
* " A certain brilliancy of thought, and prettiness of
style, might be fit enough to surprise and delight the
mind with transient glimpses of truth ; but is by no means
adapted to convey that full and permanent conviction,
which is due to truths of the first rank. The mind must
be allowed to judge of them with impartiality and cool-
D

34 Introductory Prospectus.
plaudits, let me flatter myself, that no il
liberally of heart will ascribe to me either
Principles, or Designs, at the farthest dis
tance from those I avow. Of this, how
ever, I have some apprehensions; for, I
have seen enough of this strange world, to
know, that, " under all possible circum
stances, every man has his enemies ; and
those, who wish to injure, never want pro

tectors."

As an Apology to those, who might
otherwise expect to meet with something
like Oratory, or Pathos, in these pages, I
shall interpose a few remarks from a su-
ness, proceeding, not upon sentiments suddenly raised
by striking views of truth, but on a deliberate judgment,
¦formed by a familiar acquaintance with the object: and,.
in order thereto, the same truths must be presented again
and again, with no great variation, and with as little ad
ventitious ornament as possible. This manner of treating
a subject may indeed disappoint us of the attention of
some, whose assent and approbation we should otherwise
Value : but, we trust the merits of the cause to those, who
can wim patience and pleasure entertain themselves with
the steady view of obvious and interesting Truth,"

Introductory Prospectus. 35
perior writer. " There is," says he, " one
kind of address to the Understanding, and
only one, which disdains all assistance
whatever from Fancy. The address, I
mean, is mathematical Demonstration;
the perfection of which, in point of ele
gance, ! consists in ^Perspicuity : and per
spicuity here results entirely from pro
priety and simplicity of Diction, and from
accuracy of Method ; where the mind is
regularly conducted forwards in the same
track, the attention no way diverted, nor
one unnecessary word or idea introduced.
I ,'1.0 '
" Is not this equally applicable to lo
gical Demonstration ? When a Speaker
addresses himself to the Understanding
and rational Faculties of his hearers, he
proposes their Instruction, either by ex
plaining some doctrine, unknown, or not
distinctly comprehended by them ; or, by
proving some position, disbelieved, or
doubted by them. In other words, he
proposes either to dispel ignorance, or to
vanquish error. In the one, his aim is
d 2

36 Introductory Prospectus.
their Information ; in the other, their Con
viction. Accordingly, the predominant
quality of the former is, Perspicuity ; of the
latter, Argument. By that, we are made
to know; by this, to believe*.
" Be it recollected, then, that pure
Logic regards only the subject ; which is
examined solely for the sake of Informa
tion. Truth, as such, is the proper aim
of the examiner ; who must lay aside, as
it were, in this research, his Imagination
and his Passions, for the mare impartial
and unbiassed exercise of his Reason and
Judgment. And, to this end, in all ex
planatory discussions, there is a certain
preciseness of manner, which ought to per
vade the whole, and which, though not
in the form of argument, is not the less
satisfactory, since it carries internal Evi
dence along with it."
* The writer is nevertheless attached to what has been
called, " that noble Enthusiasm for Religion, without
which, Reason has no Guide, Imagination no Object;
without which, in fine, Virtue herself is without charms,
and Sensibility without a source,"

Introductory Prospectus. 37
There may indeed be moments, in which
I may betray a degree of warmth, incon
sistent with that cool Demonstration for
which I plead. That, I beg, may be attri
buted to my not giving any credit to the
innocence of Error. All Error, in my
judgment, has a direct tendency to Vice
and Misery ; and all Truth, to Virtue and
Good. In proportion to the Loveliness
of the latter, must be the Odiousness of
the former : and, to use the words of a
sagacious Moralist, " it must be owned
that, in most countries, a considerable
part of what is called Religion deserves no
other name than that of Absurdity made
sacred : but, it were strange indeed, should
false Religion produce that uprightness of
Heart, that perfection of Morals, which is
the genuine effect of Truth."
It is anticipated, that the Sentiments
here enforced will have to combat, not
only with the most surprising Ignorance
and multiform Error, but with " Preju
dice the most inveterate; arising both from
d 3

38 Introductory Prospectus.
contrary Sentiments early imbibed, and
fr< m an excessive deference to Names
and Authorities. In that case, however,
the simplest way, and generally that which
best promotes the discovery of Truth, is,
to give as distinct and methodical a de
lineation as possible of one's own ideas,
together with the grounds on which they
are supported, and then to leave the im
partial Reader to judge for himself."
Not that these occasional Strictures on
the inutility of Eloquence in matters of lo
gical Demonstration, or in the establish
ment of Truth, have any design to lessen
the value of elegant composition in our
esteem. In tlieir proper place, let the
Harmony of numbers, the Luxuriance of
fancy, and the Energy of expression, be
cultivated to the utmost extent: only l?t
them observe their proper place; especially
in their application to sacred Verity ; lest
they unhappily expose the cause they af
fect to serve ; of which the examples are
sufficiently numerous. For, without as-
6

Introductory Prospectus. 39
suming the insolent air of imposing an
opinion, were I permitted the privilege of
giving one, I should not hesitate to af
firm, that Truth is Eloquence, as well
as Reason and Philosophy, in whatever
garb she may appear.
Incalculable is the mischief, which the
Christian Cause has suffered, by our devi
ation from a maxim, from which there
should be no departure ; that, sacred Truth
must always be viewed in its own light*. If
you bring it before the light of what has
been called Reason and Philosophy, the
medium through which it is surveyed is a
false one; and the beautiful and illustrious
object becomes immediately disfigured
and deformed. It is no longer iisilf
* Its divine simplicity has been so much disfigured of
late by severe, fastidious, and perverting Criticism, that,
if this mode of process against it be not arrested, original
Christianity will, in a short period, be entirely unknown.
It were no difficult undertaking to demonstrate this from
post of our modem publications on the subject; in which
all its principal features are either totally effaced, or
Wretchedly disguised.
V 4

40 Introductory Prospectus.
Thus, the character of one, who has been
handed down to us as a philosopher al
most divine, when presented to a lewd
multitude, by the scandalous buffoonery,
or wit, of an Aristophanes, was rendered
contemptible : even Wisdom was mis
taken for Folly ; and Virtue, for Vice. We
should say to sacred Truth, what Agrippa,
wThen personating the sublime character of
Justice, once said, with unaffected dig
nity and grace, to St. Paul, " Thou art
permitted to speak for thyself." An in
dulgence she is very seldom granted *.
1 beg leave to submit it too, to minds
of calm and unbiassed consideration, who
have the success of our Religion seriously
* Should the question be, An Rationis in investi-
gando Scriptural sensu magnus usus sit ? It must be
replied, Ratio humana, si pro Facultate sumatur, uti
nunc sunt homines, in nemine mortalium recta, sed mul-
tiim caica, vitiosa, et ad errorem proclivis est ; sic ut faci-
lius plerumque male quam bene arbitretur. Maxime ea
Rationis nostrje corruptio se ostendit circa res divinas;
circa quas est ca;ca, 2 Cor. iv. 4. obscuratu, Eph, iv. 18.
tenebra, Eph. v. 8. a dvvxTcu •yvavcu, 1 Cor. ii. 14. Imo
et avonroi est, Tit. iii. 3. et ao-mi-roc, Rom. i. 21, 22.
1 Cor. 8. 1 9, 20. et ii. 8.

Introductory Prospectus. 41
at heart, Avhether the same cause has not
received material injury from not hav
ing been exhibited to the world in its own
Language. It should seem, by the gene
ral neglect of it, as if the phraseology of
the inspired writings were not the fittest
dress, in which they ought to appear;
that the noble Simplicity, adopted by the
great Founder of our Faith, and, after"
his example, by the Apostles, had long
since ceased to be one of its most amiable
characteristics : that a Style, once cele
brated for its god-like Benevolence, as
the most accommodated to the capacities
of all mankind, was become odious, and
disgusting, to modern refinement: and
that, banished, by fastidious, not to say,
profane Critics, from the regions of
classic Literature, it had become offen
sive to our Divines themselves *.
If otherwise, why substitute those pretty
Conceits, those affected Terms, those me-
* I am not extremely captivated myself either with the
'Piety, or the Modesty, of some modern scribblers, who
have dared to call this sacred Simplicity, by the dishonour
ing terms of Inaccuracy, and Carelessness / Job, xiii. 4, 5.

42 Introductory Prospectus.
retricious Ornaments, and all that tinsel
finery of Diction, by which Ignorance
and Impiety alone can ever be dazzled,
and gratified, for the simple strains of
that infallible Teacher, who came down
from Heaven ? or presume, that we can
improve upon his peculiar and dicrimi-
native mode of instruction?. Why not "con
descend with him to those of low estate ?" *
If it were among the glories of his exalted
Character, that he " preached the Gospel
to the Poor," was it less so, that he preached
it in a simplicity of manner, which they
* My appeal here, is evidently to those, both in a
way of Argumentum ad hominem, et ad verecundiam,
who admit the grounds upon which I argue. To those,
who reje£t the Christian Revelation, "lam beating the air."
If it be true, that, the Style, the Language, and the
Manner of writing, made use of in the books of the Old
and New Testament, may be classed among the various
proofs of their genuineness, they ought to be preserved,
upon that principle, with a kind of moral delicacy.
" Words, that are too fine, too learned, too modern, are
repugn nt to the sytle of the saCred Penmen ; which, in
stead of being flowery, or affected, is eminently natural,
and simple, and dignified. And on the othei hand,' words
th^t are low and vulgar, are still more derogatory, from
the exalted sublimity of the subjects contained in holy
Scripture."

Introductory Prospectus. 48
could understand ? Who would not emu
late the benevolence of that Man, who,
with every possible advantage to acquire'
literary Fame, had he been governed by
so mean a passion, could say, " I thank
my God, I speak with tongues more than
you all : yet, in the Church, I had rather
speak five words with my understanding,
that I may by my voice teach others also,
than ten thousand words in an unknown
Tongue ?" And a Style may be so elabo
rately refined, metaphorical, or sublime,
as to be as unintelligible to the majority,
as a foreign language *.
* A remark of Locke's on this subject deserves atten
tion. " In all discourses, that pretend to inform or in
struct, figurative speeches^ and allusion in language,
should be wholly avoided ; and, when Truth and Know
ledge are concerned, cannot but be thought a great fault,
either of the language, or of the person, who makes use
of them. It is evident indeed, how much men love to
deceive, and be deceived, since Rhetoric, that powerful
instrument of error, and deceit, has its established pro
fessors, is publicly taught, and has always been had in
great reputation : and, I doubt not, but it will be thought
great boldness, if not brutality in me, to have said so
much against it: and it is in vain to find fault with those
arts of deceiving, wherein men find pleasure- to be de
ceived.''

44 Introductory Prospectus.
Let us renounce then these compara
tive puerilities, and return to those better
days, when, impressed with the Dignity,
and Importance, of the eternal Verity,
they did not disdain to instruct the mere
Vulgar, as they have been reproachfully
called; and, when all the Graces, Har
mony, and Copiousness of Style, with every
various species of Composition, were sa
crificed to general Utility. For, diminu
tive as the subject may be deemed, by the
unreflecting, it enters much more deepl\r,
than might be imagined, into the grand
scale of right Reason, sound Philosophy,
true Virtue, and Christian Moral. For,
ought we not to know, that Revelation
is an Address, not to Cities, Cottages,
Courts, or Camps only /but to the vast bulk
of mankind ? and that, it proposes itself
to us, as constituting the most essential
branch ofthe welfare and perfection of the
human species ? And this it is, whichrenders
all practical inattention to it without excuse.
Many, I knowr, will urge, as some plea
for such inattention, the difficulty of un-

Introductory Prospectus. 4$
derstanding the Word of Inspiration : and
this idea has been too much encouraged,
by those, who ought to have resisted it, as
public Teachers, totis viribus. For their
sakes, however, I have reduced all the
Fundamentals of Christianity to a few
simple Propositions. "Those propositions,
I consider as Principles. And those prin
ciples, 1 apprehend, may be laid down as
so many Canons, or Axioms, by which to
direct us safely through all the apparent
obscurities of this marvellous Book. Sup
posing then, the Assertions, I have ar
ranged in dialectic order, to be indeed
sanctioned by infallible Testimony, the
Faculty of perceiving their truth, and ex
cellency, and of making such inferences as
are agreeble to them, is, what I should
/denominate right Reason.
I cannot express the pleasure, I feel, in
taking the following extract from one of
our public Reviews. Such Sentiments do
the paxties great honour, and, from their
extensive circulation, may be of essential

46 Introductory Prospectus.
service to thousands. " The Writers,
whose labours most interest society, are
those, who have employed themselves on
subjects of Religion. Religion is of equal
and unquestionable moment to all. On
Religion, and on religious opinions, de
pend in no common degree the tranquil
lity — the prosperity— -and. the happiness, of
a State." They then add — " The holy Scriptures
are the Guides of life ; the Cloud by day,
and the Pillar of fire by night. Those
therefore, who undertake to illustrate them,
enter upon a task, in the execution of
which we are all Concerned. Their com
petence and their motives are questions of
universal consideration. Such has been
the zeal of Infidelity — so various have been
the forms, which it has of late assumed,
that we have had an explanation of the
Bible from the pen of one, whose greatest
satisfaction seems to have been, "to obscure
its Truth, to corrupt its Purity, and to
destroy its Influence ! To the Commen-,

Introductory Prospectus. 47
tator of the sacred writings we may say,
" be thy intents wicked," thou mayest rob
us of our best hopes, of our richest com
forts : " be they charitable," thou mayest
increase our Knowledge— animate our
Virtue — and smooth the road to eternal
Life." — O ! si sic omnia !
To preclude, if possible, the idea of my
obtruding these Sentiments on the pub
lic notice, either as a mere Disputant, or
as an idle Controversialist, I here profess,
that, however mistaken I may be, in the
Plan I have formed, or in the Method, I
have pursued, to gain an object so ardently
to be desired, 1 submit them, with the
*ole design to promote the best Happiness
of Man — in relation to the Sum of his
Existence ; not, as limited by the narrow
horizon of this life — but, as extending to
the boundless ocean of Eternity.
" Happiness" — says the Epicurean, and
the Voluptuary — " is that of the Senses.
•We were born for their utmost gratifica-

48 Introductory Prospectus.
tion, and there terminates all human Feli
city." — Thy Fellow-commoners ofthe Stall
may be of the same opinion. My Ambi
tion is, not to sink — but, to soar. I deny
not, however, that these organic Powers
have their respective delights ; and that,
in a corrected and innocent degree, they
may be considered as so many secondary
Sources of Pleasure. But, to argue with
a person, who would degrade himself so
far beneath a Rational, as to contend, that
we were born for no higher enjoyments
than these, would be, to argue with de
termined Infatuation, pitiable Derange
ment, or loathsome Brutality *.
I admit too, that the Imagination is
capable of forming to itself a thousand
additional Pleasures of a higher kind —
* The genuine Happiness of our being must be some
thing, that is not incompatible with, or destructive of, its
nature — or of the superior and better part of it. Ev irawri Ss
(/.ofrtra tpvraKTEov to hSu, xai tnv niovw s yag alSutaroi «fivo/zsir
avrtw. " In every thing, we should take great care, as.
to the pleasure of it ; for, we are very apt to have our
judgment corrupted by pleasure."

Introductory Prospectus. 49
resulting from an acquired artificial Taste,
the fine Arts, together with many other,
though needless, yet fascinating Elegan
cies, and Delicacies, of polished Life.
To these again, we may add the pure
and elevated Pleasures, which flow from
acquisitions of Science ; from cultivating
all the amiable and benevolent Affections ;
and from the many nameless charms of
social Intercourse, and domestic Endear
ment. Prepared, however, as I am, to acknow
ledge, and to celebrate, in their just pro
portion, all these Sources of terrestrial
Satisfaction— I have long excluded from
my own mind every other idea of supreme
Happiness, but that, of Reason, Philosophy,
Virtue, and Morals, rectified, sublimed,
and perfected, by
Divine Revelation*.
* Happiness, I would be understood to intimate, should
be a term, consecrated entirely to these pursuits, according

50 Introductory Prospectus.
As to the reference, which I suppose
these things to bear to each other — that, I
have attempted to state, with the utmost
perspicuity, to general Inspection, in the-
succecdent leaves. In the examination of
which, but a single Favour is fervently re
quested ofthe unprejudiced Reader; that
he will place before him the sacred Vo
lume, to which they constantly appeal —

to the Definitions already and hereafter submitted ; and-
not applied to every trivial and fleeting circumstance of
gratification. . Mankind should be instructed,. I humbly
conceive, to treat it in. this serious and important light.
To be pleased, is ohe thing ;. to be happy, is another. But,.
there <a no necessary connexion between Pleasure and.
Happiness. T he eager pursuit of the former is, in more than
ten thousand instances, the total destruction of the latter :
nor are any terms either more, or more fatally, perverted-
and abused than these, If, among the numerous advan
tages to be derived from a divine Revelation, it does not
expose every 'imaginary and delusive scheme of happiness,
and point out to us in the fullest manner the only true
sources of pleasure, it would scarce deserve our attention,
much less our gratitude : but, Sacred Science, evangelical
Goodness, and solid Bliss, are as inseparably connected by
the Constitution of Heaven, as Faith,. Hope, and Charity,.
are, in the Christian Character.
1

introductory Prospectus. S\
and then determine for himself, regardless
of all human Authorities, whether or ho
these are " The true sayings of God."
Though I disclaim all partiality for any
human opinions, I do not profess that
Independency of Principle, which, I per
ceive, is becomino- a fashionable term of
disguise, for Sentiments, against which we*
should be continually guarded. Historic
evidence has warned us of their tendency,
in characters, too large, and too legible,
for every thing but wilful blindness* They
are calculated only to subvert the noblest
culture of the human Mind. I avow,
therefore, my unreserved attachment to
what I conceive to be " The Oracles of
God * "
* In the following remarks, I quote the language of a
Philosopher, whose fine sense, solid understanding, and
amiable mind, have been acknowledged by all parties,
however differing in opinion — : —
«' The Evidence for the Christian Religion seems to be
so clear and strong, that no person, who is previously
qualified by Benevolence, Piety, and the moral Sense,
can refuse his assent to it. But, if the Christian Religion
E 2

52 Introductory Prospectus,
As to the Motives^ by which I have been,
insited in this Publication, if they be not
the most pure, and disinterested — if I have
not been governed by the Spirit of the di
vine Law, the sublime impulse of univer
sal Benevolence — I am perfectly deceived
in the operations of my own Heart ; and
that too, in a Retreat of solitude and
silence, where I have had the greatest
opportunities of knowing them. If the:
be true, it must be of great Importance ; and, if of great
importance, it is a duty of natural Religion to inquire
into it. He, who determines it as of no importance,,
determines, at once, that it is false. But, it is too
evident to all impartial observers, that those, who
disbelieve, or affecs to disbelieve, have not made a serious-
accurate inquiry; such a one, as they would make about
a worldly concern of moment^ but content themselves*
and endeavour to perplex others, with general objections,
mixed, for the most part, with ridicule, and raillery; — .
thingc, that are manifest hinderances in the search after?
Truth : and, it may be of some use, to observe, that,
notwithstanding the great prevalence of Infidelity in the
present times, it is seldom found to consist with an ac
curate knowledge of History, sacred and profane, and
never with an exalted piety and devotion to God. Should
any Unbeliever think this censure too severe, let him ex=
amine his own Heart." Hartley.

Introductory Prospectus. 53
Themes, at which I glance, are not of the
highest concern to each Individual of
•every distinct class in the Community,
from the Prince to the Peasant — I am
utterly mistaken. And, if the Ratio sadra
be not the Ratio recta, the Temple, I have
been labouring to erect, must of course
vanish into an " airy nothing." But, if
my motives be estimable; my objects,
the supreme excellence and felicity of
Man ; and the Basis of my argument
indeed divine ; the severity of Criticism, it
is hdped, will be softened to a liberal
tone, and the research of the impartial In
quirer may be in some degree gratified.
For the moral Success of this well-inten
tioned Effort, I must look to a higher
Quarter. Eya> -t(pVT-tv<r,a, AvoXhug nrort^iv' aXk
e ®eog ypfcpum. £lr<= *T£ ° <purtvuv igt Tt, are a
<7T0Tt^u>vt aJU.' b -aufcavuv &eog. 1 Cor. iii. 6, 1 .
For me, proceeding, as I certainly must,
.. every step I advance, with the most
humiliating consciousness of my own de
ficiencies — led, I would yet trust, by ce
lestial guidance, in the Attempt I shall
e 3

in

54 Introductory Prospectus.
now make to draw a correct miniature of
the Christian Edifice 
"¦ Still may I note, how all th' agreeing parts
" Of this well-order'd Fabric join to frame
" One fair, one finish'd, one harmonious Whole :
" Trace the close links, which form the golden Chain,
M In beautiful connexion : mark the Scale
" Whose nice gradations, with progression true,
"• For ever rising, end in Deity."
And now7, after having sat, for no incon
siderable period, at the feet of many a ra
tional, philosophical, virtuous, and moral
Instructor, and listened, with patient per
severance, to their various Systems ; after
having exerted my utmost pains, to " di
vest myself of all unjustifiable Prejudices ;
to observe, the influence and extent of
Axioms ; and to examine the nature and
force of Consequences ;" allow me the pri
vilege, and honour, of introducing you,
adorned with the spirit of ingenuous Can
dour, not indeed to the mythological
mysteries of an Egyptian Grove, a Per
sian Cell, or an Indian Pagoda, but, into
what I have dared to call
The Temple ot ''Truth.

A
SYNOPSIS

OF

THE PRINCIPLES,
ON WHICH THE JOLLOWJXG EDIFICE IS CONSTRUCTED. "
I.
Vtod alone is the first Cause, the chief
Good, and the last End, of all things.
* Some Philosophers have defined Science, or Intelli
gence, to be the Knowledge of Principles : and, question
less, the Knowledge of first Principles is essential to the
right understanding and judgment of Truth, Virtue, and
Happiness. These Principles are variously denominated: some
times they are called Maxims, Maxima, or the chief
things in any Science; sometimes, Axioms, from a%tos,
things most worthy to be regarded, in that attainment;
sometimes, Aphorisms, from aQoptZa, things determined
on, and settled ; sometimes Principles, or fundamental
Preliminaries : and, it should be carefully observed, that,
All the Principles of divine Revelation are Theorems, or
infallible Truths ; because, ®es t« fr/yon*. " Ourot et Uyoi
xtoQtvot llffl TS ©£8."
E4

56" Synopsis of Principles.
This seems to be the proper idea of that
Qsotrsfieia, or Evtrefieioi, which is the most, if
not the only, discriminative Characteristic
of man in this lower world. Apxw airav-
ruv k, reXog Ttotu QeoV " Him first — him
last — him midst, and without end :" On

These elementary Principles, or primary Truths, whe
ther they relate to philosophic, moral, or religious Sci
ence, are the Standards, Measures, and Rules, of all Rea
son, Virtue, and Excellence : and, therefore, previously
necessary to be understood, and admitted. They are the
Data, upon which we proceed ; the Postulata, which we
require. They ought, therefore, to be as intuitively
clear, self-evident, and definitive, as their nature will
allow : and such is their importance, that, " nothing is
more fatal than the admission of wrong Principles." Per
sons of the most exalted Understanding have as much
need to guard against them, as those of the meanest capa
city. If they are so imprudent, or so unfortunate, as to
adopt them, their superior genius, like the strength of a
mad-man, will serve no other purpose than to involve
them in greater difficulties, and give them the power of
doing more mischief : of which, we have ' had some
very striking and melancholy proofs in recent history.
That no disgust, or offence may be taken, by minds of
Christian Simplicity, at this intermixture of different lan
guages, as vain, or pedantic, the Writer begs leave to
refer them, for a scriptural apology, to Rom. j, 14,

Synopsis of Principles. 57
e| aura, k, Si' civtx, x) etg anrov, ra Yiavro^
kvtu i\ Ao£a eig rag aiuvag' Apoi\v. Rom.
xi. 36.
There can be neither Justice, Piety,
Truth, Reason, nor Virtue, where the di
vine Being is not conceived of precisely
in this view. It does not appear to be
essentially requisite to our real Excellence,
or to our supreme Happiness, that we
should have clear and philosophic ideas of
all the divine attributes, and glories; but,
it is absolutely necessary, that we should
have this general impression of the God
head on our Minds, and Hearts. Of all
the Principles, both of Religion, and of
Morality, this is the Alpha, and the
Omega. Ti/ig ve^t rug Qeag 6v<re(3etecs «r$*
ert to Kvoiurarov exeivo $g-iv, op&ag viroXytystf..
iti^t ocvtuv tyiM. EPICT.

$$ Synopsis of Principles,

2.
Revelation is tie only Mirrour of
moral Truth, Science, and Goodness *.
P'^a 9-etov Kavuv (3m . . . Oixtj m j0<jj o Nouog
$s% . . . EpBuvcxre Td.g Toafpag rvjg (rwr'/ipiag ny-
•yag . . . Ayo&oryrog XjsrjVTi'MvSogZvivog vtytgv . . .
XtXag tyu%w Fripa Sstov . . . ©strpog ffuviitiipw
¦S.yet, ytj eig oaov aXuovTa eiravayet , . . Ns-
(pog (ppsvog auyrj dytag ypafpyg Sta.
No person can have studied the philo
sophy of universal History, and the cha-
* Where the divine Being himself condescends to be
the Teacher, human Reason has arrived at her ne plus
ultra : she must submit with all becoming humility to be
instructed ; nor presume, either to judge of his determi
nations, or to add any thing to them. " They are all of
that kind of first Principles, which give evidence to, but
receive no evidence from, our conclusions." They only
are the Criterion, by which to regulate our ideas of moral
Truth, Virtue, and Happiness; the sole Standard of,
what has been called, the Reason and Fitness of things.
The Truth of things, the Reason of things, and the Fit
ness of things, are all to be sought for in one and the same
Source — O Aoyo; ia ©es. Prov. ii. I — -6.

Synopsis of Principles. 6§
raeter of Man, as delineated in its- various
annals, with merited attention, who is not
convinced of the necessity of such a Reve
lation. Pythagoras, Socrates, and Plato,
seem to have sighed after it. " Let their
Attainments be what they might, they
never ascribed them to their own Reason,
and Sagacity — but, always lamented the
darkness of their Intellect, the weakness
of the human Mind, the little satisfaction
they met with in their most diligent Search,
and the want of a better Guide." — This
was their frequent language ; and, in so
far, they were honest and ingenuous:
qualities, in which our modern Heathens
are not very proficient.
" That Pythagoras drew his knowledge
from the Hebrew Fountains, is what all
writers, sacred and profane, do testify and
aver : that Socrates and Plato took from
him the principal part of that knowledge,
touching God,. the Soul's immortality, and
the conduct of life and manners, has been

6fl> Synopsis of Principles.
doubted by no person of fair inquiry ;
and, that it went from him into the
schools of Aristotle, and so derived and
diffused almost into the whole world, is in
Jike manner attested by all the really
learned," The particular and most valuable use,
which I apprehend is to be made of this
Revelation, is, to regard it as the only un
erring Source of moral truth, science, and
goodness, and to consult it accordingly.
Upon this principle alone can it be ex
alted and estimated, as Ave find it is, by
all the inspired Penmen. Take a speci
men from the whole hundred and nine
teenth Psalm : which is no less beautiful,
than instructive, in this view of it. The
language is extravagant hyperbole in any
other light. 3.
True Excellence is the reflex Image,
however faint, of the. divine Nature,

Synopsis of Principles. 6l
Beauty, and Glory — traced on the human
Soul by an almighty, though invisible,
Agency. The Devotees of human Reason, Philo
sophy, and Learning, are extremely apt
to start back at the sound of invisible
Agency, and supernatural Influence ; and,
without either caution, or delicacy, to pro
nounce it fanaticism, idiocy, and enthu
siasm. A little of the decens, in this case —
not to say, the verum — would direct them
to use a more becoming reverence, and
less precipitancy: for, few men perhaps
have made more strenuous and rational
efforts, to guard the liuman mind against
every degree of false Enthusiasm, than
Locke ; yet, even he has ingenuously ac
knowledged ;
" In what I have said, I am far from,
denying that God can, or doth sometimes,
enlighten mens minds in the apprehend
ing of certain Truths, or excite them to
good Actions, by the immediate influence

§2 Synopsis of Principles.
and assistance of the holy Spirit. But*
in such cases, we have Reason *and the
Scripture, to know whether it be from
God, or no." — Unquestionably ' for, one
of the Canons of that Scripture itself is,
Isa. viii. £0.,
It is worthy to be noticed, that the
philosophic schools of ancient Greece,
and Rome, were no strangers to this idea-
ignorant, as they were, of the several par
ticulars, in which the divine Image con
sisted : still we shall find them saying,
'" that no man can be great, but as illumi
nated by some ray, or inspired by some
breath, from Heaven :" that, " it is not
enough to enterprize that which is lauda
ble, as if the success were in our own Power,
and without need of assistance from God :
no, we must implore the divine Aid:
wherefore, think upon God, and call upon
his holy aid and assistance, just as the
poor Mariners do, in a sinking condition,
upon Castor and Pollux." See Cicero,
Hierocles,Xenophon,Epictetus,ahd others.

Synopsis of Principles. 6$
We shall find Socrates continually af
firming, that, " Good men are the only
wise: that, all true knowledge of the
Gods," as he expressed it, " is from the
Gods themselves : that, the mind of man
stands in need of divine Illumination, to.
understand divine things, as much as the
eye wants the light of the Sun, to see
visible things : and that, even virtue it
self is neither from nature, nor discipline,
but dsia pbotppc, by some divine influence." —
2 Cor. iii. 18 ... 4. 6*.
" Virtue," says a very ancient writer,
" is the Image of God in the rational
Soul: and we cannot acquire Oil; Image,
unless we look to that Object, by resem
bling of which, we shall acquire the beau
tiful. The Fountain of eternal nature is
the eternal Cause of all ; not only of be
ing, but of "well-being — which diffuses its
native goodness through the whole uni
verse, like a pure intellectual Light. For,
as nothing is like the Sun, but by the solar
influences, so, nothing can resemble God^

64 Synopsis of Principles.
but by an emanation of the divine light
into the soul."

4.
There is neither Piety, nor Virtue, with
out divine Grace.
OvSeig eug mXvp> ra ©esj. Ou Suvarat avSpunog
hay.(3av$iv voev, eav \iri\ vj oeoopoevov avrea ex rtt
xpavx. Ta Se <n»vTa. ex, th ©as. Joh. iii. 27.
22 Cor. v. 18.
Grace, is divine Influence under a pe
culiar specification : of which, we can
have no clear and distinct, much less any
adequate conception, but as we study it
in the pure .Oracles of God *. The most
* Those oracles will instruct us to look upon it as an
immediate and powerful, though secret Operation of God
upon the human Soul ; by which, it is renovated, enlight
ened, and purified : by which, it is refined, and exalted,
above all the powers of Reason and Nature, in their most
improved state of cultivation : for, it is this, and nothing
but this, which produces within us every thing that is-
serious, sanctifying, and. felicitating, in Truth, Virtue,
and Bliss. Learning and eloquence may display their
Utmost energies, in the recommendation of these things,

Synopsis of Principles. 65
celebrated writers of all heathen Antiquity
were utter strangers to it : and this is the
" still, however clear the conviction, and captivating the
charms, of moral Truth may be — men will both resist its
evidence, and disgrace its beauty ; however they may ad
mire Virtue, in idea, as leading to the greatest Good, they
will reject and dishonour it, in practice; unless the Under
standing be enlightened, the Spirit renewed, and the Will
converted, by supernatural Grace. Because, Passion, which
is in a contrary interest, will prove an overmatch for Rea
son, and prevail on the Heart, to cultivate apparent Hap
piness, at the shrine of Pleasure, Ambition, or Ava
rice." — All History, Experience, and Scripture, establish
this assertion : neither will it be controverted by those,
who have any just ideas of Truth, Virtue, and Happiness.
Nothing, however, is intended here, in opposition to
any possible use and improvement, that can be made of
that Light of nature, and those principles of Reason, for
which so many contend. We envy neither the Understand
ing, nor the Felicity, of those, who prefer the sombre
moonshine to the glowing Sun. What we argue, is, that
genuine Christianity never yet taught any man to repose
any confidence in his moral Powers, or inherent Suffi
ciency, for that kind of Excellence, which will stand the
final Test : Kai txarx to toyov oisotov en, ro ntue Sbm/tao-si. I Cor.
iii. 13. AoMfAa&tv — proprie est explorare qualis in se
res sit, et a diversis aut contariis discernere. It is tran
slated, try ; and signifies such a trial, as Goldsmiths use,
touching metal, to discern good, from counterfeit ; for
which they have a certain instrument, called, a Touch
stone. F

66 Synopsis of Principles.
subject, with which, I apprehend, we are
most intimately concerned^ in our pursuit
of Truth, Excellence, and Good. I would
therefore beg permission, to say to those,
who are wisely and happily engaged in
such pursuits, jlpsuvare raj Tcatpug. ItrSi ev
uvratg. John v. 39- 1 Tim. iv. 15. This
is the only method I dare recommend, as
the most certain and successful, if Ave
mean to acquire any just ideas of its na
ture, necessity, use, operations, value, or
extent. As it is the Source of all the
divine Blessings, it is the primum Mobile
of all the christian Virtues. Search, and
see; l Cor. xv. 10.

Real Happiness is the peculiar Gift
of Heaven *.
* In laying down this as a primary Principle, the stress
is to be placed on the epithet, real — in contradistinction
to those visions and dreams of transitory satisfaction,
which nothing but Folly, Levity, or Infidelity, will ever
dignify with the name of Happiness. Our concern is,
with the truth of Bliss — as substantial, as it is eternal*
Otherwise, we readily admit, that, Felicitas cui pracipua*

Synopsis of Principles. 67
WJiaxupa^ ufypeiv aiuva ocopov egi th ev vfyei vat-
ovrog. Haira So<rtg ayaGvj, jy Ttav Supvipa reXetov
fuerit homini, non est humani judicii : " no man can
judge what the Happiness of another consists in." Men's
respective happinesses or pleasures ought to be valued, as
they are to the persons themselves, whose they are : or,
according to the thoughts and sense, which they have of
them. Thus, " Folly may be Joy to him, who is desti
tute of wisdom ;" and what is fascinating to me, may be
ridiculous and contemptible to another : and indeed, in
the eye both of Reason, and Religion.
We however are treating of that Happiness, whose
Sources can never be dried up, and whose Foundation is as
immoveable as the Throne of Heaven: for Which, every
human Being must be entirely and for ever indebted to
Him, who sitteth thereon. He indeed must be the su
preme Object of it, as well as its Author and Cause. An
Immortal forgets his Nature, his Dignity, and his Interest,
whenever he is satisfied with pleasures, which are not as
endless as his Existence: and there is only one Quarter
from whence they can possibly arise : " neglecting which,
the whole world is unavoidably busy in complaining;
Princes and Subjects, Nobles and Commons, Learned
and Ignorant, old and young, of all Countries, at all
Times." We shall demonstrate, that, Nil sine Numine felix :
qui suas Cogitationes ad Deum non adhlbet, sua Consilia
ad Deum non refert, cujus Animus cum Deo non loqui
tur, saepe is in fraudem, in errores inducitur; sjepe
labitur, aut offenditj saepe falsa quadam rerum huma-
F 2

68 Synopsis of Principles.
ctm&ev igt, Ta oe nvavra ex m @ev . . • See
2 Cor. v. 18— . Jam. i. 16, 17. . . The sad
apostacy of ma-n, from this fundamental
Axiom of Truth, Reason, and Revelation,
is the fatal and fruitful Source of univer
sal Vice, and Misery. Jer. ii. 12, 13.
No Principle can be of greater import
ance to the true Felicity of Man, than
this : because, all imaginary Schemes of
Happiness, which are sure to issue in the
most bitter, if not irreparable disappoint
ment, originate in false ideas of Happi
ness itself. We must, by a necessity of
nature, and in the reason of things, con
tinue restless inhabitants of a disordered
world, till we have recourse to " The
Fountain of living Waters." The utmost
attention therefore will be paid, in this
narum specie deceptus: and, in almost every situa
tion of life, prosperous or adverse, is compelled to sigh
out in secret bitterness, Nas ego homo sum infelix, et in-
fortunatus !
Few Writers of celebrity have drawn the Picture of
human Life in deeper shades than the Author of " The
Religion of Nature delineated."

Synopsis of Principles. 69
System, to that Ultimatum of Man, his
Existence, and his Pursuits ; which, we
conceive, can never be attained, but in
the possession of that Reason, Virtue, and
Moral, we shall hereafter propose to his
highest regard .

6.

A Religious Taste is the supreme
wisdom of Man.*
* This, I apprehend, is the true idea of To pfovmtt* m
Hvi-jfUziTo;, t.m kou norm. O/)0W),«ai quod quis sapit. It
comprehends ih it the act and exercise, both of the Mind,
and Will, and the very best thoughts, inclinations, and
affections of the human Soul : and, for that reason, is in
differently translated Wisdom, or Affection.
After all the metaphysical Disquisitions, with which we
have been amused, upon the To nyiuovucov, or governing
Principle in man, it will be found, that his Taste is that,
which universally prevails. Whatever he most relishes,
he most ardently pursues. Trahit sua quemque Volup-
tas. In his Understanding and Judgment, he may both
see, and approve, what right Reason and true Virtue re
commend : but, if his Affections take a different turn, all
their superior, but unsuccessful, dictates will be scat
tered to the winds. I: is not enough, to cultivate the
Knowledge of divine things ; we must have a Taste for
F 3

70 Synopsis of Principles,
, Ou ra xaru, aXXa ra avu (ppovetv Set . . . Taro
Spas, k) paxa^ sotj. See Rom. viii. 5,6...
Col. iii. l — 4.
We state, that the Source, or Cause, of
all true Felicity, consists in the knowledge
of such things, as are most excellent, and
divine; and that, Virtue is the habitual
Pursuit of that, which is absolutely and
simply best : but, we must maintain, at
the same time, that this Felicity can never

them : without which, we can no more excel in moral
Attainments, than in the fine Arts. The dullest of all
dull things, is an insipid profession of a Religion so sub
lime, and elevating, as Christianity : all whose language is,
fbpovit ia t» ®us' Tot cam tppomtv in direct opposition to those
earthly, groveling Propensities, which are so constitutional
to us all — though so variously modified.
O ! curvae in terras Animae, et ccelestium inanes f
Amidst the various Distinctions, which obtain among
men — such as rich, great, noble, polite, elegant, and
learned — a religious Taste, perhaps, is the only one, that
constitutes any essential difference between them in the
eye of Heaven. The Book of Psalms affords a most
beautiful illustration of what we mean by this species of
Taste.

Synopsis of Principles. 7 1
be enjoyed without an inward Taste for
such things. There must be a something
in the frame congenial with them ; a kind
of new Sense ; analogous, in its nature, to
that, by which we are capacitated to enjoy
all the varieties of animal Sensation.
A person, who has no Taste for Musick,
Painting, Architecture, of the numerous
beauties of Nature, and Art, which might
be detailed, can form no idea of the plea
sures, they receive from these things, who
have. To him, it appears all romance,
conceit, and the sport of Imagination.—
To cultivate this* Taste for right Reason,
and christian Philosophy, is the sublime
of wisdom. 7.
Simplicity, and Integrity, are es
sential to the christian Character.
A(peXetg ireXeo-^ai otpetXopev. Because, nei
ther can Truth be discovered, nor Virtue
F 4

72 Synopsis of Principles.
attained, nor Happiness enjoyed, without
this.' Ov Sepxatrt atyXvpi ot ct%£tA«w*.
Simplicity and Integrity are those moral
excellencies, by which the Understanding,
the Will, and the Affections are carried
on in a direct line towards that which is
absolutely the best, both in point of Vir
tue, and of Happiness: for, Virtue and
Happiness must never be disjoined.
The noblest Minds are always the most
ingenuous, the most undisguised, and the
least reserved: they are the farthest re
moved from that dissimulation, subtilty,
and guile, which belong to the meridian
* " The fullest sunshine cannot enlighten those, who
close their eyes against its luminous influence. Truth is
a hidden Treasure, which none can discover, but those,
who search after it with a generous mind, and upright
heart, and are resolute to sacrifice every thing to the love
of it, when known. Whoever does not find in himself
these dispositions, is not yet prepared for the search of
Truth : and, without this preparation of the heart, it is
almost needless to read this, or any other work, which
professes to plead the cause of pure, genuine Christianity."

Synopsis of Principles. 73
of this world. They are a sort of transpa
rent Beings. The wisdom of God has
therefore honoured them with the very
exalted title of, " The Children of Light."
EtXtxptvetg' Sinceri ; quasi xptvetv ev etXri;
those, who will bear to be examined by
the beams of the Sun — " The Sun of
Righteousness." One ofthe sacred penmen has.called this
Sincerity, EtXtx^veia ®en. £ Cor. i. 12. For,
there is a Sincerity of a very different stamp,
and which is often commended to a very
dangerous degree. Can there be any thing
more ignorant, or more subversive of all
true Religion, and Virtue, than that too
common maxim, which has obtained
among us, which makes Sincerity the
Standard of Goodness, Excellence, and
moral Character? May not one man be as
sincerely in the wrong, as another is in the
right ? was not Saul, the unconverted
Persecutor, and Blasphemer, as sincere, as
Paul the Christian, and the Apostle ? But,
will you be so irrational, so inconsiderate, I

74 Synopsis of Principles.
will add, so impious, as to place them on
a level in your estimation ? Who can be
so undiscerning, as not to know, that this
person may preach, or believe, a falsehood,
with as much sincerity, as that person does
the truth : but, is there not an essential
difference between them ?
The maxim, here protested, will afford
a sanction for all the errors, heresies, and
abominations, that the human intellect can
broach; and, in its immediate tendency, is
calculated to render the Christian Revela
tion futile and useless. Our public Teachers
would, I humbly apprehend, do well and
wisely, to consider this matter ; as it be
longs more especially to their province.
8.
The Spirit of Christianity is a
Spirit of Humility, and an essential Qua
lification for eternal Bliss.*
* I call that essential, without which any thing cannot
be : as when I say, that the faculty of Reason is essentia,!

Synopsis of Principles. 75
LV-jc; rotg ra^etvotg 0 Swtija, -2j oXvpntM avrotg
§vpav avotyet . . . Ov xavocpet atiapryjuara, 0
-txavaptevog. Ota v\ ot'^ug Trpog osxtov xeXeu^og . . .
Evyat ayepa^uv ycaa ep7Tflo<r9"E!> th ©esj. All
these Maxims of pith, and wisdom, are
confirmed by the voice of Revelation, in
passages so numerous, that it is hardly
possible to place your eye on a single page
of the sacred Volume, in which we are not
taught the odiousness of Pride, and the
excellence of Humility.*

to a rational Being, and that divine Grace is essential to
the formation of the christian Character : so here, I mean
to affirm, that Glory, Honour, and Immortality in a future
state, are provided only for those, who are cloathed with
Humility, in the present life.
* " The least self-attribution, self-appropriation, or
self-complacency, in the divine gifts, graces, and commu
nications, is an usurpation on the rights of God. On
the contrary, self-preterition, self-evacuation, and self-
annihilation, of the infinitely little, before the infinitely
great, is the eternal sacrifice, which created beings owe
to„the absolute Infinite." Such are the celestial ideas
exhibited for our learning and imitation, in Is. vi. 1 — 3.
Rev. iv,

76 Synopsis of Principles.
The following sheets, therefore, it may
foe hoped, will be excused, if they draw
out all the artillery of Heaven against the
former, and exert their utmost powers to
promote the latter. Such an effort will be
not less an act of Benevolence, than of
Piety ; since Pride is sure to bar our en
trance to the Mansions of Bliss, and Hu
mility alone can qualify us for the fruition
of their peculiar Felicity.
No just ideas were ever formed of the
human nature, in its relation to the divine
Being, and to the grand scheme of
" Hence, in all states, self-annihilation, which is the
only true humility, is the sole preservative of Angels un-
fallen, and the sole restorative of souls degenerated : with
out this virtue, the beatific Vision would become a source
of self-love, and self-attribution." Pride was the origin of
all Evil. Can you think then, that the Scripture saith in
vain, and more than once, " God resisteth," ovirnouro-iTat,
setteth himself in battle array, " against the Proud?" Su-
perbi enim sunt veluti Gloria?, divinae invasores — dum se
rapiunt quod est Dei : inyasoribus autem & raptoribus, vis
armata opponi consuevit. Sic Deus, & verbis, & factis,
superborum conatibus adversatur. Jam.iv. 6. i Pet. v. 5.

Synopsis of Principles. 77
Redemption by The Messiah, but what
tended to cover it with the vesture of
Self-abasement. Job. xiii. 5, 6.*
9.
A false Guide, like an Ignis fatuus,
may prove in the issue a most fatal light ;
while a true one is a lamp of life.
UoXXoi piev to op&ov, yaucrov •noiHO't' oXiyoi, oevav-
ti.ov. TvtpXog. ru<pXov ;aya>v tig fioSocv eaurov pt,er
avTts (jtiTTei. Ooyyog ev oou, SeXerpov •]-.
* What an Example is here ! And how totally different
from all that arrogance, conceit, and self-sufficiency, which
unenlightened human Reason and Science have dared to
assume in the presence of the God of Revelation ! Would
it not be much wiser, and safer, seriously to regard what
is written in Is. lvii. 15. lxvi. 1,2. Matth. xviii. 1 — 3?
Taura ^sAsra.
f Every age has its Impostors, Seducers, and Deceivers.
Ought we not then to be guarded against them ? " Can
the blind lead the blind? Shall they not both fall into the
ditch?" are questions of greater importance than the
generality of mankind seem to think. They consult not
what is Truth, in this case — but, what is pleasing. But,
is it not a dismal presage in the affair of Salvation, when
we run after those, whose Doctrine is most gratifying to
our Pride, Prejudice, and Passions, and turn away from such
as are the most penetrating, and alarming ? 1 John. iv. 1.
2 Pet. ii. 1 — 3.

is Synopsis of Principles.
There is no Metamorphosis so much to
be dreaded, by those, who mean to ad
here to the dictates of the Christian Reve
lation, as " Satan transformed into an
Angel of light" of which, there can hardly
be a more decided symptom, than when a
public Teacher of our Religion can speak
lightly of the Doctrines of Truth; which,
to say the least of them, are among the
most peculiar characteristicks of that
Revelation. " True Religion," we have been told
by an amiable and virtuous Philosopher,
but no Preacher, " tends to make man
great, and good, and happy; and, if so, its
Doctrines can never be too firmly believed,
nor held in too high veneration. Why
then should we ever represent them as
merely speculative notions, about which we
may safely differ ? or, why should we so
conceal or disguise them, as if they were
Doctrines we were ashamed to own ?
Is this honesty? is this integrity ? is this

Synopsis of Principles. 79
the practice of Piety ? What ! to insult
the wisdom of Heaven, by blushing,
openly to avow, what he hath judged fit
openly to reveal ! Conviction, and steadi
ness of Principles, is that which gives
dignity, consistency, and spirit, to human
Conduct. It constitutes, as it were, the vital
stamina of a great and manly Character ;
whereas, duplicity and disguise, betray a
weak and sickly understanding, from which
nothing can be expected, but cowardice
and mutability."
Is it not something worse than shocking,
to hear these Doctrines degraded by the
very persons, who derive secular Emolu
ments from their presumed divinity ?
It may be supposed, I think, without
the smallest trait of illiberality, that all
the Cautions, and Notices, which are in
terspersed in the Oracles of Heaven, on
this topic, are not more the language of
infinite Benevolence, than of Expediency;
and, that they arise out of the necessity of

so Synopsis of Principles.
the case. Were there no false Guides, and
were it not dangerous to listen to them^
such Caveats would be superfluous, and
nugatory. Matt. vii. 15.
Be it observed, that no Characters were
resented, or exposed, with such poi
gnant reproof, by " The chief Shepherd,"
during his public Ministry, as these.
Matt, xxiii. merits great attention, in this
view. ngotre%£Te Se wrro tuv i]sevSoiroo<p7iTwv.
These then are the nine great Arches,
upon which we purpose to erect, and ele
vate, this Temple of Truth : and, should the
candid Reader survey them with the care
and accuracy, which we have used, we
have no doubt of their being admitted as
Maxima, and first Principles, in this kind
of moral Architecture. So far from fearing,
we even court the nicest examination.
Acts xvii. 11,12.

A
COMPENDIUM Of
tHE PRIMARY DOCTRINES
EXHIBITED IN
THE TEMPLE OF TRUTH.

Ihe Salvation of Man, is thatj which
includes, and constitutes, all his Reli
gion, Excellence, and Felicity, for both
worlds *.
* While we readily admitj that, " supposing the chris
tian Revelation to be of divine origin, the Doctrine con
tained therein is the only Religion, which justifies the
ways of eternal Providence, renders the Deity amiable
to his creatures, reconciles all his moral Attributes — and,
in fine, that the holy Scriptures are the most sublime
System of Theology, and Philosophy, concerning God
and Nature ;" we affirm, that their grand leading Idea,
their most prominent Feature, is, The Salvation of Man :
which is one of those complex phrases, that must be
analytically explained, before it can be clearly and fully
understood. G

8S Compendium of Doctrines,
2.
Salvation is by Grace. 3.
Salvation is through Faith.

The Faith, by which we are saved, is
the special Gift of God *.
* As it is a main object with us, to teach, by preserv
ing just and important distinctions — Qui bene distinguitj
bene docet — may it not be proper to remark here, that,
when the Author of the celebrated " Essay on human
Understanding" is agitating the topic, of Faith, he dis
cusses it, as it more immediately respects the Intellect,
and in a way of appeal to rational evidence ? This may
be called, if you please, the philosophy of Faith, But,
Christianity proceeds in a totally different mode — and al
ways enforces it upon us, as a Grace ofthe Heart — or, the
vital Principle of all true Religion, Virtue, and Peace; as
we hope to make appear to the unbiassed Enquirer : not
by addressing his passions, but by the force of cool, deci
sive argument.
It may be of use too, to subjoin another remark ; that,
if there be no other way, to Reason and Faith, more ex-

Compendium of Doctrines. ¦8'S

Salvation is not of Works, lest any Man
should boast. 6.
Real Christians are the Workmanship
of God, in a very sublime and exclusive
sense.

There is no true Happinesk, but what is
founded upon the Principles, and derived
from the Sources; of Christianity *.
peditious, arid less obscure, than that, which this great
Philosopher arid Logician has prescribed, the Mass of
society must for ever remain irrational, and unbelieving.
* « So that, he, who will take out his portion in this life,
must lose it in the next. What then, against our nature,
and against our reason, hinders us from prosecuting our
chiefest Good ? Want of Faith. All is resolvable into that
alone. For, indeed, the supreme Happiness and Misery
of rational Beings', through all variation of circumstances,
and through every period of their existence, is of a piece—
or ofthe same kind. What then are the good and bad,
but the iuretched and happy ? I like not a certain modest
G g

84 Compendium of Doctrines.
8.
The habitual practice of Piety, and
Virtue, is the grand Evidence of our be
ing in a State of Grace, and Salvation.
9.
A supernatural Agency is indispensably
"necessary to form the Christian Cha
racter *. 10
All the divine Favours and Blessings,
which relate to their supreme Excellence
Faint-heartedness in the friends and advocates of what is
Truth and Virtue. A Christian should let see what an
Animation there is in Christianity, above all that the world
may admire besides. Christianity should be the Boast, as
well as the Comfort, of our hearts."
* There can be no stronger proof, that the Character
itself is entirely unknown, where the necessity of this
Agency is disputed. If the time and talents, which have
been wasted in some polemical contests, had been applied
to the maintenance and establishment of this great practical
Thesis, Mankind might have been much better informed
in theologic Science, and christian Virtue.

Compendium of Doctrines. 85
and Bliss, are communicated to the hu
man Race, through the great Mediator,
and Redeemer. He is the central Point
of union between God and Men. 1 Cor.
i. 29 — 31. Eph. i. 3 — 10.
It is a principal Design of the Godhead,
in the CEconomy of Redemption, most il
lustriously to display the exceeding riches,
or, the glory, of his Grace *,
• It is therefore requisite,; that we should be acquainted
with the whole of that GCconomy ; so far, I mean, as it.
is revealed in the sacred Volume. "Nothing, it has been
said, is so rare, as a Genius comprehending at once the
whole of any subject. As nothing in the military art is
so rare as that self-possession, which enables. a General
to pervade a whole army, and to be present, and tQ speak,
in every part of the field of battle — so, in the sciences,
nothing is so uncommon, as that comprehensive kind of
attention, which enables a man always to think, and
speak, in perfect harmony with himself; and so to avoid
destroying one part of his Thesis, while he establishes the
other." To us, however, it does not seem to require any thing
like a Genius so extraordinary ; otherwise, we should
have been the last person to have engaged in such an en-*,
G 3

§6 Compendium of Doctrines^,
12.
Christianity is altogether a Religion pf-
Grace*.

terprize. The twelve Propositions, here submitted, com
prize an entire System ; which, a moderate Capacity,
and that degree of Consideration, which we" flatter our
selves they deserve, may easily grasp, and retain. The
Method, we have pursued in the following Arrangement,
is, to descend from these first Principles to their necessary
Consequences, and to dispose every Truth in its due
place, with order, clearness, and precision. " For, what
is a System — but a Chain of truths well combined ?
whatever be their nature, whether mathematical, phy
sical, or moral. All weak and effeminate minds, that
hover about the surface of Truth, that have not force
enough to try its depths, and that cannot support a con
tinued series of reasoning, very naturally exclaim against
Systems. Generally speaking, they can relish nothing
but poetical fiction, sprightly imagination, and sparkling
wit." * We have heard, and we have read, of the supersti
tions of Reason, and Learning— of the idolatries of Pagan
ism — and of the Mahometan imposture; but, to call
either of those, by the sacred and honourable name of,
Religion, is, in our idea, a most preposterous, not to say,
impious, abuse of words. The fact is, that, from the
eventful crisis of " Man's first'disobedience," there never
has been but one Religion in the world — or, Christianity*

Compendium of Doctrines. 87
We could wish, that all these Proposi
tions may be considered, as so many

under different forms, and in several successive editions ;
such as, Christianity, in Promise — in Type-r^and in Pro
phecy ; under the patriarchal — under the mosaic, or le-
vitical— and, under the prophetic Dispensation; until
K the fulness of the time was come,'' when this great
" Mystery of Godliness" was to be consummated in the
Person, Sacrifice, and Resurrection, ©f The Messiah.
A Mystery, which from the beginning has been removed,
as far as possible, from any thing like a Religion of Na
ture, Reason, and Philosophy — .if by that be intended, as, -
I presume, a Religion, which the Light of nature, reason,
or philosophy, could of itself discover, and frame. For,
it has been from the beginning, and in every varied mo-
, difkation, A Religion of Grace : which we pledge our
selves fully to demonstrate to every impartial and inge
nuous mind.
By others, it has been already and repeatedly proved,
with laborious Research, and profuse Erudition, that,
" Vestiges of all the principal doctrines of the Christian
Religion are to. be found in the monuments, writings, or
mythologies, of all nations, and ages ; and that these ves
tiges are Emanations of the ancient, primitive, universal
Religion of mankind, transmitted from the beginning of
the world by the antediluvian to the. postdiluvian patri
archs; and, by them, to their posterity, that peopled the
face ofthe earth." — Those, who have any legal claim to,
the title of, learned, cannot be ignorant of this : and some
G 4

88 Compendium of Doctrines*
Christian Aphorisms : and we have treated
them, as containing matters of the highest
import to the moral Nature, Excellence,
and Dignity, of every human Being ; com
pared with which, all the possible, acqui
sitions of Literature, Wealth, and Fame,
and all the most refined enjoyments of
time and sense, are, according to the doc
trine of just proportion, and in our Scale,
lighter than a shade.
With the feeble hand of an intellectual
Infant, we have ventured to light our
glimmering Taper, at the Sun of Truth,
Righteousness, and Glory : and, should we
be so happy, as to conduct one benighted
Traveller, who is feeling jjiis way through
all the gloom and darkness of Scepticism,
and Infidelity, which, a.t this moment, are
clouding our hemisphere, the hours of so
ber recollection, which have been devoted
to this service, will not be lost ; nor shall
we have lived an entirely useless Incum7
of them might be well employed, in compiling, " The
Travels of Revelation throughout the habitable globe,
from the earliest period to the present crisis."

Compendium of Doctrines. 8ft
berer of the Soil we tread, and the Clime
we breathe.
To those, who are in the intelligent ha
bit of viewing Truth, in the whole, and not
by parcels, and fragments, it will be ex
tremely gratifying, to perceive " the har-:
mony, order, and connection^f truths, in
the preceding disposition ; the unity of
the Principles — their mutual dependence
on each other— ^their tendency to elevate
the Heart, at the same time that they en
lighten the Understanding : so that, each
proposition may be said to reflect increase
ing light on the pther, in regular gradation.
For, all Truth being of a coherent nature,
it is impossible to separate one branch
from another, and see it in ah its beauty.
I intreat, therefore, that those, who hor
nour these pages with their inspection,
will not form any judgment from detached
parts, but survey the whole, in its prp-
fessed consistency,*"
* So very little, however, are these essential Char'acter-
isticks of our Religion understood, or regarded, that " not
gnly the Christian Revelation, but, the moral perfections

1)0 Compendium of Doctrines.
" Divine Truth, like an elegant and
finished building, may be contemplated in
its parts, distinctly : but, though they may
be distinguished, they should not be se-
and government of God, and the very being of Virtue,
nave been made a subject of dispute. Freethinkers are not
ashamed to publish their doubts concerning these un-.
questionable andj self-evident Realities ! Divines and
Philosophers have not disdained to establish them by a
multiplicity of arguments ! What is still more to be re
gretted, the Preachers of the Gospel, forgetting the dig
nity pf their Character, and the design of their office,
have condescended to plead the cause of Religion, in
much the same manner as Lawyers maintain a disputed
right pf property .l They have entered into reasonings
about piety, justice, and benevolence, too profound to be
fathomed by the multitude, and too subtile to produce any
good effect \ Instead of setting forth the displays of divine
Perfection in the dispensation of the Gospel, so admirably
calculated to touch, to penetrate, and to subdue, the human
mind, they have entertained their audiences with long and
laboured prbofs of a Revelation from God, with learned
Disquisitions, and philosophic Essays, on the nature of
virtue and morality \ May not this be called, with the
greatest propriety, a throwing cold water on Religion ?
And ought it not to be considered as one of the chief
causes of that fatal and general insensibility to all its con
cerns, of which we so frequently, and so justly, complain?
The multitude have been astonished — wise men have been
ashamed — and good men grieved— at this treatment of
Religion, so much beneath its dignity."

Compendium of Doctrines, gi
parated : because, however they may strike
us, when singly viewed, it is only as re
lated to the whole, and as united, that we
arrive at a suitable conception of the
beauty of the building, and of the Build
er's design*. If indeed, the object of
pursuit be only our oWn gratification, and
* This, if I comprehend it right, is one of the principal
uses, far which we are taught the art of Logic ; or, of rea
soning with perspicuity, and method — so as to arrange our
own ideas, to connect each link in a series of arguments
and, eventually, to exhibit Truth, according to its different
kinds, and importance, to the greatest possible advantage,
in point of clearness, fullness, and comprehension. But,
throw aside System, and what will become of Logic ? And
why prefer detached pieces, to a great wholes' Is it not much
the same, as preferring a Segment of science, to a Circle ?
or the separate parts of an Edifice, to the complete Fabrickf
'Tis a whimsical sort of a Taste, to say the least of it.
" System,", says our first Lexicographer, " is a combi
nation of things acting together : a Scheme, which unites
many things in order.": — " The best way to learn any
Science, is, to begin with a regular System," says a great
Logician : that is, to make use of some short and plain
Scheme of that Science, well drawn up into a narrow
compass. Now, we deal much in Essays, and despise
systematic learning : whereas, our Fathers had a just value
for regularity, and systems."

92 Compendium of Doctrines.
not a desire of knowing the end of the
great Architect, our time is mispent, and
our labour without honour."
1 Cor. x. 15.
Far be it from us, to encourage any
man in an undue partiality for a System :
but, if the system, he prefers, be founded
in Truth, can he be too ardently attached
to it? The most learned men in every
preceding age have taught all truth, by
system, But, there is a Fashion, it is said,
ip every thing; and even Religion must
conform to it J
«' We think our Fathers, fools — so wise we grow !
?f Our wiser Sons, no doubt, will think us so."

DEFINITIONS, OF
THE MOST IMPORTANT TERMS,
INTRODUCED IN THE
SUBSEQUENT DISCUSSION*.

1 shall begin with that, which is the very
Basis of every thing, that merits the name
* " Much of the disputes, and, consequently, many of
the inconveniences of this world, arise from the strange
difficulty — for, a strange one it is — that men find, in un
derstanding each other's meaning. Hence the never end
ing game of Cross-purposes, in which all of us, at times,
are so much engaged. A leading Cause of this disunion,
is, a negligence in using Terms appropriate to their ob
ject. The Philosopher, it is true — whether metaphysical,
moral, or christian— must generalize his ideas, to com
pass the views of his enquiring Mind : but, in conveying
the fruits of his study and reflection to others, he must
condescend to weigh IVords — compare Terms — and pre
clude all possibility of Error, in those he instructs, by
using a simplicity of Definition, a perspicuity of Expression,
and where the tameness of language denies the immediate
term, a clearness of periphrase, which not onl/invites, but
creates conception." — Where a writer means to inform',
or improve, he will feel a proportionate Anxiety to be fully
understood, i Cor. xiv. 7 — 11.

94 Definitions of Term's. t
of Science, Reason, Philosophy, Religion;
Virtue, or Good. And, what is that ?

Truth.
Truth, according to my general appli
cation of the term, is, the Revelation*
with which the divine Being hath been
pleased to favour us, respecting his Nature;
Perfections, Government, Will, and Pur
poses, in the sacred Scriptures : of which;
nothing could be satisfactorily understood*
without such a Revelation. We learn, from
universal history, that every thing else
could only be so many different modifi
cations of absurd or ingenious Conjec
tures—in which, the human Mind could
never rest. And hence, the more than two
hundred various Opinions, which Varrd
had met with among the heathen Literati;
concerning the chief Good of Man.
Nothing therefore can be more properly
denominated ingenious trifling, than the
vain Philosophy, which speaks of the Ay-

Definitions of Terms. 95
wfrbg ocoToStSaxTog, as having any intel
lectual and innate Power of discovering
either Truth, Excellence, or Good: such a
Being is a mere Figment of Imagination.
For, there is no State or Stage of Man, ia
which he does not stand in need of In
struction, and Guidance, for that purpose.
Nothing can be known with satisfying
Certainty, respecting these primary Con
cerns, but by divine Revelation : and, if
it be not treated, as such, with the highest
regard, we are in so far chargeable with a
practical contempt of that Revelation, to
gether with all the Advantage, it is pre
sumed to give us, over all the Schools of
unenlightened philosophy.
Nothing can be more repugnant to
common Sense, and moral Integrity, than
to reject this Revelation, before we have
acquainted ourselves with the complicated,
not to say, irresistible, evidence for its
divinity. The fact is, nor can it be too frequently
repeated, that, avowed Infidelity is seldom,

96 Definitions of Terms.
if ever, the result of diligent enquiry,- of
accurate research; but^ the natural ac-
companyment of corrupt Principles, a de
praved Heart, and a vicious Life. The
apology, I offer, for this freedom of
speech, is this — Yh&ayopat; epuiTt^etg, Tt vomo-tv
avSpoj7rot S'sw o'pLotov, e(pt\, eav aXvftevuo'i. " Py
thagoras being asked what that was, by
which Man resembled the Gods, replied,
" By speaking the Truth."
Reason,
Is that Faculty in man, by which, when it
is suitably instructed, he is capacitated to
judge of the true Proportion of things ; of
their nature, excellence, and utility, in
relation to each other ; and to make a due
Estimate accordingly*. For example, and
* Some minute Philosophers are extremely fond, with'
equal extravagance and absurdity, of misrepresenting
this intellectual Power, as if it had certain innate Ideas,
or self-originating Sources of intelligence : though it is
too evident, from unexceptionable fact and experience, to
admit of any fair and honourable controversy, that it
must be indebted for all its knowledge, ab extra : it is,
after all, nothing more than a certain Quality of the
10

Definitions of Terms. 9 7
by way of elucidation : I wish to know,
what proportion the riches, the pleasures,
the honours, the friendships, of this pre
sent life, bear to the riches, the pleasures,
the honours, the friendships, ofthe next:
the direct Ratio, according to the judg
ment of the coolest Reason, is, as Time to
mind, by which we perceive, arrange, compare, and de
cide. If that perception, arrangement, comparison, and
the like, be right, and according to the Truth, Justice,
and Reality of Things, it is right Reason ; and, vice versa.
For, who does not know, that a Man may reason wrong,
as well as right ? Reason therefore can hardly be called a
Good in se : it is good, or evil, according to the direction
it takes. " The Spirit of a man," said a great Philosopher, " is
the Candle of the Lord." True. But, as a candle can
answer none of the purposes, it is intended for, without
Light, so this intellectual Power, or Capacity, in man,
can be of no effective use in Religion, without divine
Illumination. It has indeed been exalted, and celebrated,
as if it were the first, not to say the only Revelation from
God ; though it is, properly speaking, no Revelation at
all. It is the Eye — not, the Light. It can, with cer
tainty, know nothing concerning the things of another
world, but by Information from thence. — Theology, or,
the christian Revelation, is the supreme Reason, @ts Aoyoj :
we must therefore light our Candle by that Sun.
H

98 Definitions of Terms.
Eternity ; or, to speak philosophically, as
Unit to infinite. So that, the Man, wrho
is sacrificing the former to the latter, in
his Affections, and Pursuits, is entirely
destitute ofthe Mens sana ; he is inverting
the immutable Order, and acting against
the Truth, of things ; and, in the eye of
Reason, and Justice, he ought to be con
sidered as aSubverterof the whole System
of Religion, and Virtue. He is, if I may
be permitted the phrase, a living vgepov
TrpoTegov.
Philosophy,
in the sublime sense, in which it is used
in these strictures, is, the Love of that
Wisdom, which is so universally celebrated
in the inspired pages ; which is supported
by right Reason, productive of christian
Virtue, and inseparably connected with
the essential Happiness of Man. All other
knowledge — whether of Mind, or Matter —
of Physicks, or Metaphysicks — is mere
Science ; this, is Sapience : or, that inti-

Definitions of Terms. 99
macy with sacred Truth, right Reason, and
evangelical Virtue, which is distinguished
from a cold, unaffecting Speculation, by a
pious Taste,"or holy Relish, for divine things.
Where this is wanting, it may be said of
every other kind of Philosophy, Oo tpoovetg
ra th <Ben. Matt. xvi. 23. And, I could
refer to a pagan Philosopher, who has
stated, in his dialect, that, " If the Gods
have any care of human affairs, it should
sCem reasonable to suppose, they are most
delighted with those, who live, and culti
vate, what is most dear to them."
The fulsome strains, in which human
Philosophy has been extolled, by persons
of very superior Talents, and Erudition,
may be inserted among the inexplicable
mysteries of the human intellect. " That
the Epicurean scheme was no other than
Atheism disguised; that the hypothesis
of the Stoics was little different from the
Polytheism of the vulgar ; and, that the
faith of the Academics was, either none at
all, or faint and fluctuating at the best,
H 2

1 00 Definitions of Terms.
will not be disputed by those, who have
any knowledge of Antiquity. Let Cicero's
dialogues concerning the nature of the
Gods, stript of rhetorical embellishments,
and reduced to simple propositions, be put
into the hand of some pious Rustic, tole
rably acquainted with his Bible, and he
will be much astonished at the opinions of
the ancients — the gross stupidity of the
Epicureans, the frivolous superstition of
the Stoics, and the presumptuous rashness
ofthe Academics — and heartily thank God
for bestowing on him the inestimable gift
ofthe holy Scriptures." — And, will he not
pity the unaccountable absurdity of some
otherwise sensible and ingenious writers,
who tell us, that, the x^otov of right Reason
and Truth, or that, which is to be regarded
in judging of right and truth, is private; that
is, the internal evidence a Man has of cer
tain truths ? Nothing can be more incon
sistent with universal fact, and experience,
than this idea. No such innate Criterion, of
Truth, and Right, ever existed, but in
a vain and misguided Imagination. The
3

Definitions of Terms. 101
best powers of human reasoning have
proved, that no man has an innate Idea,
much less an innate Standard of truth.
Virtue,
I consider as a generic term, including in
it every distinct species of Virtues ; which
I shall here subjoin, and arrange, accord
ing to their ascending Scale of excellence :
that the Reader may see, in one compre
hensive view, how many things are requi
site, to render the christian Character com
plete. A Character, which ought to be
as amiable in all its relative Connections
with Society, as it is exalted in the sight
of Him, who alone can form it *. For, we
mean not to deviate, in the smallest de
gree, from that invariable Aphorism, Uao-a
* Nothing however is to be considered as amiable, in
this discussion, but as it approaches to the Character of
The Messiah ; which, in our view, is the Standard, or
Criterion, of the ro icpenov, the to koAov, and the to ayo&ov.
John i. 14. To the same divine Object we are to look,
and have recourse, for all necessary intelligence respecting
the to £sri«iV£Tov, jiSu, *« uf^/MV. Col. ii. 3.
H 3

102 Definitions of Terms.
Sotrtg aya^rj, Xj itav oumpia reXetov, avta^ev tgi,
xaruftutvov otnro th Uaroog ruv (puruv. Jam. i.
1 7. Right Reason, true Philosophy, and
christian Virtue, are alike, and alone, the
rot xapto-puxra, or gracious Gifts of Heaven.
As the term, Virtue, is so extremely
vague, equivocal, and undefined, in its
common use, it should be minutely ana
lyzed — in order to be clearly understood.
Let us then reduce it to its decomposition,
for that purpose.
There are, for instance, Avhat may be
denominated the social Virtues ; such as,
Urbanity, Politeness, Candour, Humanity,
Courtesy, Hospitality, Benevolence, Sym
pathy, Generosity, Affability, Propriety,
Friendship, and the like : all which may
be reckoned among ra oa-a -n-^ctrcptX^, ra o<ra
svtpvifia, " the things, which are lovely and
of good report;" and, therefore, ought
to be cultivated, as belonging to the kind
affections, and as constituting what is
called an amiable Character in civil So-.
ciety.

Definitions of Terms. ios
There are also what are discriminated
from these, as ethic, or ethiological Virtues ;
such as, Justice, Temperance, Prudence,
Fortitude, Fidelity,Honour,Veracity,Grati-
tude, Patience, Contentment, with, several
others of the same species; which more
particularly come within the circle of mo
ral Science. The former, have sometimes
been distinguished, by the lesser — and the
latter, by the greater, duties of life; and,
therefore, ought to be encouraged, and
commended. Aristotle, in his Ethics ;
Tully, in his Offices ; and Seneca, in his
Morals; have touched upon these, with
surprising force, and eloquence, as calcu
lated to form what is usually intended by
a moral Character.
But, when we gain the Summit of all
that is great, and good, and happy, in this
lower world, we shall be surrounded with
the christian Virtues ; such as, Faith, Hope,
Charity, Meekness, Humility, Penitence,
Self-denial, Piety, Purity, and Zeal : which
are the strongest lineaments, or most pro
minent features, in the christian Portrait.
ii 4

104 Definitions of Terms.
Some there are, who cultivate the social
Virtues, with little or no attention to any
other ; and some again, who are equally
warm in the service ofthe ethical, without
any particular regard to those, which far
surpass them : but, if we mean to possess
the totality of moral excellence, let us as
pire to every virtue ; especially to that as
semblage, upon which the divine Being
himself has thought fit to place the high
est honour ; though, sad to say, they are,
too generally, the lowest in our esteem,
and the last we pursue. Nevertheless,
Matt. v. 3—12. Morality,
is a term, which, when clearly understood,
and properly applied, is comprehensive of
every thing which relates to the moral
Governor of the world — his moral Govern
ment — the moral Law — the moral Sense —
moral Principles — and moral Conformity
to the divine Will : of all which, our mo
ral views are no otherwise correct, and

Definitions of Terms. 105
just, than as they are regulated by the
oracles of Revelation*.

Of all the words in the English tongue,
though there are very few more current,
* In my idea, therefore, of this complex term, which
I now submit to general remark, I include all these par
ticulars j i . The knowledge of God, as the moral Go
vernor of the world. 2. A right understanding of the mo
ral Law, by which that Government is conducted, in
its nature, purity, and perfection. 3. A consciousness of
our moral responsibility. 4. The Renovation of the mo
ral Sense, by divine Grace. 5. A clear perception of the
peculiar manner, in which every moral action must be
performed, to render it acceptable to God. 6. A con
scientious regard to all the moral Virtues, so far as they
are practicable by us in our respective and very different
situations. 7. An anxious desire to attain to increasing
degrees of every moral excellence. — Are not these, essen
tial ingredients in the character of a christian Moralist?
Neither is this at all incongruous with their idea of ethio-
logic science, who haye defined it to be, " The acquisi
tion of Happiness, by the knowledge of Truth, and the
pursuit of Virtue." Indeed, we may learn more in the
Academy of Plato, in the Porch of Zeno, and in the
Lycaeum of Aristotle, than in the writings of many a
modern Scribbler on this theme. It was a Philosopher of
one of these Schools, who said, that moral Virtue was,
E|if Kara, tov opSov Aoyov, an " habit of acting according to
right Reason ;" that is, kxtx tnv Qeohiyietv.

106 Definitions of Terms.
or whose signification is of greater concern,
it would be very difficult to find many,
that are less comprehended. I have aimed
to discover the true reason of an ignorance,
for which I dare not be so charitable, as
to offer any excuse ; and the most plausi
ble, I apprehend, is, that for want of
consideration, people are not conscious of
it. Grace,
will be used to signify, according to the
various manner in which it is introduced,
either the gratuitous Favour of God —
which is its primary sense ; or, that opera
tive Principle ofthe divine Life, which he
communicates to the human Soul, to pre
pare it for the beatific Vision; or, that
Beauty of his own Image, and Likeness,
which he is pleased to delineate upon it *.
* The same thing may be otherwise thus represented,
Grace, as it is in God, its great Original and Fountain,
imports his free, sovereign, and special Love towards the
objects of it. It must he free — or, it would not be, pro
perly speaking, Grace. It is sovereign — because, he acts

Definitions of Terms. 107
I quote the language of a Philosopher,
and a Prelate, who is said to have pos
sessed " every virtue under Heaven," when
I affirm with him, that "Grace is the
main point in the christian Dispensation ;
herein as the supreme Disposer of all good; " dividing to
every man, severally, as he will — and working all things
after the counsel of his own Will." And, it is said to be
special — in order to distinguish it from those common
gifts, whether of Nature, or of Providence, which he
sometimes bestows with a lavish bounty on the wicked, as
well as on the righteous.
Grace, as it is in us, should we be indeed partakers of
it, is a divino, secret, energetic Influence, transfused, as
it were, into the Soul, and extending itself through all its
Faculties and Passions.
In all religious acts, exercises, and excellencies, I deem
it equally the dictate of Truth, right Reason, and Virtue,
to ascribe the Velle, the Esse, and the Posse, to a divine
Power. I agree entirely with him, who has asserted,
that, Hog piarum mentium est, ut nihil sibi tribuant, sed
totum Dei gratiae. If I err, I am confident that the Scrip
tures themselves have led me into this error. An oppor
tunity will hereafter occur, of proving, this, to a degree
of certainty, which will only fall short of mathematical
demonstration : nor is any indulgence solicited of the
Reader, in this case, but that he will look fairly at the
light of that evidence, which shall be adduced, with an im
partial eye.

1 08 Definitions of Terms.
nothing is oftener mentioned, or more
considered, throughout the new Testa
ment : wherein it is represented, as some
what of a very particular hind. This same
Grace is spoken of as the gift of God —
as coming by Jesus Christ — as reigning,
as abounding, as operating. Men are said
to speak through Grace, to believe through
Grace. Mention is made ofthe Glory of
Grace, the Riches, of Grace, the Stewards
of Grace. Christians are said to be Heirs
of grace, to receive grace, to stand in
grace, to grow in grace. And, lastly,
Grace is said to justify, and to save them.
Hence, Christianity itself is called, the
Covenant or Dispensation of Grace."
This is right Reason, and sacred Truth :
of this Author's System of idealism, we
say nothing. Let philosophers of another
stamp see to that. Salvation,
is, the chief Good of Man : virtually in
volving in it his Peace, Purity, and Per-

Definitions of Terms. 109
fection ; commencing in this life, and con-

to
summated in the next.

This is indisputably the most inviting
and interesting light, in which the Scrip
ture, in general, and Christianity in par
ticular, can be either represented, or
studied : for, the former is expressly called,
" The Word of Salvation ; and, the latter
is, essentially, a Religion of Salvation. How
is it then, that, among the numerous works,
which are submitted to the public notice,
by its Professors, enriched with human
learning, classic elegance, and critical dis
quisition, we seldom meet with any thing,
to inform us respecting the precise Na
ture, Way, Means, and Blessings, of Sal
vation ? Especially, as there is nothing
really valuable in right Reason, sound Phi
losophy, christian Virtue, pure Morality,
and substantial Bliss, but what is con
veyed in that term. Neither are they to
be derived from any other possible Source,
but that Salvation, which the inspired
pages alone proclaim. Jam. v. 19, 20.

no Definitions of Terms.
To err from the Truth, is the strait path to
misery everlasting *.
* There never was, there never will be, there never
can be, a more striking Appeal made, either to the com
mon Sense, or to the good Sense of mankind, than when
the following enquiry was proposed to their serious re
flection, Matt. xvi. 26. What does this question most
plainly intimate, but that, To gain the whole world, at
the expence of the Salvation of the Soul, would be a Loss
most fatal, irreparable, eternal ? Who is there, that, in
the best exercises of his Understanding, has any doubt of
the truth of this proposition ? But, where are the people,
who are living and acting upon this obvious Principle ?
How ignorant, how irrational, how ruinous, every other
kind of life !
" Wisdom for parts is madness for the whole.
" This stamps the paradox, and gives us leave
" To call the wisest weak, the richest poor,
" The most ambitious, unambitious, mean ;
" In triumph, mean ; and abject on a throne.
« Nothing can make it less than mad in man,
" To put forth all his ardour, all his art,
" And give his Soul her full unbounded flight,
" But reaching Him, who gave her wings to fly.
« When blind ambition quite mistakes her road,
" And downward pores, for that which shines above,
" Substantial happiness, and true renown j
" Then, like an Idiot gazing on the brook,
" We leap at stars, and fasten in the mud ;
" At glory grasp, and sink in infamy !"

Definitions of Terms. 1 1 1
Faith,
is the cordial Belief of the Truth : of that
Truth, to which particular reference b^as
been made in a preceding definition : of
that Truth, which is the very Basis upon
which our Temple is erected, and that
connects every link in the golden Chain
of that System, which we have taken leave
to propose to universal attention, and ac
ceptance *. Should our recommendation
* It was therefore well said by Clemens Alexandrinus-r-
H yvciKTif nix,av hm 7rapot$£io-o$ o 7TV£Vfnarixoi avTos npuev o Sbtma
vTcapxft. See too the apostolical estimate of this Object, in
Phil. iii. 7 — 12. Were these things recorded for our
benefit, and imitation ? If so, what is become of the chris
tian Character ?
* There is no real opposition between Reason and Re
velation, Faith and Science, Nature and Grace, when
judiciously stated. Enthusiasm has misled some persons
into as many extremes, in one direction} as Scepticism
has, in another. Reason, as far as it can conduct us,
and in relation to things within its province, is no blind
Guide. We are not to shut our eyes, when we make
use of a Telescope. It has its ne plus ultra, no doubt;
" hitherto shalt thou go, but, no further — and here shall
thy proud waves be stayed." Then it is, that Revelation

1 1 2 Definitions of Terms.
be treated in a style, it would be discou
raging to anticipate, we shall, at least, have

steps in, to supply the defects of the most exalted human
wisdom ; which, in these high matters, is comparative
folly. If " the World by wisdom knew not God," is it
any marvel, that " the wisdom of this world is foolishness
with God?"
Reason and Faith, we have been told a thousand times,
by men, at whose feet we ought to bow, in point of In
tellect and Science, have their totally distinct provinces.
Why should they not be carefully observed ? why suffer
them to intrench on each other, to the violation of pro
priety, and order ? why transgress their rightful limits ?
Let Reason be permitted the privilege and honour to con
duct us to the boundaries of Revelation : we are then con
signed to the superior guidance of Faith. There we may
safely rest, and enjoy the advantages of both.
Reasoning minds are propense to dwell in an undue
degree on a philosophic Faith. They ought to know,
that such an ideal abstracted sort of Faith is not so much
as conceived by the bulk of mankind. How should i:?
Neither indeed is there any trace of it in the Scripture.
Have all men philosophic Talents ? Christian Faith is of
a much higher class : and, if we would be ingenuous
enough to investigate 'the subject, without prejudice, we
should find, that, it is the Consent of the Heart, the
Will, and the Affections, to « The Word of Truth"—
accompanied, as it ever is, with emotions, dispositions,
and character, suitable to the infinite importance of the
things we believe. " The objections made to Faith are

Definitions of TermL 1 1 3
the Consolation of recollecting the old
adage, which has supported many a supe
rior Mind, In magnis voluisse, sat est.
And, who will say, that we have not
attempted great things ?
Good Works,
intend aU that diversity of christian excel
lencies, which belong to every distinct
branch of practical Religion ; and whose
goodness is not determinable by the mere
opus operatum, but, by the Principle/ro»i
which — the Spirit in which — and the End
to which, any given action of Piety or
Virtue is performed. Non omne, quod
micat, aurumest, is a maxim of great con
sideration, and utility, in this case : in the

by no means the effect of knowledge, or penetration — ••
but proceed rather from an ignorance of its nature : which
ignorance has in numberless instances been detected even
in those, who pass for Masters in this or that particular
branch of knowledge." In a word — Human Science is
the decided province of human reason ; revealed Science,
of Faith.

1 1 <t Definitions of Terms.
very sad and too frequent neglect of which,
decipimur specie, we both deceive our
selves, and impose on others; we are
weighed in the Balances of Truth, and In
tegrity, and are found wanting. Let us
not despise a salutary hint, though it cornea.
from the pen of an heathen poet, Teipsum
concute. Happiness.
As right Reason is the discovery, or per
ception of that, which is simply, absolutely,
and invariably the best, and, as true
Virtue is the sincere and ardent pursuit of
it, real Happiness is the enjoyment of it.
It is the Criterion of the greatest Good, of
which the human Nature is capable. It
cannot therefore consist in the utmost
measures of Fame, Wealth, or Honour,
attainable in this life *.

* What then is the perfection of the human Under
standing ? Right Reason. And, what is the perfectionof
human Nature? Christian Virtue. And, what is the
perfection of human Life ? Immutable Felicity. And,, is

Definitions of Terms. \\s
To pass Over all the delights of Sense,
as of the lowest rank, and merely ani
mal—there are some gratifications to be
derived from the study of the fine Arts ;
there are superiof pleasures* which flow
from the acquisitions of universal Science ;
but, for the truth, the perpetuity, and the
sublime, of Happiness, we must betake
ourselves entirely to what we denominate,
Sapience— or, that Knowledge of divine
things, which is always associated with a
supreme Taste for them. For, it is an
opinion of Cicero, and perfectly accords
with the best understanding of every per
son, who thinks freely, that, " Such is
the Man, as his prevailing Inclinations and
Affections make him " 1 Cor. xv. 48.
Aristotle has a sentiment in his Ethics
still more elevated ; " For, whether," says
he, "it be the very Mind of man, or some-

riot this a concise catechetical Summary of all Truth, and
Wisdom ? It is a Maxim, at least as old as Plato, that,
Ak&em tv oHynti esr In paucis Veritas.
I 2

i 1 6 Definitions of Terms.
thing else* that, according to nature, seems
to govern and preside within us, as having
knowledge of that which is most lovely
and divine ; or, whether it be God himself,
that immediately operates ; or else, those
Gifts, Avhich Ave derive from above ; this
is plain: — that such inward working and
conformity to Virtue's Law is that, which
constitutes true Happiness."
" Pleasure, we all agree, is Man's chief good ;
" Our only contest what deserves the name.
" Give pleasure's name to nought, but what has pass'd
" Th' authentic seal of Scripture — and defies
" The tooth of Time; when past, a pleasure still}
" Dearer on trial, lovelier for its age,
" And doubly to be priz'd, as it promotes
" Our future, while it forms our present, joy.
<c Some joys the future overcast; and some
" Throw all their beams that way, and gild the tomb.
" Consult thy whole existence, and be safe :
" That Oracle will put all doubt to flight.
,« Be good : and let Heav'n answer for the rest."
And now, after having been detained so
long in the Portico, let us enter
The Temple of Truth ;
K.u§ug egtv uXvfteta ev ru> Iijcss.
Ps. lxxxix. 15 — 17.

T»E
TEMP.tE.:oF TRUTH
• &c. -Sec.

Oi/Sev Ttapwa th; -Ax«&£i«$ mo;,
T< yaj <rs fjiM^owo-oijl av av er vrioov
Ysi/rai powsjustf ; Oj0* « AxviSei' aei. Antig. Soph,
" All Truth is from the sempiternal Source
" Of Light divine. But Egypt, Greece, and Rome,
" Drew from the stream below. More favour'd we
" Drink, when we chuse it, at the Fountain-head.
" To them it flow'd much mingled and defil'd
" With hurtful Error, Prejudice,; and dreams.,
" Illusive of Philosophy, so call'd— ,
" But falsely.— — ;;' '<e
" The only amaranthine flower on earth ,
" Is Virtue ; the only lasting, treasure, Truth.
" But, " what is Truth?" 'Twas Pilate'? question, put
" To Truth itself — that deign'd him no reply.
" And wherefore ? Will"not God impart his.light
" To them that ask it ?-^Freely — 'tis.hisjoy,
" His glory, and his nature, to impart;., . > ^ , . i
" But, to the proud, uncandid, insincere,
" Or negligent Enquirer, not a spark *',"
''"'.¦ ' ''¦ -v.'>if" ¦'¦
When a Person sits doAvn to write, un
der the immediate, and impressive con-
* A few notes, and poetic quotations, will-be occasion
ally interspersed, merely for the sake of taking off the ap
pearance of assuming the air of a Didactic, in these days of
free Enquiry ; and, to give an entertaining effect to seri
ous disquisitions-^so little in harmony with an Age of
I 3

1 1 s» The christian Salvation.
sciousness of his being accountable tp
GOD for every thing, he shall advance—
who can adequately conceive the pious,
solicitude of his feelings, lest he should
advance any thing, dishonourable to the
moral Govemour of the world — to the
Character pf the Redeemer — or, to the
divine Source and Original of all truth,,
purity, and consolation ; and indeed, to
the highest concerns Of Mankind?
Under such impressions of moral re
sponsibility, have I now taken up my Pen,
with a professed Design, to, place toge
ther, in a concise and comprehensive
Summary, all those distinct Articles of The
christian Religion, which were " once delir
vered to the Saints" — Avhich it is essentially
necessary for us tp know — and, which are
intended to make us *' wise," in a sense top
generally disregarded, " untoS,ALv ation."
unprincipled levity, and thoughtless dissipation. In this in
nocent way, it is a dictate of true, unaffected Bwevplence,
to " become all things to all men.'' The body off the work
will be cloathed with that simplicity of style, which is
best adapted to popular instruction ; in the attached, or
subjoined remarks, we shall be less careful of this matter.

The christian Salvation. 1 r§
For all the intelligence requisite to this
grand purpose, of inexpressible magni
tude, I apply not to human Reason— to
vain Philosophy — or, to " the Rudiments
of the world"* — but, to that wonderful
Preceptor, super-eminently called,
The Bible :
t
which, in the present case, I shall take
for granted has been " given by the In
spiration of God, and is profitable for
doctrine, for reproof, for correction, and
for instruction in righteousness— that The
Man cf GOD" — a Character entirely dif
ferent from The Man of the world — " may
be perfect, thoroughly furnished unto
every good work -f."
* No two Writers I have met iyiihs are better calcu
lated to convince us of the extravagancies, into which hu
man Reason is liable to wander, or of the vanity of human
Philosophy, than Reid, and Beattie,
f Indeed, if. this be not the Character of the Bible, and
it be not sufficient for every purpose of Wisdom, Virtue,
Truth, and Happiness, it were absurd, and irrational, to
admit its divine Inspiration. " The Law of the Lord,"
in that case, is not a " perfect" thing \ and, if we cannot
I 4

120 The christian Salvation.
With this conviction, I have a sufficient
apology, for asserting, that, were I pos
sessed of all the various powers of Science,
Learning, and Oratory, they could not be
more nobly employed than in celebrating
the transcendent excellency of The sacred
Volume; as conveying to us the most
exalted ideas of The glorious Godhead ; as
the sole Repository of revealed Truth;
and, as the only Oracle of that Wisdom,
which can " guide our feet into the way
of Peace."
That I may be effectually secured from
any deviation from this infallible Directory,

derive every possible advantage of this kind from '* The
Oracles of God," where shall we go to supply their de
ficiency ? or, how can we say, that, "the Darkness is
past, and the true light now shineih," tp&vet, splendet ?
Should the Reader wish to learn tyhat views he ought to
entertain of this Light— the 'estimation, in which it should
be held— and the sublibne taste, he ought to cultivate for
it, let him study diligently the language, and sentiment, of
Ps. cxix.

The christian Salvation. 121
while I am prosecuting this great design,
and preparing a rich
, Compendium of Christianity *,
I shall keep my eye steadily fixed on the
subsequent passage of the inspired Code ;
and shall endeavour to arrange its impor
tant contents in an order, so perspicuous,
* I know of nothing, that can apologize for the gene
ral inattention to this vast subject, when it is recollected,
that everything in the true nature and genius of Chris
tianity — not in the false, mutilated, and corrupt editions
of it^-is adapted to promote the real Excellence, the sub
stantial Good, and the unfading Glory, of Man. But,
when we say this, we consider him, principally, in rela
tion to his rational Constitution — his moral Agency — and
his eternal Destiny. Including all these particulars in the
use of that complex term, we argue, that, Christianity has
the highest claim to the most intense application of his
mental faculties, when it is surveyed in all the different
views, in which it is proposed to our apeeptance; whe
ther, as " The wisdom of God"; as, a grand Scheme of
Redemption ; as, the most subjime manifestation of all
the divine Glorias, and Perfections ; as, the richest Dis
play of Grace, Mercy, and Peace ; as, a Spirit of universal
Benevolence ; as, " The one thing needful ;" or, as «» The
whole of Man." I offer these, as a Specimen only of the
surprising and attractive variety of mode, in which it in
vites our most serious regard ; ana" to shew, that merely
to glance at it, and not to contemplate if?in its integrity, in
jts completeness, is no less an act of Injustice, and Ingrati
tude, than of irremediable Injury to our immortal concerns.

122 The christian Salvation.
and demonstrative, that their light may
dart upon the mind, with as much facility,
as the rays of the Sun upon the Organ of
natural vision. Ephesians ii. 8, 9, 10, 7.
T*? yap Xoiptrl ege (retrucrfievoi Sta r\g
Tllgeug jo, rnro hx e% vpcuv' ©en ro SapoV
Oux 1% Ipyuv, tva pj Tig xoaJ%fl<rriT»?
Avth yap eo~pt,ev TToiypia, xrtaftevreg ev
XptgZ Iij<ra \in epyotg eiyo&otg' ctg irpoTirotpuxo-ev
e Oeog, \v«, ev aCrotg it^ptitfii.T'^a'm^ev,
"iva evSel^rjrat ev roTg atutrt rotg eirepxp-
f^e'votg rev virep@ahXovTX •xXhtov rvig Xafstrag
etUTH, ev XpygorYpi \$ Tiptag ev Xqtgu lyo-v.
" By Grace are ye saved — through
Paith ; and that, not of Yourselves : it is
the Gift of God :
" Not of Works ; lest any man should
boast :
" Tor, we are his Workmanship — created
in Christ Jesus unto good works ; which
God hath before ordained that we should
Avalk in them :
10

The christian Salvation. \ 23
& That in the ages to come he might
shew the exceeding riches of his Grace,
in his Kindness towards us through Christ
Jesus." 
The primary and most fundamental
Truth, which obviously forces itself upon
our notice, from this passage, may be ex
pressed in these terms —
ASSERTION 1.
Salvation is by Grace.
Here then it will be incumbent on us to
consider, what is intended by " Salva^
tion;" to shew, that Mankind are not
their own Saviours ; and, to explain, bow
it is that they are "¦ saved by Qrace."
, SECTION I.
What is Salvation*?
* We shall see presently, that this is a Question,
which necessarily involves in it all that we mean by, what
is Truth? what is Reason? what is Virtue? what is.

124 The christian Salvation.
To a person of the least proper reflec
tion, it must be evident, that, the very idea
of being " saved" implies, or presupposes,
Religion ? and the like. Because, all the sublime plea
sures of mental Satisfaction, moral Beauty, and true
Glory, are contained in it. Every thing that is pure in
Sensation, decorous in Self-love, noble in Ambition, de
lightful in Imagination, amiable in Sympathy, or elevating
In Theology, assembles in this comprehensive idea, when
it is scripturally analysed. We shall soon discover, in
the prosecution of our present design, that, Salvation
is, in fact, the Illumination of the Understanding; the
Rectitude of the Will; the Peace of the Mind; the Joy
of the Heart; the Grandeur of the Affections ; the Order
of the Life ; and, in its ultimate issue, the perfect Con
summation of all Blessedness. So that, whatever com
parative value it becomes us to set on any intellectual
Acquirements, which have no immediate connection with
this — however highly the false maxims, the artificial
manners, or the political institutions, of the world, may
seduce us to estimate its Riches, and its Honours — every
thing of this sort is utterly eclipsed, upon an impartial
judgment, by the infinitely superior worth of, Salvation,
The Pursuits of natural Philosophy, through all its nume
rous branches, have, no doubt, their appropriate charms :
so have those, of polite Literature: you may add, if
you please, the fine Arts : but, what are they, when
compared with the far more exalted, and exalting in
vestigation of divine Philosophy, and sacred Lore ? which
will lead us, gradually, through all the paths of heavenly

The christian Salvation. i ©'g
some antecedent State of difficulty, dan
ger, and distress : or, in still plainer lan
guage, that those, Avho are saved, Avere
previously in a lost estate — which ren
dered such Salvation expedient, and ne
cessary. This, in the very nature and
reason of things.
Regardless then of all the idle and illu
sive conceits of those, who chuse to Avan-
der .uncontrouled in the regions of a law
less imagination, what do " The holy
Scriptures" assure us the human Race have
lost, by the fall of their first Parents, and
the entrance of moral evil into the Avorld ?
They uniformly represent us to have lost
the Image of GOD, in Avhich Man was
originally created, and which constituted
the true dignity of his nature ; the Favour

Light, from the Origin of all things, to the winding up of
this mysterious Drama ; and, eventually, to the great uni
versal Revolution in the history of Man ! Here indeed is a
To srtaToj, km (twos, ««' #«&os> ««' »4"5, which surpasseth
knowledge.

i 26 The christian Salvation,
of GOD, in which consisted his real hap*
piness, and life ; and the Glory of GOL\
which, to say the least of it, must have
contained in it the Perpetuity of both*
In this view, he is exhibited to us as a lost
Creature. A Creature, still possessed of
vast capacities ; but, like a magnificent
Temple in a state of ruin, and only to be
contemplated as an object of gloomy and
desolate Grandeur *.
The inestimable value of the christian
Salvation, can never be made apparent*
* Such was the dire effect
" Of man's first Disobedience, and the fruit
" Of that forbidden Tree, whose mortal taste
" Brought death into the world, and all our woe."-
" Man, disobeying,
" Disloyal breaks his fealty, and sins
" Against the high supremacy of Heav*n,
" Affecting Godhead — and so, losing all
K To expiate his treason hath Bought left j
*' But, to destruction sacred and devote,
*c He, with his whole posterity, must die;
u Die he, or Justice, must ; unless for him
" Some other, able and as willing, pay
" The rigid Satisfaction — death, for death."
Milton*

The christian Salvation. 1 27
but by this contrasted view of it ; which
corresponds with those dark shades in a
fine painting, by which the brilliancy of
the brighter colouring is thrown out. If
we wilfully close our sight, either from
Pride, Prejudice, Ignorance, Infidelity, or
Vice, to the dangers and miseries of oiu-
lost condition, Ave never can discover ei
ther the beauties, or the blessings, of that
Salvation, which unavoidably leads us to a
retrospect of the State of sinfulness, or
moral depravity— the State of guilt and
condemnation— the State of Avrath, and
Avretchedness, into Avhich we are all, by
nature, plunged *.
* Should this Idea, mortifying and humiliating as it may
seem, be given up, not only are two-thirds of the sacred
Writings sacrificed, but, one of their most distinguishing
peculiarities is obliterated : which is the fact, in many of
our modern publications on religious subjects : so that,
in these times, We have a deformed species of Christianity,
in which, the principal Features are omitted .' In the place
of which, we hear of an equivocal sort of Virtue, which
nobody can comprehend— and of a high-toned Morality,
which nobody can define.
In the whole System of the christian Faith, there is no
Position more fundamental than that, which asserts the

1&8 The christian Salvatioit.
To Beings in such a state, there is a*
Voice — a Voice celestial— --more delightful
to the ear of those, who are not " like the
deaf adder," than the softest, sweetest
strains of Melody — more enchanting to
the soul, than all the joys of earth — Avhich
proclaims the glad tidings, of what ? of
Salvation.
This was the theme and song of the
angelic Choir — the multitude of the hea
venly host — Avhen they descended from
the mansions of bliss, to hail their incar
nate God in the most lovely, benevolent,
and condescending character of, " a Sa
viour — which is Christ, the Lord*."

entire Depravity of man : though few more generally, or
more resolutely, opposed. Permit a single question on
this point. Can they be taught by the same divine In
structor, who do not subscribe to the humble and inge
nuous Confession of that great Character, which said, as
fn Rom. vii. 18 ?
* No person therefore ought to be accredited by us, as
a Minister of Christ, sent forth by him to " shew unto us
the way of Salvation," who does not direct us to Him.

The christian Salvation. 129
I am therefore speaking only the com
pendious sense of the whole Book of God —
And, for what ? That we may be brought into a State of
Salvation : or, that we may be actually delivered by Him,
from all those miseries, which are the consequence of our
apostacy from God, and be conducted to the possession
and enjoyment oTall those spiritiral Blessings, the Fulness
of which it hath pleased the Father should dwell in Him.
Consult Gal. iii. Eph. i. 3. Col. i. 18, 19.
Should not the public Teachers of our Religion keep
this characteristic distinction of the Scriptures principally
and constantly in eye — that they are " The Word of Sal
vation ?" And, why "the Word of Salvation ?" Because,
it gives an account of Christ, the Author of Salvation:
and of the Salvation itself; that it is great, perfect, and
everlasting: and of the Persons, who are interested in it:
and because, it is not only the Mean of revealing it — but,
of applying it, to them that believe. Rom. i. 16. The
Gospel itself, strictly taken, is a pure Promise of Salvation
by Christ : and, if a Man has a right understanding of
this, he 'is in a capacity to be wiser, and better, and hap
pier, than if he were intimately acquainted with the whole
contents of the once celebrated Library of the Ptolemies
in Alexandria. This is no bombast : it will stand the test
of Reason, in its strongest exercise. Put it to the trial. ,
Sola Scriptura ultimum finem designat, nempe unionem
cum Deo, et media suppeditans accommodata, viam
sternit nunquam tritam ab humana prudentia. Sola
hnaginem Dei obliteratam instaurat. Sola viam indicat
ad Salutem. Sanctis cogitationibus animujn imbuit,
K

530 The christian Salvation.
of Avhich, this indeed is the great line of
life — when I affirm, that Salvation, is
the complete Deliverance of Man from
all the shame, the degradation, and the
miseries, of his Fall from original righteous
ness, and felicity. It is his Deliverance
from a state of moral depravity, of humi
liating guilt, of eternal destruction, by the
Restoration of his soul, to the Favour — to
the Image — and to the Glory of GOD :
all Avhich are inseparably connected, by
his sovereign Constitution, " who Avorketh
all things after the council of his own Will."

'b*-

From this very brief statement of Avhat
the simple dictates of The Avord of God,
undisguised, and unsophisticated by any
human alloy, oblige us to understand, bj
Salvation, I advance to the next link
in this golden Chain*.
¦'ffaenat appetitus, Dei timore timorem hominum pellit,
vehementiore animi affectu minores motus comprimens et
quasi absorbens.
• Which, however unclassical it may be deemed, we
suppose to deserve at least as much attention, as that,

The christian Salvation. lai
SECTION II.
Mankind are not their prion Saviours: they do not
save themselves : they are saved.
Were it otherwise, and could Mankind,
by any innate power or agency, recover
the forfeited Favour of the divine Being —
impress the Image of their Creator on their
own spirits — and entitle themselves to a
seat in his everlasting Glory, how much of
what has been attested by Moses, and the
Prophets, by the Evangelists, and the
^Apostles, might Avith the strictest pro
priety be expunged ! Upon the admission
of this impious falsehood, the most valua
ble part of what they have inserted might

which the Grecian bard imagined to be suspended from
the throne of Jupiter. All the movements of the divine
Providence in the government of the world are indeed
only so many links in that series of Events, which depend
entirely upon the Aw; &M, which he understood but
blindly. Providentia Dei est Virtus divina rerum omnium
gubernatrix, per quam Deus fines, et media ad fines, ab
seterno praescivit et prasordinavit, et ex arbitrio disponit.
K 2

132 The christian Salvation.
very safely be considered as nugatory, and
useless. But, God forbid ! and let every
thing fall doAvn before the Reason and
Philosophy of infinite Wisdom, as Dagon
once fell at the approach of " The Ark of
the Covenant of the Lord."
The truth is— and, "Let GOD be true,"
but every Man, Avho shall be so daring,
and presumptuous, as to contradict him,
" a Liar" — we can none of us save Our
selves, in any degree, or measure ; Ave can
have no part, or lot, in this matter. And,
Avhy not ? On account of our inherent and
moral corruption : which, Ave are taught
by One, who cannot be mistaken, and
Avill never deceive, is so exceeding great,
as to be compared to a spiritual death, or,
a being " dead in trespasses and sins * :"
* It may be as well, to particularize here only a few of
the most unequivocal Symptoms of this moral or spirit
ual Death, for the benefit of those, who chuse rather
to indulge a spirit of Self-imposition, than to exercise
that, of Self-inspection. Who, that does not know his
own Heart, would expect to find there the radical se.
mina of Avarice — Ambitiog — Blasphemy— .Cruelty— De-

The christian Salvation. 133
to which it is OAving, that, instead of walk
ing in the Avay of truth, of wisdom, of
holiness, of virtue, and of peace, we have
a prevailing tendency to "Avalk according
to the course of this present evil Avorld ; to
fulfil the desires of the flesh, and of the
mind ;" to become " the children of dis
obedience ;" to gratify our inordinate pas
sions, and inclinations; to be ensnared, and
delighted, with all the vain allurements of
time, and sense ; and to sacrifice the riches,
the pleasures, and the honours, which are
unseen, and eternal, for those Avhich are
visible, and transitory.
To controvert this, upon any specious
and evasive principles Avhatever, would be,
ceit— Envy — Hatred — Hypocrisy — Injustice — Intemper
ance — Lying — Malice — Oppression — R e venge — S lander
 Suicide — Vain-glory— Violence — and such like : all
which have a direct tendency to the total subversion of
every social, moral, and christian Virtue. Such how
ever is the undisguised character of the human Heart.
Jer. xvii. 9. Mat. xv. 19. The Son of Sirach seems
to have taken a peep into this Cabinet, when he said,
" Pride was not made for Man."
K 3

134 The christian Salvation.
to controvert a fact, which is established
by the testimony of universal History,
and Experience*. And, to this moral
Depravity must be ascribed, as an inevi
table consequence, that moral Weakness,
and insufficiency, Avhich renders us in
competent to the performance, or busi
ness, of our own Salvation ; Avhich utterly
incapacitates us for every thing of that
kind ; however active and ingenious we
may be found in those pursuits, Avhether
* To those, who chuse to reason and philosophize on
the subject, rather than to listen to the voice of Fact, and
Experience, we recommend an invaluable work on " ori
ginal Sin," by the late President Edwards : a Work,
which professes, not only to elucidate and establish that
doctrine — but, fairly to meet all the Objections, with
which it has been attacked. As an uncommon specimen
of profound and acute reasoning, it merits great attention.
— The same thing indeed is represented with greater sim
plicity, conciseness, and decision, in Rom. iii. 10—19. ^
such clear assertions are not believed, the utmost strength
of argument will avail nothing. As to any purpose of
abiding impression, you might as well be employed in lay
ing stripes on the sea. Why indeed should they regard
the powers of Logic, or Learning, who slight the plainest
dictates of heavenly Truth ?

The christian Salvation. 1 35
civil, social, political, or literary, which
especially relate to the affairs of this life.
Sad to say, in concerns of an infinitely
higher order, and nature, the Scriptures
have declared, that we are feebleness and
impotency itself: their own phraseology
is, that " we are without Strength ; we
can do nothing — no manner of thing that is
good*." How then is it possible for us to
engage in so arduous an Undertaking,
as that of saving Ourselves ? of redeeming
* Those, who acknowledge the divine Original of these
Scriptures, and yet are so inconsistent, as to maintain the
moral Ability of fallen Man, and the sufficiency of human
Reason, are called upon ingenuously to weigh the true im
port of such phrases ; and not to sacrifice the Sacredness
of Truth, at the shrine of their own Vanity, and Self-
conceit. — " Say I these things, as a Man ? or, saith not
The Scripture the same also ?" To that, I appeal. Jerem.
xiii. 23. Matt. xix. 25, 26. John i. 13. . . xv. 4, 5.
Rom. viii. 7, 8. . . 1 Cor. ii. 14. . . 2 Cor. iii. 5. We
must be utterly impenetrable to every thing like christian
Zeal, not to be shocked at the deliberate manner, in which
those authorities are continually insulted, both from the
Pulpit, and the Press. They are absolutely set at nought,
by many, whose Office, and- Profession it is, to establish
them. Diruunt, mutant quadra ta rotundis !
K 4

136 The christian Salvation.
ourselves from the bondage of Corruption
• — from the curse of the Law — from the
Wrath to come! The very Attempt, were
it seriously made, might indeed have this
valuable effect — to convince us of its folly,
and madness ; and so lead us, eventually,
to Him, who is both " the Author, and
the Finisher, of our Salvation."
For the more effectual establishment of
this point — respecting our natural Inabi
lity to save ourselves — it should be ob
served, that, instead of having any consti
tutional propensity, to seek, or to desire,
the blessings of Salvation, Ave are very
strangely, very irrationally, very ungrate
fully, disposed to neglect them ! we do
actually, determinately, and perseveringly
turn away our thoughts, our attention, our
minds, our hearts, from them, to pursuits,
possessions, and enjoyments, of an inex
pressibly lower, and, in some instances,
of the vilest, consideration — which we
should blush to own. We are disinclined, to
" seek first the kingdom of GOD, and his
3

The christian Salvation. 137
Righteousness :" Ave do not like, to " la
bour for the meat, that endureth unto
everlasting life :" we do not chuse, to " set
our affections on things above, and not on
things in the earth*." And, with all these
moral Aversions from our supreme Wisdom,
our true Excellence, and our chief Good,
shall we still be so blind, so absurd, so in
fatuated, as to imagine, that we can save
ourselves ? Surely, nothing but the most
pitiable ignorance, or, something worse,
can ever indulge so delusive a chimera.
No mathematical Axiom can be more in-
contestible, upon the principles of The
christian Faith, than this — that, Mankind
are not their own Saviours.
* This is no matter of speculative Theory, or sceptical
Philosophy; but, of universal, unexceptionable Experience :
and there never was a Person, who understood the nature
of genuine Christianity, or that really knew himself, who
would dispute it. But, Mankind do not know themselves,
for this sole reason — because, they will not study them
selves in the only undeceiving mirrour, " The Word of
Truth." Rom. vii. 9 — 14. Those, who do not prefer to
read themselves in the holy Scriptures, may consult a very
useful little treatise on Self-knowledge, by Mason.

138 The christian Salvation.
They are, therefore, " saved'*:" saved;
by some superior Agency, and Power.
They are saved by Him, Avho is the great
prominent figure in the Avhole of divine
Revelation; the spirit of all the ancient
Prophecies ; the substance of all the ex
ceeding great and precious Promises ; the
perfection of the Law; the glory of the
Gospel; The great Salvation of all
the ends of the earth; and, Avhom Ave
have been accustomed to denominate, in-
one comprehensive title,
The Messiah :
to whom, Ave must be indebted, by the
irreversible decree of Heaven, for all our
salvation. We must be saved by Him ;
because, " there is no Salvation in any
other -j-." — But, in what way? or,
* Ssa-fflB-^Ei/oi : not, by the active energy of any inherent
strength, but, by a passive submission to the Almighty
power of divine Grace. Ps. ex. 3. In what mode that
Grace operates, agreeably to our rational constitution, will
hereafter appear.
+ As this is confessedly a Topic of such general In
terest, and concerning which the ancient Prophets are said

The christian Salvation. 139
SECTION III.
In what sense are those, who are saved, saved
by Grace ?
In discussing these great questions,
which come not at all within the sphere of
to have enquired with the most anxious diligence, 1 Pet.
i. 10 — 12. it would have been, at least, very excusable,
had I expatiated upon it more at large. But, my aim is,
to epitomise, as much as possible, without omitting any
thing really material. Otherwise, I might have stated
this Salvation, 1. as devised in the everlasting Covenant
of Grace, or .Counsel of Peace ; 2. as revealed in the
sacred scriptures : 3. as exhibited in the mediatorial Per
son and Character of Christ : 4. as applied by the holy
Ghost : 5. as the only Source of true Felicity : 6. as a
matter of substantial and improving Excellence : and, 7.
as consummated in a future and eternal State. Let those,
who are habituated to these sublime Researches, pursue
it through all this diversity of representation. Their time
and labour will be amply rewarded — if they pursue it in
the pure word of God — unperplexed, and unobscured, by
any human Commentary. I urge this with the greater
earnestness, because, that ignorance of the divine Oracles,
which prevails among us, is, to those, who are capable of
being moved by it, inexpressibly afflictive.
It should however be acknowledged, that, from the
tremendous period of national Crisis, in which « The

140 The christian Salvation.
Science merely human, and in which the
greatest Genius, Avhen left to the opera
tion of his own unassisted powers, is upon a
level with the most illiterate child of po
verty, we have no recourse to the schools
of Reason, and Philosophy : because, we
wish not to be led astray by their fasci
nating and perilous illusions. We go di
rectly into the Sanctuary of divine illumi
nation : in which, by an entire submission
of our understanding to its unerring Light,
we are instructed, that, The Religion of
the Bible is altogether a Religion of
Grace ; and that, The Salvation of

Age of Reason" did irreparable mischief, the pious and
judicious Laity have not had the same cause of com
plaint — which, previous to that publication, had so long
existed — that, " From the Pulpit, Morality had been so
earnestly recommended, and Christianity but coolly re
garded ; much said of the Light of nature, and the Fit
ness of things ; but, little, of the great plan of Salvation —
of "Wisdom, Righteousness, Sanctification, or Redemp
tion — and those sublime sentiments of Grace and Virtue,
exhibited in the Gospel." Original Christianity seems to
be reviving, once more, in all its uncorrupt and lovely
Simplicity.

The christian Salvation. Hi
Man is, in every scriptural view of it, a
Salvation of Grace.
" Bv Grace ye are saved*."
The very moment you leave out this
most essential position of the christian Ve
rity, you may plead for virtue, and con-
* " All hast thou spoken as my thoughts are, all
" As my eternal Purpose hath decreed.
" Man shall not quite be lost; but, sav'd who will :
" Yet, not of Will'm him, but Grace in Me,
K Freely vouchsaf'd : once more I will renew
" His lapsed powers, though forfeit, and enthrall'd
" By Sin to foul exorbitant desires :
w Upheld by Me, yet once more he shall stand
" On even ground against his mortal Foe :
" By Me upheld — that he may know how frail
" His fall'n condition is ; and to Me owe
" All his Deliverance ; and to none but Me."
Milton.
Liberum arbitrium in malum per se solum valet — in
bonum, non nisi Gratia juvetur. Johan. vi. 44. Porro
gratiam, qua; necessaria est ad conversionem, Scripturae
statuunt esse geminam; unam excitantem, quae interna
est, et opus est Spiriti sancti : alteram adjuvantem, quae
sic extrinsecus agit, ut tamen interiora afficiat. Utram-
que gratiam dividunt in sufficientem et in efficacem :
quarum ilia dat posse — haec, velle et agere: ilia dat
vires credendi et se convertendi— haec, dat ipsum credere
et actu converti.

14S The christian Salvation.
tend for morals, Avith the most persuasive
tongue of Eloquence, — or, with all the im
posing solemnity of profound Erudition —
but, the vital spirit of Christianity is gone.
Grace, is its discriminative characteris-
tick : and, I am surprised, that this is not
both perceived, and enforced, by all our
public Teachers, Avith the utmost empha
sis, and energy ; since, to those, Avho study
the pure Avord of God, it must, I should
apprehend, appear to be the strongest out
line in the apostolic ministry. St. Paul
is full of it.
Should it be said — as there can be no
real knoAvledge Avithout clear ideas, and
distinct perceptions — •" but, what do Ave
mean by Grace?" — In the present in
stance, and to preserve the harmony of
truth, it must be understood to signify
tli,e free, spontaneous, and sovereign Fa
vour of " The God of all Grace, Mercy,
and Peace" — totally and forever irre
spective of all terms, conditions, or per
formances, on the part of those, Avho are

The christian Salvation. 143
-the Objects of it. To define it in any
other sense, Avould be, to contradict that
first and unchanging principle of the sa
cred Oracles, Ave are now proving : and,
terrible Avill be the fate of those, who are
attempting to disguise, or to " frustrate,
the Grace of God." For, Avhat is it, but
most profanely to oppose his chief Design,
and ultimate End, in the Redemption of
the world by Jesus Christ* !
* The most celebrated and ardent Preacher of this
Doctrine, in the apostolical College, well aware of that
Vanity, that haughty Self-confidence, which are so apt to
swell the hearts of Men, does not think it sufficient
barely to mention our obligations to the divine Goodness —
but, again and again insists upon it, as a matter of the
highest importance to be known and believed ; and, there
fore, he forces it, as it were, upon our consideration : he
seems to have resolved, not to be misunderstood, and that
nothing should be wanting, on his part, to convince us,
that we are indebted entirely and alone to the free, unme
rited Favour of God, in pardoning the sins of men,
and admitting them to a state of reconciliatioa with Him
self, for the sake, and on account of the Mediation, of
Jesus Christ : and that, not only without any respect of,
but, on the contrary, in direct opposition to, the good
works, of which they might otherwise boast. What else
could he mean, by stating this distinction with so much
accuracy, and particularity, in Rom. xi. 5, 6?— —After

144 The christian Salvation.
But, that nothing may be left ambigu
ous, equivocal, or, obscure, on such a
point, let us discuss it a little more in de
tail: let us ask, to Avhat must we ascribe
the original contrivance, scheme, or plan,
of Salvation ? And, Ave must be equally
destitute of Reason, and Humility, to
ascribe it to any thing, but the divine
Grace. The method of Salvation, devised, and
determined upon, in the Council of the
Trinity, would have remained an eternal
secret to us, had it not been revealed. To
what then shall Ave attribute that superna-

this, produce me, if you can, a Character more profane,
and blasphemous, than the Person, who shall openly and
calmly declare, that, the Salvation of Man is not wholly of
divine Grace. For, what is the most precise idea of
Blasphemy, but, to dishonour the Name, the Perfections, or
the Truth, of God ? Dicitur @Mo-q>v\imv, qui nomen
Jehovae transfigit ; qui, quod Dei est, sibi arrogat ; qui
Dehonorem minuit. Grotius, et Scultetus. Such, in its
utmost extent, is the complicated infamy of the charac
ter, which shall presume to say, that we are not saved by
Grace !

The christian Salvation. V4-5
tural Revelation, which has manifested to
us this great secret of the everlasting Co
venant ? Are, we so lost to aU the feelings
of modesty, and gratitude, as to attribute
it to any thing but the gratuitous Favour
of the most High ?
Supposing too, that we ourselves have
not only heard and read of this Salvation,
but, that Ave have felt the virtue and
power of it, upon our minds and hearts;
that we are personally and experimentally
acquainted Avith its nature and worth ; is
it possible, that we should ever forget our
ineffable obligations to the divine Grace ?
It is impossible. It is impossible, 1 repeat
it, but that, if we have been translated
from a State of depravity, guilt, and
wrath, into a State of regeneracy, pardon,
and peace, we should be ever ready to say,
with a sensibility of soul, which no lan
guage can adequately describe,
" By The Grace of God, I am, what
I am *."
* How very rarely can we meet with public Teachers
ef our Religion, who breathe the modest and lowly

146 The christian Salvation.
Never, therefore, let it be imagined —
for, it is a vain imagination — that we can
Spirit of this eminent Apostle ! And, how is this to
be accounted for, but that, while they profess to instruct
us in the true nature and genius of Christianity, they
have no real impression of its Truth upon their own
Minds, and Hearts. For, did they indeed believe, that,
" by their innate Depravity, the Glory of man is defaced—
his Understanding is darkened — his Will is corrupted —
his moral Strength is wasted— his Affections are per
verted — and, that he is reduced to a state of deplorable
Misery, out of which he has no power to extricate him
self, or of procuring happiness; did they indeed believe
this, is there a moment, in which they would fail to ce
lebrate the divine Grace ?" — There can be no evangelical
Humility, or Self-abasement, where this is not, of all
possible themes, the most delightful. I adore it myself,
as the first original Spring — as the perpetual Source — as
the final Confummation — of the christian Redemption:
and, I place every idea, that has a tendency only, to
exalt a sinful creature upon the footing of his conditional
worthiness, and recommendatory qualifications, in the
same class with any the most daring Insult of the Perfec
tions and Government of God : inasmuch as it eclipses the
most sublime display of his Mercy, Love, and Truth, and
the richest complication of all his gratuitous Favours to
the children of men. It is therefore no trivial Offence ;
but, includes in it an Enormity of guilt, baseness, and in
gratitude ; and, not seldom, under the pretence of peculiar
attachment to virtue, and morals ! which only serves to
aggravate the Evil— by exalting human Excellence above
the glory of divine Grace.

The christian Salvation. 147
have a right understanding ofthe christian
System, unless Ave most cordially embrace
this doctrine, " By Grace ye are saved*."
Whether this Happr&ta, this Liberias loquendi, this un
daunted Freedom, of delivering my Sentiments, be a Zeal
without knowledge, or discretion, let the Scriptures de
termine. * We humbly conceive this to be the only proper
view, and meaning, of the following scriptural phrase,
" The Gospel of our Salvation:" and, from which, the
Galatians were departing, when the Apostle addressed
them with so much ardour, solemnity, and decision, in
Gal. i. 6 — 9. Assertions, Jike these, are not accommo
dated, it is true, to the reasoning Pride, the vain Philo
sophy, the false Candour, or the conceited Virtue, of
sober Dreamers about religion, and morals : but, that
they claim our serious attention, will not be disputed by
those, who make a proper" use of their reflecting Powers —
after having read what almost immediately follows, in
verses 10, II.
The most plausible pretext, that has ever been offered,
for the total rejection of this statement of the doctrine
of Grace, or for the partial concealment of.it, is, its
liableness to perversion, and abuse. How much is it to
be lamented that such Characters pf delicacy, and cau
tion, .bad not been consulted, when the Plan pf Salva
tion was jdcawn, and the Revelation of it was made!
How would th.ey have improved the former, and have
Ir-2

148 The christian Salvation.
Whatever opinions may be advanced,
to the rejection of this primary maxim of
corrected the latter ! How much better would they have
provided for the security of the divine Holiness, and the
interests of Piety, than infinite Wisdom has done ! Who
can deplore enough, that they were not admitted to those
counsels of Heaven, in which Arch-angels had no share !
To the argument, so often, and so ignorantly repeated,
against the truth or excellence of a doctrine from the
abuse, or perversion, of it, why should it be necessary to
be for ever noting, that, Reason is abused; so are Ta
lents of the highest order ; so is Learning ; so is Wealth ;
so is every thing, that is valuable, in the whole Creation
of God. Would you therefore blot it out ? — " The
brightest manifestations of the divine Glory have been
made occasions of dishonouring him. The ancient Hea
thens took occasion from the visible grandeur, beauty,
and usefulness of the sun, moon, and stars, to worship
them, instead of their great Original." Ought they
therefore to be extinguished ?
" In considering the actions and determinations of God,
should we not distinguish between two very different sorts
of consequences, that may follow upon them ? ist,
Their true and proper effects — for which they are de
signed, and which they have a native tendency to pro
duce : and 2dly, those indirect consequences, which may
follow on them, not through any tendency in the things
themselves to these evil consequences, but, through the
perverse dispositions of others. Unless we adhere to
• this, - we may plead for laying aside the use of all- the

The christian Salvat'mi. 1 49
all tru'e-Rfeligion— or, in which this is not
the ¦ most striking feature— hoAvever spe
cious' i they ; may seem, and though they
come recommended to us by Authority,
Learning, and Eloquence, they, must,
without any respect to persons,, or charac-
powers and faculties of human nature. As all' moral evil
consists in the abuse of some good natural powers, or
in some inward depravity, which tends to such abuse,
it is a common, and no less just, observation^ that the
abuse or corruption of the best things is the worst. Cor-
ruptio optimi pessima. If the rectitude of our i affections,
the due exercise of them, and of all. the active.poWers of
the soul in subserviency to them, were not of the highest
importance, the abuse of those things would neither be so
odious, nor so hurtful, as it is."
Much more might be easily added to the same convinc
ing purport ; but, is not this quite enough, to confound
the nonsense and absurdity of those, who argue against
the truth or the goodness of a thing, from the abuse of
it ? if indeed they mean to make a right use of their own
Reason, and Understanding : which, it may be found, is
not always the case. But, so long as Mankind continue
to shut their eyes against the light of good Sense, and
sound Logic, it is as benevolent, as it is magnanimous, to
expose their folly — not to apply any harsher term. Prov.
xxvi. 5. Mn vuv an/Aix 9euv, Sew (Tecw^evcj.
L 3

150 The Christian Solvation.
ters, be abjured, detested, and abhorred :
neither shall I hesitate to affirm, that they
will be renounced, with a holy indigna
tion, by all, who have any becoming re
gard for
" The Truth as it is in Jesus/'
" Learning itself, receiv'd into a Mind
" By nature weak, or viciously inclin'd,
" Serves but to lead Philosophers astray,
'* Where Children would with ease discern the way.
" And of all Arts sagacious Dupes invent,
" To cheat themselves, and gain the world's assent,
** The worst is, Scripture warp'd from its intent."

ASSERTION 2.
Salvation is through Faith.

Tiv w/«v wen; ts ©£« pn/W pqw ;
Eo-S^iv.Es"iv h motov tottO} ;
Ef EW«T£, Kai 0£«T£.

" Oh how unlike the complex works of Man,
" Heaven's easy, artless, unincumber'd Plan !
" No meretricious Graces to beguile —
" No clust'ring Ornaments to clog the pile—
" From ostentation, as from weakness, free,
" It stands, like the cserulean Arch we see,
" Majestic in its own Simplicity.
" Inscrib'd above the portal, from afar
" Conspicuous as the brightness of a Star—
" Legible only by the light they give —
" S tand the soul-quick'ning words— B elie V e, and LI vs. *"
The great Theme, upon which our
intellectual powers are now employed, is
a matter of the highest consideration to
our purity, peace, and perfection, as Be
ings created for an eternal state, if it be
* £1 At04 aSven; (pewis,
A|«(pi erot alojUEVOf .
I, 4

152 The importance of Faith.
viewed as of secondary importance, either
it is not understood^ or, it is treated with
neglect and contempt. . We may affect
the interests of Morality, and we may
plead the cause of Virtue*; but, there
can, in fact, be neither the one, nor the
other, without it. There may be the
name, and the profession ; but, there can
not be the substantial -Thing, upon the
principles of divine Revelation.
In the discussion of this immortal
Theme, it has been made appear— not in
a style of declamation, or superficial essay,
* Notwithstanding the numerous disquisitions upon
these interesting subjects — to which the writer has been in
a long arid constant habit of paying the closest attention-
he may confidently affirm, they are most of them funda
mentally defective — in not contending, that, there can be
no christian Morality, or Virtue, but upon Principles^
and Motives, .purely christian : of which, both ancient
and modern Philosophy appears to be equally ignorant.
Not but what Morality, upon any principles, h6wever
selfish, and worthless, is a great political good— and, as
such, should be encouraged. A nation of Immoralists
would constitute a second kind of Hell.

The importance of Faith. 153
Avhich proves nothing; but, of reasoning,
and argument — that,
The whole human Race, as virtually
represented in their original Progenitor,
are, by nature, and Avith respect to the
Favour, the Image, and the Glory of God,
in a lost condition*: that,
Mankind are not their OAvn Saviours ;
they cannot save Themselves ; they have
no natural ability, no moral sufficiency,
for this vast undertaking ; they must, there
fore, be indebted to some superior agency
for their Salvation : and that,
'.¦«."¦ 1" . L'i.-
* A person must excel in the most subtle art of tor
turing truth from its plain and obvious meaning, who can
extract any other interpretation from Rom. v. lZ — .'19. I
would ask any man of an honest mind, and a sdund un
derstanding, whether this passage does not obviously
import, and clearly assert, that the whole human Race are
involved in the Sin, Guilt, and Candemnation, of the first
Disobedience. An ingenubus' -Irifidel, 'would, V think,
very readily admit, that this is the unsophisticated' Sense
of the words, however he might deny the truth of the
doctrine. It may indeed be questioned, whether such a
character as an ingenuous Infidel can exist.

154 The importance of Faith.
If ever we be saved, we must be saved
entirely by Grace; that is, by the free,
unmerited, and sovereign Goodness of
** The God of our Salvation." It must be
wholly an Act of Grace *.
* These great leading Theses of Christianity are not
seen, or acknowledged, because, they are neither regarded,
nor studied, by the generality of people of any class.
The most intelligent in all other branches of Literature
are frequently the most ignorant in these matters. " To
study a thousand vain and unprofitable things, and never
to learn how to be saved : to load the memory with a
great multitude of heathen names and the history of pro
fane and impious Characters, while we. are totally igno
rant of that of Jesus Christ: to dispute about some cri
tical trifle, and not to attend to God himself in the affairs
of eternity : to strive incessantly about the letter of the
Law,, and not to be at all solicitous about the spirit of it :
this is almost an exact description of the employment, in
which, innumerable persons spend their life, who are
called " the learned men, and the wits, of the Age !" — Is
not a remark, which was uttered some centuries ago, too
well adapted to our own times ? Surgun t indacti, et rapiunt
ccelum. The contemptible affectation of uncommon Learning,,
uncommon Ideas, uncommon Systems, and uncommon
Language, lest we should be thought to judge, or to speak,
according to the principles and style of common sense,
has done infinite injury to the cause of Truth, Science,
Philosophy, Religion, and Virtue : not only in respect of
i few conceited Individuals j but, to the public Mind.

The importance of Faith. 15&
After having demonstrated, as we hope—
for, demonstration is our plan — these fun
damental positions of the christianVerity—
Ave proceed to the establishment of our
next Assertion : for the confirmation of
which, we mean to explain the peculiar
Nature Of that Faith, through which we
are saved, and its Instrumentality in our
Salvation. What then is,

SECTION IV.
Tlie peculiar Nature of the Faith, through
which we are saved ?
Most of the controversies, by which the
minds of men have been agitated, and
perplexed, with respect to the doctrine of
Salvation by Faith, have originated, either
in a Avant of clear ideas in the use of the
terms, or, from not understanding the true
scriptural nature of Salvation, and Faith.
Whenever these are properly comprehend
ed, the dispute will terminate : a consum-

156 The importance of Faith.
mation most devoutly to be Avished ; " that
we < may all speak the same thing, and be
perfectly joined together in the same mind,
and in the same judgment •*."
*.'Is it not greatly to be lamented, that any persons, pro
fessing either goodness of heart, or benevolence of mind,-
should argue, that this Unanimity is impracticable, and Uto
pian ? What ! when' there is only one Lord, one Faith, one
Bible, and one Hope ? , What'!: when the very thing is so
strongly, and so repeatedly urged upon us, in the sacred
Code ? What ! when Truth, as such, must be in harmony
with itself — and when nothing would tend so much to
confound both the sceptical and infidel' Opposers of Chris
tianity? — Can any thing be more gratifying to them,
than the perpetual controversies, and collisions, which
subsist between the avovved Followersof one and the same
divine Teacher ; unless it be, the most' unamiable bitter
ness, with which those controversies are usually con
ducted ? Immortal honour would certainly be due to
that Character, which could devise a method of putting a
final close, to these, polemical disputes. Few Politicians
would deserve a Monume.ntum are perennius half so much.
I would cherish the possibility of the thing, in the hope,
that some exalted Mind would make the Attempt. Might
it not be h. proper Thesis for the Teylerian prize^essaysJ i
or, , for a series of Lectures from the Bamptonian School \\
Surely we have some pious and learned Theologists
among us, who might be ably and happily employed in so
noble a service. The very Effort would be its own re
ward 'j and the subject, if I mistake not, rather, new.-

The importance of Faith. P15.7
A" moment's reflection will be sufficient
to convince an ingenuous Enquirer, that <
nothing can be true, Avhich contradicts it
self. If, therefore, it -be .true, that Salva
tion is by Grace, it is mathematically cer
tain, that any definition, or, account, of
Faith, which opposes this invariable maxim,
must be false, and to be rejected with
virtuous abhorrence — as derogatory to the
Glory of the divine Grace. For, Ave are
assured, upon apostolical testimony, that,
" Salvation is of Faith, that it might be
by Grace." Nothing therefore must be
inculcated, or interwoven, in the constitu
tion of Faith, as the Instrument of our
Salvation, which can have the smallest
tendency to eclipse the splendour of that
Grace, which is to blaze forth in the whole
scheme of our Redemption, and in every
distinct branch of it.

This however is no task for any secondary kind of Being :
it will require the first Mind, and Talents of the first
order.

158 The importance of Faith.
As I mean not to move at all out of the
circle of the inspired Records, in what I
now advance, I observe, that, in those
sacred pages, The Faith, by which we are
saved, is stated to be
A Principle of the Heart.
" For, Avith the Heart man believeth unto
righteousness, and with the mouth con-
fession is made unto salvation*." I
* How often have we been told, and with the most cor
rect propriety, Qui bene distinguit, bene docet. This indeed
is the very essence pf sound Logic ; and, the most effectual
method, that can be1 taken, to confound both a Sophist, and
a mere Declaimer. I deem it right then, to observe a clear
distinction between the Reason of Faith — the Philosophy of
Faith — and, the Grace of Faith : because, I have known
many living instances of modest, humble, and pious Chris
tians, who have actually possessed the last, whose minds
would be extremely harassed, were you to addrefs them
upon the philosophical rationality of Faith. Their Faith is
nevertheless the highest Reason, because, it consists in
" the belief of the Truth." 2Thess. ii. 13, 14. Fides, hie
notat assensum Veritati alicui praebitum, nen propter rei
evidentiam, sed propter testimonium Dei; qui quum
suprema Veritas sit, eo ipso est avTo7Ttro;. John iii. 33. . .
1 John v. 9, 10.
" The Light they walk by, kindled from above,
" Shews them the shortest way to Life, and Love :
3

The importance of Fait k. 159
.should therefore judge it proper, and safe,
to express myself upon this point, as fol-
Ioavs. The Faith, by which we are saved, is
that gracious Principle — -or, if you prefer
the phrase, as more fashionable, though
unquestionably less evangelical, that chris
tian Virtue — by Avhich we not only em
brace all " The Scripture, Avhich has been
given by the Inspiration of God," but,
more especially, that part of it, which re-
u They, strangers to the controversial field,
" Where Deists always foil'd, yet scorn to yield,
" And never check'd by what impedes the wise,
" Believe — rush forward — and, obtain the Prize."
And yet, Christiana fides non est stupentis anirni caaca
obstinatio; sed convictio rationalis, per lucem divinae Re-
velationis; qua animus undique illustratur. We have
never read in the book of Revelation, that the grace of
" Faith cometh" by reasoning, or philosophizing— but,
" by hearing : and hearing, by the word of God." Have
the goodness to turn to Rom. x. 8 — 17. 1 Cor. i. 17 — 21.
Optima igitur est Confessio Anglicana 1645 ; Fidei
praecipui actus sunt, acceptare et recipere Christum, et
in eo solo acquiescere ad justificationem, sanctificationem,
et vitam aeternam, virtute fcederis Gratia.

160 The importance of Faith.
veals to us the divine Plan of Salvation,
or, God's determined Method of saving
lost mankind.

With respect to the most discriminative
peculiarity of this Faith, it may be thus
represented. It is a gracious principle, of
Refuge ; by Avhich, we betake ourselves to
the proper Object of salvation. It is a
gracious principle, of Trust; by which,
we confide in Him. It is a gracious prin
ciple, of Dependence; by which, Ave con
tinually rely upon Him. It is a gracious
principle, of Affection ; by which, Ave
are said to " cleave to Him with sted-
fastness and full purpose of Heart." And,
it is a gracious principle of Joy ; by Avhich,
Ave triumph in Him, as " the Author and
the Finisher, both of Faith and of Salva
tion." As it is written, " God forbid, that
I should glory, * save in the Cross of our
Lord Jesus Christ ! "
* To my philosophical perceptions this single term,
glory, thus applied, necessarily includes in it all the pre-

The importance of Faith. 1S1
Observe the vein of Scripture, when
speaking on this subject ; and a very little
becoming attention will serve to convince
you, that all the leading Faculties, and
Passions, of the human Soul, are involved,
as it were, in this evangelical Grace, and
actuated by it, when once it is implanted
in the Heart. And, that you may per
ceive hoAV intimately it is connected with
our first Assertion, [Salvation is by Grace,}
ceding ideas. I glory in this Object, and in the great
Work of Redemption consummated by Him, who bowed
his sacred head upon The Cross, because, I fly to it — t
trust in it-^-I depend upon it — and I cleave to it with.
delightful Adherence — for my entire Salvation. The
Authority for so high a degree of cordial Exultation must
be sought for in the inspired Oracles.
" Hear the just Law, the judgment of the Skies !
" He, that hates Truth, shall be the Dupe of lies.
u And he, that will be cheated to the last,
<c Delusions, strong as hell, shall hold him fast.
" But, if the wand'rer his mistake discern —
<{ Judge his own ways, and sigh for a return — ¦
€t Bewilder'd once, must he bewail his loss
" For ever and for ever ? No— The Cross :
" There, arid there only, though the Deist rave,
" There, and there only, is, the Pow'r to save."
C0W?ER.-
M

] 6 2 The importance of Faith .
I need only annex these feAv remarks :
Avhich, for the greater simplicity, shall be
offered in a Avay of Question, and AnsAver.
What is that, Avhich Faith principally
eyes, as to the great concern of Salvation,
in the person of the Father ? It is the Grace
of God, as the eternal Fountain, Source,
and Original, of that Salvation. — What,
in the person of the Son? It is, " the
Grace of our Lord Jesus Christ — av!io,
though he was rich, yet for our sakes
became poor ; that we, through his po
verty, might be rich ;" rich, in " Wisdom,
in Righteousness, in Sanctihcation, in
Redemption :" for, " it hath pleased the
Father, that in Him should all Fullness
dAvell : that, according as it is Avritten, he
that glorieth, let him glory in the Lord."
WThat is it, again, upon Avhich the eye
of Faith is principally fixed, in the person
of the eternal Spirit, Avhich proceedeth
from the Father, and the Son — and Avith
out whose secret, efficacious Influence, Ave

The importance of Faith. i63
must be for ever " alienated from the life
of God ?" — It is, upori the Grace of the
holy Ghost.
Enough, then, I presume, has been sub
mitted, to sheAv those, Avho, laying aside
every corrupt and wilful prepossession, are
disposed to learn what is the scriptural
nature, and most distinguishing peculia
rity, of that Faith, which whosoever hath
shall infallibly be saved ; and, destitute of
which, there can be no deliverance from
the wrath to come *.
* Let the nature and genius of this Faith be fully un
derstood, as it is every where delineated in the inspired
pages, and it will be seen, that it may be possessed by
those, who have never read any learned Essays, either
upon the external and internal Evidences of the christian
Religion, or, upon what has been called, its Reasona
bleness. Upon this conviction the great. Pascal was led to say,
" Never think it strange, that illiterate persons should
believe without reasoning. God inspires them with the
love of justice, and with the hatred of themselves. 'Tis
he, that inclines their Hearts to believe. No man ever.
believes with a true and saving Faith, unless God inclines
his heart: and no man, when God inclines his heart, can
M 2

164 The importance of Faith.
In this fastidious Age of reason, philoso-
phism, levity, and excessive refinement, it
may be thought a superfluous tautology ;
but, Truth and Salvation are not to be sa
crificed either to the philosophical niceties,
the classic elegance, or the learned follies,
of this Avorld, when they erect their impi-
refrain from thus believing. Inclina cor meum, Deus, in
testimonia tua.
" That some men believe, without having examined the
proofs of Religion, is, because they enjoy a Temper, a
Frame of mind, altogether pious; and because, what
they hear affirmed by our Religion is agreeable to that
Temper. Those, whom we see commencing real Chris
tians, -without the knowledge of prophecies, or the like
evidences, do yet judge of their Religion, no less than the
Masters of that knowledge. They judge of it, by ihe
Heart — as others judge, by the Understanding. God in
clines their heart to Faith : and his Grace is the most
effectual conviction."
I certainly should not have ventured to introduce so
unphilosophical a sentiment in this place, but that I flatter
myself the name of Pascal will be sufficient to shield me
from the ridicule,insult, and contempt, of the most aban
doned Infidelity, as well as from the scoffs of reasoning
Pride : and, between these, where Truth is the object of
attack, the line of partition is scarcely discernible. The
Pharisees were, of the two parties, more inimical to the
Son of God than the Sadducees !

The importance of Faith. 105
ous crest in opposition to "The Oracles
of God." I shall repel their insolence
with the disdain, they provoke, and go
forward with my design to impress, Avhat
I conceive to be,
SECTION V.
The real Instrumentality of Faith in our Salvation.
For, though much has been already
adduced, Avhich has indirectly elucidated
this interesting matter, there is, in some,
Such a slOAvness in comprehending, and,
in others, such a rooted, not to say, un
conquerable aversion from the imperious
dictates of heavenly Wisdom, that, both
repetition, and detail, are, in many cases,
absolutely requisite, to convey the most
important instruction*,
• The writer has had great opportunities of remarking
this, among almost every rank and description of persons :-
among whom, he has met with the most astonishing
proofs, that, whatever literary advantages we may enjoy,
so long as we are destitute ofthe special Grace of heaven,
it must still be said, i Cor. ii. 14. An&$o7co<; tyvyptot oppo-
flitur regenerate He has heard men of superior talents,.
V. 3

ifl6 . The importance of Faith.
I mean not, however, to go into a te
dious exposure of all the various mistakes,
delusions, and errors, which have been
entertained by those, who, instead of ad
hering to the purity of christian Doctrine
Avith an humble spirit, have " rejected the
Counsel of God against themselves." If I
cannot dissipate the clouds of darkness, by
the simple light of divine Truth, I forbear
to adopt any other method. This is my
Aim, The Issue, I must submit to " the
leather of lights, and the God of the spirits
of all flesh,"
Disgusted, as I have long and often
been, Avith every manner of expression,
which can at all obscure the brightness of
divine Grace in the Salvation of Man, and
which is so horribly frequent in our day,
I here introduce my most solemn protest

and of extensive knowledge, in other respects, betray the
grossest deficiency of information on sacred topics ! he
has heard them, under the profession of Christianity, tali?
absolute nonsense, as well as egregious error !

The importance of Faith. 167
against the impious and sacrilegious use
of Terms, Conditions, and Recommenda
tions, as antecedent Requisites to our be
ing personally interested in the Salvation,
Avhich is in Christ Jesus*. In the direct
* Should the Reader be seized with any sudden and
pious alarm, at such a declaration, as if it were prejudicial
to practical Religion, let him exercise that candour, and
patience, which are no contemptible branches of it, till he
is acquainted with the writer's complete System — and then,
it is presumed, his alarm will totally subside. " Judge
nothing before the time." We recommend it to minute
Philosophers, not to nibble at distinct parts ; but, gene
rously to take in the grand whole of Christianity.
It may indeed be said, " But how are we to express that
Repentance, Faith, and new Obedience, which all agree
are necessary to form the christian Character ?"— To pre
serve the harmony of Truth, with respect to th.e divine
Grace, I would call them, in the pure language of sacred
Writ, " the Things which accompany Salvation ;" its
Concomitants, its Adjuncts, some of its constituent parts.
Thus, Repentance is that part, or adjunct, of Salvation,
which relates to our penitential views of Sin; Faith, that
part, or adjunct, which relates to our entire, unceasing
Confidence in the Redeemer; and new Obedience, that,
which pertains to the universal tenor of our Conduct.
They are all however equally the Gifts, and Blessings,
of divine Grace and Mercy. Acti, agimus. They are not
the Preliminaries, but, the Consequences, of this Grace
and Mercy. M 4

1 68 The importance of Faith.
view of my awful responsibility to the
Judge of quick and dead, I feel it incumr
bent on me to affirm, that such language
is unscriptural, antichristian, and abomina
ble, from whatever quarter it may come:
and, by those, who have thoroughly di
gested the contents of St. Paul's epistle to
the Galatian churches, it must be held in
inexpressible detestation*.
To discountenance every idea of the
kind, The Scriptures will justify me, I am
persuaded, in asserting, that, in the great
business of our Salvation, Faith is nothing
more than an humble Recipient of its
countless and invaluable blessings : of
* Their pious Zeal for the Cause of God, and the Pu
rity of his Truth, will assail such corrupting phraseology,
as indignantly, as this Apostle did the Perverters of the
Gospel. Gal. i. 6  g. . . iii. I— — 29. What sort
of treatment would such a public Teacher meet with in our
day ? Who would not either pity, or condemn, such doc
trine ? But, 2 John. 9, 10,11. Our business is with
Truth, not with Men. They are fallible ; this is divine,
immutable, eternal. Far be it from us, to make any sa
crifice of the divine Verity to those, who mean well in
opposing it! Acts xxvi. 9, 10^ n.

The importance of Faith. J 69
which, Jesus Christ himself is the com- '
plete All *.
* Fides i|Ia cui Salutem addicit Deus, ea est fiducia in
Christum crucifixum Servatorem meum, qua totum recipia
Christum, exclusis omnibus rivalibus, ad Justificationem,
Sanctificationem, et Gloriam : recumbens in ipsius merita,
plenitudinem, potentiam, et curam, ad illud omne sua via
perficiendum, quod ipse promisit, et quo ego indigeQ. —
Atque haec genuina Ecclesiae reformats sententia est.
It is not difficult, I presume, to conceive how such a
Faith may be wrought in the human Mind without the
advantages of a liberal education, or any considerable
powers of reasoning. It has been stated already, that,
Non tarn ratiocinationum subtilitate, quam divinae il-
lustrationis valentia plerumque fides gignitur. Multa
enim quotidie occurrunt exempla fidelium, quorum fides
afFectuosissima,,et consolationis ac sanctificationis feracis-
sima est ; quae tamen nee originis suae modum, riec fir-
mitatis suae rationes, argumentando probare, nedum adT
versus cavillantium calumnias tueri valeat. Verum in
istis hominibus agnoscendus est lucis divinae fulgor, qui,
veritates illas quibus assentiuntur undique circumspkn-
dens, mentem in earum meditatione insigniter figit : licet
facultatem eas ex principiis suis educendi, et cum seque-
lis suis deducendi, non ita largiatur.
The sufficiency of the Scriptures alone to produce, in-
Strumentally, all that Faith, which is essentially neces
sary to Salvation, is most dearly attested by Jesus Christ
himself, in Luke xvi. 31. Let this encourage people to
consult the Scriptures for themselves, and not to give
10

170 The importance of Faith,
In the exhibition of this most illustrious
and Avonderful Gift of the divine Mercy to
the children of men, " all spiritual bless
ings in heavenly things" are proposed to
our Acceptance. The Bible reveals them.
The preached Gospel proclaims them.
Both of them announce to us, in the name
and on the authority of the most High,
The Pardon of Sin —
Justification unto Life —
Peace with God —
Adoption into his Family—
The Renovation of the holy Ghost —
Joy unspeakable —
A Hope, full of Immortality-
Glory everlasting —

implicit credit to every public Teacher, who may, perad-
venture, need teaching himself. John iii. 10. « One,
who trusts to a false Guide, is in greater danger of being
led astray, than he who trusts his own eyes, though he
should be indifferently acquainted with the road." 
There is apostolical authority for saying to the meanest
capacity, that can comprehend what is here advanced,
" Judge ye what I say." It requires not a profound In..
tellsct, but an honest Mind,

The importance of Faith. 1 7 1
through the Sacrifice, Mediation, Right
eousness, and Intercession, of the Re
deemer of the Avorld. Col. ii. 3, 4, 8 — 10.
Such, in a very compendious catalogue,
are the blessings, which constitute our
Salvation, for both worlds ; and which,
the christian Religion has set before us, in
the Person, the Character, and the Offi
ces, of The Messiah.
AVhat then is the special province, use,
and operation, of Faith, Avith respect to all
these inestimable blessings, of Grace, and
of Glory ? — Cordially to receive them — as
they are freely proposed — and, nothing
f. more. Only to Avait upon God, in the
way, which he hath sovereignly appointed,
that we may come into the actual posses
sion, and, at last, into the eternal enjoy
ment, of them, through " the Redemp
tion which is in Christ Jesus."

172 The importance of Faith.
To confirm, Avhat has been noAV stated,
by the unerring testimony of sacred writ,
instead of reciting the passages, at large, I
shall only refer to such, as may be di
gested at leisure.
Romans 3. 19  16.
4, 14 — 16; 33—25,
5. 1—  21,
10. 1  13.
Galatians 2. 15  21.
3. 1  29.
Philippians 3. 3  9*.
* The writer avows, that he has two powerful reasons,
for not inserting those passages at length, i. Because, he
wishes to excite in his Readers the habit of consulting the
Scriptures for themselves : and, 2. Because, he is afraid,
that the work would extend beyond the limits he has
prescribed to himself. His great object is, to render it
as concise, as perspicuous, and as comprehensive, as he
possibly can ; without any omission, that can justly be
censured as a defect. His original intention will not be
answered, if every thing be not found in this Temple,
which is sufficient to render those, who look into it,
vcaeaxv.7[mTi accurate introspiciunt, " wise unto Salvation."
He aims not to be ingenious, or elegant : but, he has some
ambition, to be useful,

The importance of Faith. 17s
It would be to insult the understanding,
and heart, of any ingenuous Searcher into
these scriptures, to suspect, that, after au
thorities so explicit, and so full, he could
still deny that the Salvation of man is en
tirely of Grace, through Faith, as the
instrumental Cause, or Mean*
Let this then serve to teach us, why
the grace of Faith is placed by the apostle
Peter at the head of all the Graces ; and,
why he has celebrated the " Preciousness"
of this virtue, above every other *. What
* The preciousness of Faith, is a phraseology, which
must sound very uncouth to the fastidious ear of our mo
dern Literati, in every department of Science. Indeed,
the Doctrines of Faith and Salvation are entirely out of
their meridian. " The Carelessness they betray," said a
great and benevolent Mind, " in an affair, where their
person, their interest, their whole eternity is embarked,
rather provokes my resentment, than engages my pity.
Nay, it strikes me with amazement: 'tis a monster to my
apprehension. I speak not this, as transported with the
pious zeal of a spiritual and rapturous devotion. On the
contrary, I affirm, that, the Love of ourselves, the inte
rest of mankind, and the most simple and artless. Reason,
dp naturally inspire us with these sentiments ; and that,
to see thus far, is not to exceed the sphere of unrefined,
uneducated man."  Pascal

j 74 The importance of Faith.
indeed can be so precious to those, Avho
knoAV how to make a just estimate of
things ! What can be so precious, as the
Instrument, by Avhich, the immortal soul
is beautified, enriched, and felicitated,
with all the blessings of Salvation ; by
which, it becomes interested in the atoning
Sacrifice, the perfect Righteousness, the
everliving Intercession, and the unima
ginable Glories, of our great Redeemer !
What folly, to suppose, that the whole
earth can make us any adequate amends
, To us, who belong to that class of Weaklings, which
think there is no real dignity in human nature, nor in any
character, but what it derives from irue Religion, it is a
matter of much lamentation, that it is so rarely blended
with the pursuits of human Literature. Many, who are
proud of being thought, and known, to cultivate a taste
for the latter, and to excel in such attainments, would blush
to be reported of as pious, and devout. They have too
much mental refinement to declare themselves Infidels ;
but, they have no objection to give this indirect sanction to
Infidelity. ' Will it be reprobated, as illiberal, should we
doubt whether such persons have either Grace, Faith, or
Virtue? Whenever they have a moment to spare, from
the study of the belles Lettres, and thefne Arts, it may not
be mispent, if they will peep into Mark viii. 34  38.

The importance of Faith. 175
for the want of a Treasure, so precious,
as this !
Such is the prodigious importance of
this Grace, in the history of true Religion,
that, the whole life of a Christian is de
nominated from it, a Life of Faith : for, it
is repeatedly asserted, " Noav the Just
shall live by Faith."
As to the Blindness of those, who do
not discover the moral excellency of this
Faith, by which we are saved, it is almost
too wilful to be compassionated. For, are
they so shockingly ignorant, as not to
have read, that, it " worketh by Love ?"
that, it " purifieth the Heart ?" that, it
" giveth the victory over this present evil
World ?" and that, it sanctifieth the per
son, who is possessed of this vital Princi
ple of all christian piety, and morals, in
spirit, in soul, and in body*? Is it possi-
* He must be a Novice indeed in the holy Scriptures,
who knows not, that I might shew, at large, -what can

176 The importance of Faith.
ble, they can call themselves the Disciples
ofthe Son of God, and not have discovered
the great things, which Faith can both do
and suffer, from what is recorded of the
Worthies, and Heroes, whose illustrious
example is set before us, in the eleventh
chapter of the epistle to the Hebrews * ?

only he hinted, for his improvement, that, it is the peculiar
property and province of the Faith, here celebrated, to
clothe the subject of it with unfeigned Humility — to yield
the highest possible Honour to the Redeemer, in his media
torial Character, and Undertaking — and to exalt the Ho
liness, the Justice, the Wisdom, the Veracity, the Mercy<
and the Grace, of God, more than it is in the nature of any
other christian virtue to do. And yet, this is not the rea
son, why it saves.' It saves, not as an Agent, but as a
Recipient : not, for what it does — but, for what it receives.
John. i. n, 12. . . iii. 35, 36. Col. ii. 6, 7. I have no
other solicitude for the preservation of these distinctions,
but as they tend to secure the harmony of sacred Truth :
and why may not I be as anxious about that, as learned
men are about a particular reading in Homer, Plato, or
Virgil ? I am vain enough to think, that, in this instance,
my labours are as dignifying and honourable, as theirs.
* We mean not, however, to insinuate,, that every
Christian is required to do, or to suffer, exactly the same
things j but only, that the particular Grace, of Faith, is

The importance of Faith. 1 77
Whether, therefore, we are contempla
ting the Nature of Faith — the Instrumen
tality, Use, and Operations of Faith — the
Preciousness of Faith — the Life of Faith — «
or, the moral Excellence of Faith * — I defy
all the wit and AVisdom of man, to pro
pose to his own heart a Question of
the vital Principle, from which every thing of this sort
proceeds; though our Situations, Circumstances, Consti
tutions, and Characters, may, in some respects, be infi
nitely diversified. Every man, who is sincerely devoted
to the Cause of God, and Truth, may not possess the
meekness of Moses — the patience of Job — or, the Zeal of
St. Paul; no, nor even the boldness of a Luther — the
honest Simplicity of a Latimer — or the pious Gentleness
of a Melancthon. Eph. iv. 7. Non omnia possumus
omnes. * One of our ablest philosophers has remarked, that,
" not only in most of our intellectual operations, but, in
many ofthe active principles of the human mind, Belief
enters as an ingredient. Joy and Sorrow, Hope and
Fear, imply a belief of good or ill, either present, or in ex
pectation. Esteem, Gratitude, Pity, and Resentment,
imply a belief of certain qualities in their objects. So
large a share has Belief in our intellectual operations, in
our active principles, and in our actions themselves, that,
as Faith in things divine is represented as the main spring
in the life of a Christian, so belief in general is the main
spring in the life of a Man." — This analogy may deserve
attention, and t calculated to remove prejudice.
N

1 7 8 The importance of Faith.
greater magnitude, and interest, than this,
" Hast thou Faith ?"
Beware then of all the perilous illusions,
on this great point, by Avhich thousands
ha\'e been deceived, Avho have never yet
found theirway into " TheTemple of Truth."
" Before whose adamantine Portals, large,
" A troop of lovely Graces Waiting sit
*' In comely order : oft dismiss'd to earth
" On high employment, by the sovereign King.
" Faith in the radiant circle first appears :
st A royal Stole her princely shoulders spreads,
" Impurpled deep in blood ; and in one hand
cc A book she holds, inscrib'd, The Word of God*.
" The other, fastly clasps a Cross — on which,
" Immoveable, her earnest Eye is fix'd*."
* In every iconological system, Faith has been very
properly represented, by the figure of a Female, with a
modest air — never assuming the self-sufficient and con
ceited aspect of Reason, and Philosophy — dressed in
ivhite robes, and standing ©n a Rock. In her right hand
she holds a Chalice ; and, in her left, a Cross. The white
robes, and modest air, denote Lowliness, and Purity: and,
as Faith is placed the first, in the order of theological vir
tues, the Figure is exhibited on a Rock, in allusion to the
solidity upon which the christian Faith is founded. The
Chalice is a distinctive mark of Faith, as the richest
Source of consolation; and the Cross is tlie established
Sign of the christian Religion,

The importance of Faith. 179
*< To Man the bleeding Cross has promis'd all ;
« The bleeding Cross has sworri eternal grace :
" Who gave his life, what grace shall he deny ?
" O ye! who, from this Rock of ages, leap,
" Disdainful, plunging headlong in the deep-*
" What cordial joy, what consolation strong,
" Whatever winds arise, or billows roll,
" Our interest in the Master ofthe storm !
" Cling there, and in wreck' d Nature's ruins smile i
" While vile Apostates tremble in a calm*."
* For, if Faith be the vital principle. of all., excellence
and peace, Infidelity must per contra be the very revrvse;
that is, the vital principle of all vice and misery. It mi
litates with an equal momentum against ?11 virtue, and all
bjiss : and this is no contemptible apology for what is re
corded of the late Dr. Johnson. " The settled aversion
he felt towards an Infidel, he expressed to all ranks, and at
all times, without any reserve. For, though on common.
occasions he paid great deference [alas !] to birth and
title— yet, his regard for Truth, and Virtue, never gave
way to meaner considerations. We talked of a dead Wit
one evening, says his Biographer, and somebody praised
bim — " Let us never, said he, praise talents so ill em
ployed. We foul our mouths by commending such Infi
dels." — Allow him the lumures, at least, intreated one of
the company — " I do allow him, Sir," replied Johnson,
"just enough to light him to hell."
This may perhaps sound very harsh, and uncouth, to the
exquisitely delicate ear of modern Candour, and classic
Taste ; and we shall be told, that, " such a style of
speaking, or writing, is a gross and illiberal way of
abuse— foreign to the Character of a good Writer, a Gen-
N 2

j 6 o The importance of Faith.
tleman, or Man of worth." How well such a chargtf
comes from an Infidel, who could prostitute superior ta
lents to turn every thing sacred into ingenious Ridicule \
For my own part I should deem Cicero's indignant ad
dress to Catiline perfectly adapted to such Conspirators
against the Honour of God, and the true Happiness of
Man. I see no advantage, that Society has derived, from
treating them with the politeness due only to Goodness,
and Truth. It is confounding the distinction, which
ought to be carefully preserved between Virtue and Vice.
And, why should not those, who use no reserve in the in
sults they pour on Christianity, be told, in a manner
equally undaunted, what every wise and excellent man
must think, that, " The surest and most established mark
of a light and frivolous mind, of a weak and limited
Reason, or an ill-formed Heart, incapable of real elevation
and dignity of soul, is that, of finding nothing which
strikes, which astonishes, and which interests you, in the
sublime Doctrines of Jesus Christ ?" Why should we
pay this benevolent Respect to person*, " who appear as
if they would be delighted, that a Religion, which is the
glory of our nature, should prove false; and who are
less touched with that load of overpowering proofs,
which are brought to establish it, than they are with a dis
course, which opposes it, and which is only remarkable for
the boldness of its impiety and blasphemy?" They may be
objects of our compassion — but, how can they be esti
mable ?

ASSERTION 3.
thefaith, by which ave are saved, is not
of ourselves; it is the Gift of God.

tl What Pearl is that, which rich men cannot buy ;
" Which- Learning is too proud to gather up—
" But, which the Poor, and the despis'd of all,
" Seek, and obtain — and often find unsought ?
" Which, while it gives us worth in God's account,
" Depreciates, and undoes us, in our own ?
<c Tell me— and I will tell thee, what is Faith.
" God never meant that man should scale the skies
" By strides of human wisdom. In his works
" Though wond'rous, he commands us in his Word
" To seek him rather— where his Mercy shines.
" The Mind indeed enlighten'd from above
« Views him in all : ascribes to the grand Cause
" The grand effect: acknowledges with joy
«' His Manner, and with rapture tastes his Style."

It is impossible, in the nature of things,
that any distinct branch of human KnoAV-
ledge should be scientifically understood,
unless we are previously acquainted with
its leading Principles. And, in matters of
infinitely higher concern, though we may
h&ve some vague and general ideas about
n 3

182 Faith, a divine Gift:
the christian Religion, Ave can have no lu
minous conceptions of its sublime System,
unless our Judgments are clearly informed,
as to its first and most essential Positions :
which may be considered, either as the
Basis of this grand superstructure, or as
the Root of all its various and beautiful
ramifications *.
* AH Men, of common sensej and reflection, as well as
the ablest Philosophers, unexceptionably agree, that, it is
certain even to demonstration, that every branch of Know
ledge must be the result, of. some first Principles, or
Axioms : and that the strength, or the weakness, of any
deduction, will always correspond to that of the Princi
ples on which it is grounded. It is indeed in vain tQ
reason with any man, who is either ignorant of, or who
denies, the first Principles, on which the reasoning is
founded. If that Ignorance be voluntary — and, what is
more frequent ? it is a moral evil : if it be obstinate, the
evil is aggravated to a great extreme.
From the closest attention, I have a capacity to give, t6
the sacred writings, and in the most deliberate exercise of
my understanding, I am satisfied, that all the Assertions^
which form the Basis of this work, may be denominated
self-evident Propositions of divine Revelation. They are
the same, in my estimation, as Lord Bacon's Regulc&
p.bilosepbandi, or Sir Isaac Newton's Principia, were iii
fheiis. To- depart from them, \s, according to my con-
fieptieft, to depart from Christianity, Should. I speak_

Faith, a divine Gift. i S3
Upon this plan, therefore, we have so
far proceeded in our Compendium : not
with confidence, it will be, because I speak from convic
tion. I am no friend to fluctuating Instability in these
high matters. A man may safely begin, with doubting, as
a great Philosopher is said to have done ;~ but, it is no
proof of his wisdom, to end there : " ever learning, and
never able to come to the knowledge of The Truth."
E«aro; ev ra iSia vol wMpoipo^ia^v : whereas, a sceptical In
decision seems to be classed among the Virtues of the
present Age I Rom. xiv. 5.
Certain it is, we shall have no moral integrity, no un
shaken steadiness, no virtuous consistency, of character,
where the first Principles of Truth are not imbibed, and
retained. " Theology and Ethics may now be considered
as a Science, founded on maxims of indubitable reality:
maxims, which, if they are not as much regarded, are en
titled to, at least, an equal regard with the axioms of the
schools — the Ataxims of Scripture." Such are those prir
mary truths of Christianity, which are here proposed, not
so much as points to be disputed, as first Principles: and
we think we have a right to require them to be acknow
ledged as such. We have laboured to present them in
their fullest light, in all their original simplicity, that they
may be the more clearly discerned, by those, who do not
chuse to play the fool in the concerns of Religion and
Morality; that is, to determine, without having thought — -
to resist the brightest evidence— and to be angry, 'for 116
better a reason than} because they are told the truth':
which is not seldom the case with many a strenuous
N 4

1 84 Faith, a divine Gift.
upon the problematical conjectures of hu
man Reason, and Philosophy, but, upon
the more solid rock of inspired Truth:
taking it for granted, that the Revelation,
we have implicitly followed, as our Guide,
is of divine Original; and, that the pru
mary object of this Revelation is, to in
form the human Race how they are to be
saved : which renders it not more a Re
velation of the infinite Wisdom, than of
the infinite Benevolence, of the Godhead.
We began then, with proving the Ne
cessity of that Salvation, Avhich the
Scriptures have proposed to our accept
ance, and with explaining its comprehen
sive Nature : we proceeded, with shewing,
that, in every proper vieAV of it, it is a
Salvation altogether of Grace; and, we
have seen, that the one instituted Mean,
by which alone it can be received, and

Advocate for the wonder-working powers of human
Reason ! We have a world of such Fools. Erasmus has
given lis some of their Portraits in his "Praise of Folly,''

Faith, a divine Gift. i as
enjoyed, is, Faith; more especially, as it
depends upon the mediatorial Character,
Undertaking, Offices^ Sacrifice, Righteous
ness, and Intercession, of the great Re
deemer of mankind. Because, Faith is
the particular Instrument, by which Ave are
said to come to Him — to receive Him —
and to be united to Him — for all the
purposes of present and of everlasting
Salvation. John iii. 16  18, 35, 36.
1 Pet. i. 3  12*.
In elucidating the next Assertion, we
have pledged ourselves to establish, ac-
* Our immortal Poet has stated this very scripturally,
where, speaking of The Messiah, he represents a celestial
-Messenger expressing himself thus, to our great Progeni
tor, and Representative —
« The Law of God exact he shall fulfil—
" Both by Obedience, and by Love : though Love
" Alone fulfil the Law : thy punishment
" He shall endure, by coming in the flesh
" To a reproachful life, and cursed death :
" Proclaiming life to all, who shall believe
?' In his Redemption : and, that his Obedience
" Imputed — becomes theirs by Faith : his merits
*f To save them— nof their own works." MlLTON,

1 86 Faith, a divine Gift.
Cording to the most connected order of
sacred Verity, it will be obligatory on us,
to prove, that saving " Faith is not' of
Ourselves ;" and that, " it is the Gift of
God :" both which are necessarily implied
in the preceding Assertions ; they inevita
bly flow out of them. For, were it other
wise, and Ave could produce this Faith in
our own hearts, Ave should in effect be our
OAvn Saviours, and we could not be said
to be " saved by Grace*."
* I cannot give up the idea myself, that most of the mis
takes, which are entertained on these matters, originate,
first indeed, in a want of paying them due consideration ;
and then, from not viewing them in their regular order,
and connection. <c The good effect of such a systematical
distribution, has been seen, of late, in our systems of
Zoology," Botany, and Mineralogy. The Talent, of ar
ranging properly, is entitled to a high degree of praise.
There is indeed an intrinsic beauty in arrangement,
which captivates the mind, and gives pleasure, even
abstracting from its Utility: which is its principal ex
cellence. As in most other things, so in this particu
larly, Nature has joined beauty with utility." The form
ation of such Systems, therefore, ought to be esteemed
according to the importance of the subjects, which they
contain. " It were even to be wished, that, upon al]
occasions, the general Terms applied in them should be
so accurately defined, and so systematically arranged, as

Faith, a divine Gift. is?
SECTION VI.
Saving Faith is not of Ourselv&s.
Very great stress is to be laid here upon
the epithet, saving. For, it will not be
contended, but that there are many per
sons, who indulge a kind of Faith, Avhich
carries Avith it no satisfactory evidence
Avhatever of its being accompanied with
Salvation. There is much counterfeit
Faith current in the world ; Avhich, it be
comes us to arrest in its course, and to
examine, very accurately, by the only in
fallible Touchstone— The Word of God'.

that they might, if possible, be free from all ambiguity."
This indeed is hardly to be expected, while the disin
terested love of Truth is so rarely to be found.
" Many truths however there be, and those the most
evident, and important, which never come under the con*
sideration of some minds, or have been but badly or
imperfectly represented to them, which, if fairly stated,
and fully proposed, might be as readily assented to, as the
eye distinguishes colours" — unless indeed in those too
numerous instances, where some corrupt ebstacle inter
venes..

18S Faith, a divine Gift.
For, " every man's work shall be tried, of
what sort it is :" Iioav much more, his
Faith*! * We have observed many persons, of superior Under
standing, liberal Education, classical Learning, and avowed
Advocates for the christian Profession, who were no
more acquainted with the peculiar genius and character of
that Religion than an idolatrous Hindoo, or Hottentot !
How is this to be accounted for ? They have never made
Christianity their Study — their Object. Therefore, they
have no clear Apprehensions of its Fundamentals : how
then can they have any sound Judgment of them ? much
less any of that intelligent and solid Faith in them, so re
markably defined in Hebr. xi. i. as the uirorouni, the Sub
stance, of things hoped for : and the etolxoj, the convincing
demonstration, of things not seen." When their Faith
comes to be examined, it will be found nothing more than
the general profession of a Religion, they never took the
necessary pains to comprehend. How would they be
ashamed to profess the Cartesian or the Platonic philo
sophy, with as little knowledge of the Systems !
The Science of Christianity is to be read, and studied, as
well as any other Science — in order to be understood.
We must become acquainted with the distinct meaning of
its prominent terms; with its first principles; with its
discriminative doctrines; with its peculiar genius, and
character; and, with its essential requirements. Other
wise, we are no more likely to enter into its real nature,
than the blind man did into that of colour, when he said,
it was like the sound of a trumpet.

Faith, a divine Gift. 189
To excite our alarm, in this case, and
the more effectually to place us on our
guard against the danger, to which Ave are
exposed, Ave are apprized, that, the Devils
have their Faith ; that " they believe, and
tremble;" but, not to their Salvation.
Neither is it at all an uncustomary thing,
for multitudes, who are not yet consigned
to the hopeless regions of sorrow, and of
Avoe, to enter into the courts of the Lord,
and there publicly to profess their Faith
in the persons, perfections, and glories, of
the supreme Being, who are as destitute
of the Faith of Avhich we are noAv treating,
as those, who have never heard of the
Faith of Christ.
Of the peculiarities, and properties, of
this Faith, something has been faintly
hinted already — Avhen it Avas observed,
that this is the Grace, by which Ave af
fectionately embrace the Record, and the
Life, Avhich God has given us in his Son
Jesus Christ ; by which, the Heart is pu~

\

180 Faith, a divine Gift,
rifled : and, by which, we are enabled to
rise superior to all the allurements of the
world, that Avould otherwise seduce our
chief regard from " The one Thing need^
ful." This is the Grace, Avhose energy is
so surprisingly powerful in the soul, as to
dispose us to look down with a pious in
difference and contempt on all the Riches,
the Pleasures, and the Honours, of this tran
sitory Scene, Avhen compared Aviih " the
excellency of the knowledge of Christ Je
sus." No wonder then, if it be called,
with an emphasis of superlative distinc
tion, " The Faith of God's Elect*."

* " It is reported of the Crystal, that it has such a vir
tue in it, that the very touching of it quickens other stones,
and puts a lustre and beauty upon them. This is most true
of Faith. Faith is a Grace, which gives strength and
efficacy to all other Graces : it is like a silver thread, that
runs through a chain of pearl ; it hath an influence on all
.other graces in the Soul. Faith is as the Spring in a watch,
that moves the wheels. For, we love, as we believe : we
hope, as we believe : we rejoice, as we believe : and we
repent, as we believe : all other Graces keep time with
ihis." — Nothing, but Pride, Ignorance, or Inconsideracy,
will oppose this statement. »

Faith, a divine Gift. igi
No other Faith than this can with any
propriety be understood, Avhen we are as*
sured, that, " It is not of Ourselves." And,
in what sense is it " not of Ourselves?" —
Where a mistake may be attended with
everlasting peril, our caution cannot be
too nice, and apprehensive. It is pru
dence, if not wisdom, to be extremely
anxious. In this temper, let us enquire
how it is, that the Faith, by Avhich alone
'we can ever be saved, is " not of Our
selves." No mathematical axiom can ever
be clearer to my understanding than
this position — that, we can know no
thing of the nature, and qualities, the
use, or the cause, of saving Faith, any
True it is, that Reason may collect together consider
able stores of Learning from every quarter} it may un
derstand the Scriptures, critically, in their original
tongues; it may argue, logically, in their defence; it
may methodise their prophetic parts, with great perspi
cuity, and illustrate them with every figure in Rhetoric.
But, there is in the meanest true Believer an higher and
11

192 Faith, a divine Gift.
further than as it is revealed *. Td
us, therefore, it can be of little conse-*
quence what Men of superior Reason,
Learning, or Philosophy, have advanced
on this matter. Our concern is not Avith
them, but, with God, and his Word :
and, Avhy should we apply to any other
quarter for the information, which That is
fully sufficient, and expressly designed, to
convey -f ?

diviner Light; a something above all human Reason, and
speculative Science, which they never can attain. What
is asserted of the Wi crtavrov, may, with no less truth,
and propriety, be said of that — E coelo descendit.
* Such Investigations exceed all the limits of human
Intellect, unassisted by heavenly Light.
" So thick a Veil
" Hangs over mortal eyes, blind from the birth,
« And dark in things divine.
" But, if his Word once teach us — shoot a ray
" Through all the Heart's dark chambers, and reveal
«* Truth undiscern'd but by that holy Light;
« Then, all is plain."
f For the Sufficiency of Revelation I profess myself a
Strenuous Pleader. It is my firm belief, that all the essen
tial Truths of Religion lie within the reach of people of
the meanest capacities — if they will take the proper pains
to examine them, and use the pious means, to under-

Faith, a divine Gift. I£i3
In consulting that infallible Preceptor*
1 am taught, that no possible exercise of
niy own unaided faculties, nor any literary
advantages Avhatever, unaccompanied by
a divine Agency, Can produce in my heart
" The Faith of God's elect." Not that
this is intended to supersede the necessity,
or to deny the utility, of a christian Edu-
starid therm The eommbrt people ought to be told thisj
to excite and encourage them to search the Scriptures for
themselves. For, there are false Teachers, as well as
true — and blind Leaders of the blind ; of whom they
should be carefully warned — and reminded at the same
time, that the Scriptures alone are able to make them wise
unto Salvation. 2 Tim. iiu 14  17.
With such a Master to instruct us, shall we apply
for salutary knowledge to the schools of human wisdom ?
With the Oracles of God in Our hands, shall we listen to
the ambiguous responses of human Reason ? With such a
Comforter, Counsellor, and Guardian, shall we seek a
Remedy for the evils of life, or a Refuge from the terrors
of its conclusion, from those Retailers of opiniori, who re
present the former, as without any effectual Consolation — •
and the latter, as compensated by no succeeding Scene
Shall we exchange certainty, for doubt — truth, for error—
the treasures of wisdom, for the scanty supplies of darkling
Intellect I We have seen, that, whenever people desert
this Preceptor, they suffer themselves to be seduced by
any Miscreant, who possesses the Talent of writing in a
lively and fascinating Stile. o

194 Faith, a divine Gift.
cation. For, " it is not good that the
mind be without Knowledge." And, if
the knoAvledge of men and things, of arts
and sciences, be valuable, hoAv much more
that, Avhich is of an infinitely higher class,
and of endless Avorth !
There are, I am aAvare, who will carry
the powers of Reason to such an extent,
as, Avithout any modest, pious, or even
cautious regard to the testimony of God
himself, to maintain its inherent capabi
lity to generate that Faith, for which we
are noAv contending. So long as Reason
shall preserve its own province, and limits,
far be it from us to degrade Avhat remains
of the dignity of man, by diminishing its
due estimation : but, the very moment it
Avould intrench upon the dictates, and
prerogatives, of the supreme Reason, or, the
Authority of Heaven, there is no degree of
indignation, Avith Avhich it does not deserve
to be protested *.
* In how many writers of great celebrity for Erudition,
and Zeal, in defending Christianity, as a supernatural
Revelation, might it be shewn, that, while they are bear-

Faith, a divine Gift. 193
In reply to those, avIio have aimed to
exalt a certain idol of their own imagi
nation, to which they have given the name
of Free-will, and which, they Avould per
suade us to believe, is perfectly competent,

ing the ablest Testimony against the pride of Reason, in
Infidels, they are encouraging the same thing, in another
view, in themselves ! building up with one hand, what
they are destroying with another. Pride is Pride, whether
it be in an Infidel, or in any other character : and, as to
the Fitness, or Propriety, of what a Revelation, coming
from heaven, should, or should not be, every man has an
equal Right to judge : for, to presume to form any judgment
at all, is the very superlative of Arrogance. What an
amazing degree of inattention to the infinite wisdom, and
majesty, and glory, of the Godhead must such Arrogance
betray ! and how much more would it become us to look
up to him, and say, " Teach my best Reason, Reason."
For, after all, may it not be said to the most exalted
Genius, Job. xi. 7  I2- Upon the very same principle
that we assert the incomprehensibility of the divine Nature
and Perfections, we maintain that, of his Purposes, Ways,
and Conduct. Who art ThoU then, that shall dare to bring
them to be tried at thy Bar ? Piteous reptile ! learn to un
derstand, what thy boasted Reason ought to satisfy thee,
that the Proceedings of the Godhead are right, and wise,
and fit, -not, because they appear so to thy shallow com
prehension, but, because they are his. Matt. xi. 25, 26.
O a

396 Faith, a divine Gift.
Avithout the aids of divine Grace, and by
its self-determining energies*, to exercise
every virtue, and every excellence, which
is requisite to our Salvation, this is so
completely to reject the Avhole tenor of
" The Oracles of God," as to commit the
most unqualified blasphemy. It is a total
subversion, so far as the daring impu
dence of language can effect it, of the
doctrine of divine Inspiration; and, the
most charitable mode of interpreting such
language, is, to place it to the account
* If those, who contend for the self-determining
Energies of Man, mean to argue for an inherent Power,
by which he can determine himself, both to will, and to do,
such things as be rightful — how far such a doctrine may
be rational, or philosophical, let others decide : I aver,
that no position, however gross, or piofanc, can be more
contradictory to the Scriptures — more effectually subver
sive ofthe whole Scheme of Redemption, which they re
veal — or more repugnant to every idea of divine Grace,
which they instruct us, universally, to entertain. Under
these circumstances, my Reason requires me to pronounce
it a fatal error : if not atheistical, certainly anti-christian :
and, how any person, who has studied the operations of his
own mind in these great matters, can possibly indulge it,
on any other principles than those of Pride, Vanity, and
Conceit, is to me inexplicable.

Faith, a divine Gift. , 197
of Ignorance, extremely to be pitied —
but, not at all to be excused*.
But, if Pride and Prejudice should be
resolved, against the fullest evidence of
inspired Writ, to adhere pertinaciously
to their own delusions — to put an end to
this dispute, let them fairly consider what
* This perhaps may be censured, as violent, and illi
beral. But, during the period, in which the apostle Paul
was resident in the city of Athens, it may be recollected,
that, instead of being struck with the beauty of its Archi
tecture — the reasoning and eloquence of its Philosophers —
or the cultivation ofthe fine Arts; for which lie had no doubt
a sufficient taste; his spirit was stirred within him, when
he beheld their ignorant superstitions* A person, who
wishes to breathe the same sublime spirit of pious Benevo
lence, must be in some degree affected, as he was, when
he sees so large a majority in this land devGted to every
thing but christian researches. Ought not this to be
accepted as some plea for that warmth occasionally be
trayed in these discussions ? It certainly does not enter
into the writer's Design, to give intentional offence " to
the Jew, to the Geniile, or to the church of God." He
would sacrifice every thing to the pleasure of pleasing,
but Religion, Truth, and Innocence. As these are the
Pillars of Heaven, and the only radical Foundation of all
sublunary bliss, they demand not merely the exertion, but
the ardour, of all our faculties, talents, and affections,
Gal. i. 10.
0 3

l g 5 Faith, a divine Gift.
is the real nature, and Avhat are the pecu
liar operations of saving Faith, and then
let them try, by the united efforts of Rea
son, and Free-will, to produce it in their
own Hearts. Let them try, with peniten
tial humility, Avith cordial affection, Avith
gratitude unfeigned, and Avith the obedi'
ence of love, to create this vital Principle
Avithin themselves: let them try, to purify
their own Hearts, and to resist the count
less temptations of the World, the Flesh,
and the Devil. In making the attempt,
Ave have no doubt of their conviction,
that, their Faith is " not of Themselves :"
that so beautiful a Flower will never
spring out of Nature's rank soil ; that it
is some foreign Plant — some spiritual
Exotic*. For,
* At all events, and however it may terminate, it
would be very rational, not to lose a day in making an ex
periment of such importance. To delay, where so much
may be at stake, is a kind of moral Insanity — with this
exception indeed, that the guilt of such a conduct is as
great, as the consequences, which may peradventure at
tend it, are destructive. If you are this self-determining

Faith, a divine Gift. 199
SECTION VII.
Saving Faith is the Gift of God*.
Notwithstanding the perspicuity, Avith
which this affirmative is made, it is hardly

Agent, be at least so much your own Friend, as to deter
mine to act in favour of your own excellence, and bliss.
* I cannot help being shocked for the state of that man's
minJ, who hesitates, for a moment, to acknowledge, that
all the inclusive blessings of Salvation — whether they re
spect Grace, or Glory — are divine Grants, and deeds of
Gift, ex certa Scientia ; ex mero Motu- ; et ex Gratia
speciali. He can neither know the Scriptures ; nor God ;
nor Himself. — Prejudice may call- this the language of
Dogmatism : it is intended only for that of full persua
sion : neither is it said, to gratify any personal vanity, or
conceit ; but only, in the hope of exciting serious enquiry.
There is a certain insipid tameness, in speaking on these
topics, which comes " in a questionable shape," and is •
much more likely to act as a soporific, than to rouse the
attention. I am no Friend to the " softly speak, and
«weetly smile," in matters of such high concern 1 We
have too many Orators of that stamp. The times require
a Boanerges, or a second Luther : that Luther, of whom
the pacific, learned, and pious Melancthon, his cotempo-
rary and intimate Friend, has left the following testimony —
the language, not of fashionable politeness, or servile
flattery, but, of truth and integrity. « Pomeranus," said
O 4

200 Faith, a divine Gift.
credible how much it has been perplexed,
and perverted ! as if Mankind Avere eager
to display their ingenuity, or rather, their
he, <f is a Grammarian, and explains the force of words :
J am a Logician, stating the connexion and arguments :
Justus Jonas is an Orator, and speaks copiously and elo
quently : but, Luther is a miracle among men. What
ever he says, whatever he writes, pierces into the very soul,
and leaves wonderful things behind it in the hearts of
men." The downy pillows, the gentle lenitives, the uncorro-
sive emollients, the convenient cordials, always near at
hand, which the moral Physicians of these enlightened times
provide for their patients op each sabbatical revolution,
are most naturally calculated to lull their immortal Spirits
to soft repose; till- — oh ! ye worse than savage Insensibles,
the horrors of eternal delusion shall awaken them from the
soothing, momentary delirium, into which these merciless
Opiates have cast them. Yes — the time will come.
Therefore, look to yourselves, ye misguided hearers ; and
be more alarmed at these gentle, lenient, lethargic Com
pounds, which too frequently conceal a deadly poison from
your undiscerning sight, than at the sound of that tremen
dous thunder, which means only to terrify you out of all
the infatuating visions of a vain Deceit. Accept this
friendly notice from an invisible Spy, and no anti-christian
Observer — before the moment arrive, when the Trumpet
of God shall otherwise rend every nerve in your frame,
with anguish, for which there is no remedy— with torture,
which shall never have an end.

Faith, a divine Gift. tO\
subtilty, and sophistry, in obscuring the
simplest truths. Let us not however be
so absurd, as to waste our time, in Avan-*
dering through the mazes of their errors,
and contradictions ; but, with the sacred
pages before us, let us ingenuously en-*-
quire, how this '* Faith is the Gift of
God." You have read, it may be presumed,
that "¦ Faith cometh by hearing, and
hearing by the word of God." — So that,
the word of God is the medium, through
which this Grace is conveyed into the
heart. But,froni whence does it "come?"
" Do not err, my beloved Brethren, says
one of the Apostles-rr-every good Gift,
and every perfect Gift is from above, and
eoniefh down from the Father of lights,"
You have read, it may be, in another
passage, of " the Faith, Avhich is of the
Operation of Go4" not, of Education —
not, of Reason — not, of Free-will — " not,
of Ourselves"— but, of supernatural Agency,

£03 Faith, a divine Gift.
For, can any thing short of this be in
tended by " the Operation of God ?"
There is indeed an additional passage,
'which carries this idea so far, as to teach
us, that the divine Power, to Avhich Ave
are indebted for this inestimable Gift, is
similar to that, " which he Avrought in
Christ, when he raised him from the dead :"
it is called, " the exceeding greatness of his
Power*." The Objects of Faith are made
knoAvn to us by divine Revelation, and
* To vtts^oiXMv fteyeSo; tyi; (Swa/tsui; avTX et; rtytoti tsj tcitw-
evra;, Kara trf' evepyeiav th xparis; m; to-xvo; aims,
Hv zvtpyritrEV ev T« "Kptrai, Eyetpa; aurov eh. vmpuv.
If ever the Apostle seemed to labour for terms, to con
vey the strongest impression to the mind, of that almighty
Power, by which we are enabled savingly to believe, it is
in this language. Every additional word is designed to
give increasing emphasis, and strength, to what he is
stating. Who, that has the least pretensions to critical
acumen, can forbear to remark the kt^uj, the hpo-tos, the
svEpysia, the wjrep@a.XN3v ^EysSoj, superemineiis magnitudo ;
abundanter, supra modum.
It appears then, that, as in all the works and wonders of
Creation, and Providence, so, in those of Grace, and Re
demption, the whole Power is to be ascribed unto God,
Eph. iii. 20, 21. Jude, xxiv. 25.

Faith, a divine Gift. 203
are made credible by the complicated Evi
dence, which God has been pleased to
afford us ; but, that Ave believe to Salva
tion, and obtain it through Faith, is en
tirely OAving to divine Assistance. Every
thing is so ordered, that the whole shall
be of Grace*.

Much more soothing, as it may be, to the pride of the
human heart — a circumstance, which alone is sufficient to
render any doctrine suspicious, and repelling — to plead the
cause of what is generally intended by Free-will, and Self-
determination, we certainly may venture to inscribe on this
view of things, Tutissimum est: it is the most safe; be
cause, it is the most humbling.
" "O ©eoj, a(p a nana ra orta Ent^vfj-nitxra, •navra ta aya&cc
fiztevjjtara, itavta ra spya Sixaia awoppEi — what occasion have
we for thy gracious and perpetual Aid, if we have a Free
will, to dispose us to that, which is good, and a self-deter
mining Power, adequate to the performance of it ? In that
case, what necessity can there be, that " thy Grace should
always prevent, and follow us?" or, that it should work
in us, and with us, effectually "to will, and to do?"
Luke, xi. 35.
* " Unto you it is given, exapto-Sn, gratuitously given, to
believe. Phil. i. 29. The same word is used in Rom.
viii. 32. . . . 1 Cor. ii. 12. where, it is most properly
translated, "freely delivered, and, freely given." For,
%a%fa<T§ai significat, praster meritum, imo contra quam

«04 Faith, a divine Gift.
Under the impulse then of that uni*
versal Benevolence, by Avhich every hu-
quis meritus sit, ex gratia donare ; vel, in gratiam alicu-
jus facere. And that the Fetith, of which we treat, is one
of the fruits of this Grace, ought certainly to be a settled
point with those, who will compare Acts xi. 21, and 23.
It may perhaps be said, that, according to our repre
sentation of Faith, Reason has neither part nor lot in the
matter. But, this is a misconception. For, what is the
Light of Nature-r-but Reason, instructed, and illumi
nated, by the works of nature ? And, what is the Light of
Faith — but Reason, instructed, and illuminated, by the
word of God, and the inspiration of his Grace? In both
cases, you perceive, Reason is only a Recipient : or, an
intellectual Capacity to admit instruction, and illumina
tion, ab extra. We may perhaps have spoken of it, as a
fudge ; but, like every other Judge, it must be properly
informed, and suitably enlightened, respecting the things,
which come under its examination, or, that pass in review
before it — in order to pronounce a just sentence.
Nothing, above a pitiable Enthusiast, would treat the
light of Reason, apd Nature, so long as it preserves its
own limits, with neglect, or contempt. But, what must
he be, who is not happy to acknowledge the vast supe
riority of the light of Faith ? or, that supernatural Illumi
nation, by which we discern divine things in a spiritual
way. The light of Reason, whatever it may discover of
God, and his eternal power, is at a much greater distance
from him, to say the least, than that of Faith ; and,
though a little. of him may be seen by the former, in the

Faith, a divine Gift. 205
man Being ought to be governed in the
occupation of their respective talents, I
may be alloAved to intreatyou would make
this grand Question an article of immedi
ate and particular Self-examination. Con
necting together all that has been sub
mitted under the present Assertion, few
questions can possibly be of greater im
port than this, with Avhich I have closed
a former section — and which I now re
peat — "Hast thou Faith ?"
" Descending from the skies
" To wretched Man, the Goddess in her left
" Holds out this world — and, in her right, the next ;
u Supporter sole of Man above himself:
" Ev'n in this night of frailty, change, and death,

works of Creation, and Providence ; how much more
does the latter perceive, in the word of Revelation !
" Reason," as one says, " digging in the letter of Scripture,
arrives only at the form of knowledge, Rom. ii. 20. but,
when the light of Faith comes, there is sound wisdom, or,
as the original word is, the essence, Prov. iii. 21. a thing,
which can no more be made up of mere notions, than a
body can of shadows."

206 Faith, a divine Gift.
" She gives the soul a soul that acts a God *.
" Salvation ; and, by Grace; by grace, through Faith }
« Here is firm footing : here is solid rock :
u This can support us : all is sea besides ;
" Sinks under us ; bestorms, and then devours,.
" His hand the good Man fastens on the Skies —
,c And bids earth roll, nor feels her idle whirl."
* Tavr av, teuvov, <ppovw<rov.
Ew am (ppowtaa^, eu TvEya : To pecvQavEiv
Ax JiStrov eu KeyoVTO;, et #Ef dcj AE7E1.
Ocra HpaTtrov wrn^aixiV tu$&\Ma.
2 Thess. i. 11, 12.
* This may be thought a bold and unwarrantable kind
of expression : but, without the licence we usually grant
te poetic imagination, is it not in some measure authorized
by those passages of sacred writ, which ascribe an almost
omnipotence to the grace of Faith ? Do they not tell us,.
that, " with God all things are possible," and in the same
breath, " that, all things are possible to him that believeth ?"
Nay, and do they not represent Faith itself as acting by
the Strength, or Power of the most High ? What think
you of Eph. vi. 10, 16 ?

ASSERTION A.
Salvation is not of Works, lest any Man
should boast *.

" Man, on the dubious waves of Error toss'd,
« His ship half founder'd, and his compass lost,
" Sees, far as human optics may command,
" A sleeping fog — and fancies it dry land ;
" Spreads all his canvass, ev'ry sinew plies,
" Pants for it — runs at it — enters it — and, dies.
" Thenfarewel all self-satisfying Schemes,
" Her well-built Systems, philosophic Dreams—
" Deceitful views of future bliss, farewel !
" He reads his sentence at the flames of hell.
" Hard lot of Man ! to toil for the reward
« Of Virtue, and yet lose it !" — Wherefore hard ?
w He, that would run the race, must guide his horse
" Obedient to the customs of the Course :
" Else, though, unequall'd, to the goal he flies,
•' A meaner than himself shall gain the Prize.
" Geace leads the right way."

* T« yap xapvrt th ©es o-to-oxrf/tevoi eitimv w e£ npiuv. Iva
(jw tis Kavx^nTat. Hunc nodum expediant, qui saltern
op ra fidem subsequentia tanti faciunt, ut ex eorum meritia
aliqua ex parte serveimir; item, qui sola cxremonialia
volunt excludi. Beza.

ids Mistakes in Religion, corrected,
il^e vctvTus tag BTrayfeXXopLBvag xtxt (pcarkovTccg
tivut xpifictvxc; xeipctyuyeitrScu eig ooov rv\g AXij^e-
ut$j kai rvpi tltgiv KpxTSiv ev ivorvjTi th 7rvtvpt.a,Tcz}
tv trvvSetrpu Ty; eiprivvic, xcti ev $.%<x..atT\}vn th fiia.
In searching the sacred pages, in order
clearly to discover the import of their con
tents, there is a passage, which originally
fell from the lips of the only infallible
Teacher, and the most benevolent Friend
of man, that ever appeared in our nature,
which has often struck my mind with the
most fearful apprehensions for the fate of
those, who neglect the Scriptures. Have
you ever considered it ? "This is the Con
demnation — that Light is come into the
World, but men love darkness rather than
light; because their deeds are evil. For every
one, that doeth evil, /jate2/i the light, neither
cometh to the light, lest his deeds should be
reproved. But,he,thatdoeth truth, cometh
to the Light ; that his deeds may be made
manifest, that they are Avrought inGod. For
whatsoever maketh manifest, is Light *."
* " Light, is a strong and beautiful Metaphor for
Knowledge, Purity, and Happiness : and these are the rays,

Mistakes in religion, corrected. 269
The error, and the danger, here ex
posed, is not, that Mankind will not at
tend to any light at all ; but, that their
innate aversion is, to the only true Light.
They will celebrate the light of human
Reason; they will extol that, of Philo
sophy ; and they will estimate, to a very
undue degree, that, of profound Learn
ing ; while they can, Avith an equally un
grateful and profane indifference, disre
gard the light of divine Inspiration, and
Truth.
which are diffused around us, not by the Light of Rea
son, or of human Literature — though it shines with more
than common splendour upon our age and nation ; but,
by the Light of divine Revelation : or', to adopt a more
scriptural phrase, « the Light of the knowledge ofthe
Glory of God, in the Face of Jesus Christ." This is
the sublime medium, through: wruch we r discover the
glory ofthe Deity — the beauties of Holiness — the wonders
of Mercy — the riches of Grace — the evil of Sin — and the
infinite Importance of eternal things. — Have you ever
studied the Nature, Properties, and Use, of this Light ?
Let it not be forgotten, that the very same almighty
Fiat, which originally commanded the Light to shine out
of chaotic darkness, must say of each of us, Teuo-5a ##;,
or we shall be like those, who grope for the wall at noon
day. 2 Cor. iv. f>, P

al o Mistakes in religion, corrected.
In no other way, and upon no princi
ple, more amiable, or more moral, than
that, of " loving darkness rather than
light," can Ave possibly account for it,
that so many of us shall dare to deny, in
the undisguised spirit of blasphemy *, that,
Salvation is by Grace; or that, it is through
Faith ; that this Faith is not of Ourselves ;
or that, it is the Gift of God-f.
* This may be thought a very strong word : but, it is
selected for that reason: for, if the literal meaning of
Bstxcrtp vpua be, evil speaking, is not this the highest degree
of it ? Of some, it is said, Sofa; fiKcurQwuatv ; to others,
(whiici t3xao-q)),f/,Etv. Nos, in rebus sacris, et ad Deum per-
tinentibus, vocabulum grsecum retinuimus. And, if we
are not to speak evil of Dignities, or of any Man — how
much less of God, and his Truth ! To deny which, is,
transfigere nomen Jehovae : and, are we to suffer that to
be outraged, and trampled under foot, by representing
such enormity in a lukewarm language — falsely called,
moderate ? Is not this to connive at the infamy, and to be
a party in the shame ? Absit a nobis impietas tam maxime
flagitiosa, et abhorrenda !
f I intreat the candid and ingenuous Reader to mark,
whether it has not been proved to demonstration, from the'
Premises, that those are primary, fundamental, and immu
table Maxims of inspired writ. To speak of them, as so
many mere speculative notions, is, to my understanding,
the language of Infidelity, and one of the most dis
guised Insults, that can be offered to the divine Wis-

Mistakes in religion, corrected. 211
To the same spirit of Blasphemy, how
ever concealed, or masked, under high
pretensions to Morality, and Virtue, it
must be ascribed, that so many " Mes
sengers of Satan, transformed into Angels
of Light," have impudently opposed the
position, now to be established : and, that
it may appear the more luminous, we
shall prove, that,
SECTION VIII.
Salvation is neither to be sought, nor expected,
because it is never to be obtained, by any
works that we can perform *.
If there be any distinct branch of
christian Science capable of demonstra
tion, in its strictest sense, it is this. The
person, who can admit, ex professo, the
divine authority of the Scriptures, and re
sist the force of that evidence, by which
dom— from whatever quarter it may arise. The fre
quency of this dishonour done to God, where it might
least have been expected, renders this protest the more
necessary. * " If the profoundest Humility towards God be the
highest instance of piety; if every thing within us, and
P 2

2 1 a Mistakes in religion, corrected.
this point will be confirmed, must have a
construction of Intellect very far indeed
from being enviable. Such resistance
should only serve to remind us of Satan's
address to the resplendent orb of day—
1 , " Sun, how I hate thy beams*."
In arranging the arguments, to be ad
duced oh this occasion, the most judi
cious method Avill be, to dispose them ac-
without us, if every thing we know of God, every thing
We know of Ourselves, preach humility to us, as the foun
dation of every virtue, as the life and soul of all holiness ;
if Sin had its beginning from pride, and hell be the effect
ef'it;" who would not wish to be radically cured of an
evil so enormous ? One of the first steps towards that
cure, is, the cordial admission of this truth into the mind :
so far is it from being any speculative notion. If all the
arts of subtilty and sophistry can make it appear,* that the
doctrineiof Salvation by works of righteousness, which we
can do, is calculated to make-, us " lowly in our own eyes,"
as the Scriptures express it, let it stand* I shall not draw
'¦'¦the Sword of the Spirit against jt." But, it istbe lan-
guiageso6Piiide— horrid Pride : wh^ch is '¦ an abomination
to the Lord.?' . : . .-.-
* The gloomy rays, emitted from the infernal regions,
were more congenial with; hfe; apostate mind ! And, is
those nothing analogous to this, in the Disposition of

Mistakes in religion, cdrrected. qis
cording to their degree of strength. — We
have been told, Avith a calmness and Com
posure, which ought to shock every mo
ral sensibility of the Soul — because, it
would " change the Truth of God him
self into a lie" — that, our works are the
terms, or conditions *, of our Pardon, Our

those, who, instead of being charmed with the beauties
and glories of that mOre illustrious Luminary, " The
Word of God," chuse rather to dwell in the dreary Ca
verns of Infidelity? They indeed deceive themselves, and
impose upon others, by calling it Philosophy. Epicurus
dignified his Atheology, and Democritus, his Atomicism,
with the same honourable title ! Our Systerri, discarding
all these affectations of vain Philosophy, has said, i. Cor. iii,
18, 19. I agree with a Writer of uncommon, talents,
and science — ¦though by no means favourable to the sen
timents advanced in these sketches — that, " There would
be more real knowledge and more true wisdom among
mankind, if there were less learning, and philosophy."
* No judicious Writer, or Teacher, will make use of
expressions, in concerns of great importance, that are
even lidble to be misunderstood. Why prefer them, when
others, perfectly free from that inconvenience, are at
hand ? Is this ingenuous ? If we are saved by Grace —
through Faith — and that, not of ourselves — not of
Works — what place can a'rrian of common Sense, or
common Honesty, find, for Conditions ? Unless indeed
p 3

214 Mistakes in religion, corrected.
Acceptance, our Justi6cation, and our
final Salvation. But, " if there come any
unto you, and bring this doctrine, neither
bid him God speed, nor receive him into
your house. For, he, that biddeth him
God speed, is a partaker of his evil deeds.
For, Avhat saith The Scripture ?"
The strain of the Scripture runs thus ;
" he, that believeth not God, hath made
him a Liar !" — " By the works of the Law
shall no flesh living be justified, in his
sight. For, by the Law is the knoAvledge
of Sin. — Now, to him that worketh, is the
reward, not reckoned of Grace, but of
debt ; but, to him that worketh not, but

he means to contradict himself, as well as to blaspheme
the sacred Truth, and will undertake to prove, that the
conditions, for which he pleads, are not works ! In that
case, it would become us, rather to compassionate his de
rangement, than to censure his folly. In omnibus his
assertionibus unicum hunc nobis proposuimus scopitm,
ut gloria Salutis gratuhai Deo et Christo illabata maneat.
EjJi-Tt? eri X<*f m tre ctcuv pivot, »* tf toym, e&to ©ttoyMsn
€>«, tiia Intrv X/ira. PoLYCARP. EPIsfr*

Mistakes in religion, corrected. ai5
believeth on Him that justifieth the un
godly, his Faith is counted for Righteous
ness. Even as David also" [for, there
never Avas any other mode of Salvation,
since the Fall of man in paradise,] " de-
scribeth the blessedness of the Man, unto
whom God imputeth Righteousness with
out works. Therefore, it is of Faith, that
it might be by Grace*."
But, Avhat if we should produce you a
passage from the same unerring Testi
mony, Avhich will assure you, that it is
impossible, in the nature of things, that our
* The force of the Argument here, is, that whatever
tends to diminish the splendour and riches of divine Grace
in the Salvation of Man — whether it be sentiment, or
expression — must be utterly rejected by those, who intend
to subscribe to the truth of Heaven, or to give God the
glory of their Redemption. Whatever defects and infir
mities, physical, intellectual, or moral, may attach to the
Writer of these pages, he can appeal to the Omniscient,
that, to secure this grand point, is his principal object in
publishing these Strictures : and, if this be not the grand
Aim ofthe inspired Oracles, he has confessedly mistaken
their true import.
F 4

216 Mistakes in religion, corrected.
Salvation should be of Grace, and of
Works too; — will you still pertinaciously
adhere to the ahominations of error, and
falsehood, in contempt of celestial Truth ?
Will you discard both the verum, and the
decens, at the same time ? For, what do
we read ? " If it be by Grace, it is no
more of Avorks: otherwise, Grace is no
more Grace. But, if it be of Avorks, then
it is no more of Grace : otherwise, Work
is no more Work." So that, the invari
able Maxim, to be observed, by every
intelligent, honest, upright Teacher of
Christianity, is, that, Gratia non est ullo
modo Gratia, si non sit omni modo Gratia.
If of Grace, then not of works. " For, by
Grace aye ye saved*."
* In this contest, therefore, it is demonstrably evident,
that the Champions for those errors, we are labouring to
destroy, as eclipsing the lustre of divine Grace, let their
ostensible plea, or excuses, be what they may, are actu
ally pouring* contempt, at one and the same time, on the
to xahov, the to vspettov, and the wafofttvov. How this accords
with their professional concern for Virtue, and Morals,
is an spnigma too puzzling for us to explain. Instead

Mistakes in religion, corrected. 217
But, there is another argument still in
reserve, which will not only corroborate
Avhat we have already advanced, but, it is
to be hoped, will strike the most salutary
terror, as Avell as conviction, into the minds
of those, Avho have hitherto presumed to
dispute the dictates of Heaven, or to ar
raign the Avisdom of God, at their impious
Bar. For, have. Ave never heard, that,
" As many as are of the works of the Law

of promoting these aberrations from the Lux evange-
lica, posce Exemplar honesti, euetvo axno EiSbj, a icoeiTa, ra
oo-ia. en. Let those, who deem it either wiser, or safer, to
pursue that plan, betake themselves to their Terms, Con
ditions, and recommendatory Performances ; as for Me,
Ps. Ixii. 5  8. Isa. xxvi. 3, 4, 12.
I shall quote, on this occasion, a foreign writer, who
has no Rival in our day. Et hoc in confesso est : veram
et proprie dictam foederis Gratiae conditianem, qua pre-
cipue distiriguitur- a foedere operum, hanc esse ; ut omnis
justitia, in qua jus vitas unice fundatur, praestetur a Me-
diatore et Sponsore foederis. Recte igitur dicitur, Nefas
esse quidquam boni agere ea intentione, ut id agendo nos-
tram promoveamus salutem. Benedixit nobis Deus omni
benedictione spirituali in ccelis in Christo. Haec perpetua
est et constans Scripturarum doctrina, a qua ne specie qui-
dem aliqua verborum recedendum est.

218 Mistakes in religion, corrected.
are under the Curse" of that Law ; from
which there is no Redemption, but freely
by the Grace of God, and through Faith
in the Blood of the Redeemer ? Is it pos
sible, that, with The Bible before our eyes,
we should be strangers to such a declara
tion ? Gal. iii. 1 0 *.
* Might we not very safely rest the decision of our
Cause, upon this single passage ? Let the unfeigned
Lover of truth dwell upon it, with critical accuracy, and
what will it teach him ? Will it not teach him the abso
lute impossibility of our being justified, or saved, in any
degree, in any wise, by our personal obedience to the
divine Law ; which pronounces its righteous Curse upon
every failure ? For, the words are a categorical Propo
sition; extending to all persons — all times — and all
things : not merely to the Qaovreoa ra vo/tu, " the weightier
matters of the Law," but, to those, which may seem of
the smallest concernment : so that, every idle word, every
vain thought, every corrupt affection, and how much
more, every evil action, is of itself sufficient to render us
liable to the Curse, which the moral Governour of the
world has denounced against all unrighteousness — against
every transgression. Every omission of what is good —
every secret evil, known only to God — and every sinful
operation of the mind — exposes us to his eternal wrath,
and indignation: nor is there any refuge from it, but in
the divine Graces and Mercy. Recollect only, that the
least sin is a violation of the whole Law, Jam. ii. 10. ;

Mistakes in religion, corrected. 2l<j
*' Say I these things as a Man — or saitb.
not The Scriptube the same also?" —
For the sake of life and immortality, search
for yourself, and see. Indulge the spirit
of free, ingenuous, and sober Enquiry—
and, I cannot but suppose, you will soon
discover, that, if you depend on any thing,
which you call works, terms, or conditions*)

that the least violation incurs the Curse pronounced
against every act of disobedience ; and your own Reason
will compel you to deduce this Inference — that, there can
be no hope of Salvation for us, but in the Redeemer.
Gal. iii. 13. " The way of Salvation x\s so ordered, as
that we should see the necessity for Christ : a continual
necessity — a necessity in all things." Is. xlv. 22-—.
Let us be allowed the licence of a little inelegant repeti
tion in a matter, which ought to be fully understood.
Locke has used much more, in his doctrine of Ideas —
though of less importance. " Line upon line, precept
upon precept, here a little, and there a little, is, on some
occasions, both expedient, and useful."
* The writer has no other quarrel with this phra-*
seology, but what arises from a deep conviction, that the
direct tendency of it is, " to frustrate the Grace of God —
e&iTttv tw Xap iv t» ®«. Gal. ii. 21." Under this convic
tion, he deems it impious to treat it with any lenity; " it
is to be withstood ; We are not to give place to it, no,
not for an hour ; that the truth of the Gospel may re-

2&0 Mistakes in religion, corrected.
of your own performing, for Pardon, Ac
ceptance, and Salvation, either the moral
Governour of the Avorld must make a sa
crifice of his own Oracles to your conceit,
vanity, and insolence; or, the Cause must
certainly, and eternally, go against you.
For, against every failure of perfect and
perpetual Obedience, the Law of Works
has issued its righteous Curse. And that
Curse, is, wrath revealed, and ruin threat
ened. But, " Christ hath redeemed us
from the Curse of the Law, being made a
Curse for us. Therefore, we conclude, that
a Man is justified by Faith, and saved by
Grace, without the deeds of the LaAV."
main with us." Dissimulation, in this case, is wicked
ness. Gal. ii. ii-  16. Such unyielding maxims will,
no doubt, be very disgusting to those, who tell us, that,
" To men of liberal minds, all Countries, 'and all Reli
gions, are the same!" and, to those again, who are of
©pinion, that, " none but learned Bigots will fight for
modes of Faith ! " If so, the Apostles were Martyrs to
their own Bigotry ; not, to " the Truth as it is in Jesus ! "
For, what is. Christianity itself — but a peculiar mode of
Faith I therefore called, among other significant Titles,
« The word of Faith." Rom. x. 8, 9.

Mistakes in religion, corrected. igi
But, if this Doctrine be so plainly re
vealed, so fully ascertained, and so easy
to be demonstrated, why is it so little
preached, understood, or believed ? — The
Causes are as infamous, as they are obvi
ous. They shall be briefly stated-
It might be said, that this is the Age of
reason, and philosophy — no less so, of
corrupt fashion, dissipation, and levity.
The very literature of the times, through
all its departments, Avears the stamp of
infidelity, and atheism *. Religion is either

* The very Novels of the day teem with this excess of
Infamy. Such is the vigorous, not to say the diabolical
activity of the Enemies of the christian Faith, that they
will make use of this vehicle to convey their poison
through the land. So that, the youthful minds of all
the rising generation are likely to be contaminated with
these principles of Vice and Depravity. The torrent
has been suffered to swell to such a height, that no repul
sive power of human effort can now counteract its fatal
operations. The moral Alarm however has been sounded,
in the language of no less patriotic than just severity,
by the Author of " The Pursuits of Literature ;" whom,
it is honour to celebrate. The political Salvation of the

2S2 Mistakes in religion, corrected.
kept entirely in the back ground — or, if
at any time it be brought fonvard at all,
it is such a Thing — so disfigured, and so
disgraced — that the goodly fellowship of
the Prophets, the glorious company of the
Apostles, and the noble army of Martyrs,
would blush to own it.
And, why so? why should modern Chris
tianity be so hideous a metamorphosis of
that, which is represented to us in the
pure Word of God ? — In some charac
ters, it is owing to an Ignorance, for Avhich
candour and charity would in vain seek an
excuse; it is so wilful. An Ignorance
of God — of his Law— of Sin — of Christ —

Country, must now depend entirely upon uncommon
exertions to inspire religious sentiment, and in providing
parochial Schools. There seems to be no other mode of
rescuing the great mass of Society from universal depra
vity of principle, and manners. As to the higher classes,
they are impenetrable to every address, but that of an ap
proaching Death, and the awful hour of a final Judgment.

Mistakes in religion, corrected. 223
and of his Gospel. An Ignorance, which
must beindulged — because, it is surrounded
with a blaze of Light, and might easily
be corrected. But, " the Light shineth
in darkness, — and the darkness compre-
hendeth it not." 1 John i. 5 — 7.
In other characters it may be ascribed
to a Prejudice, as corrupt, because no less
obstinate — and therefore, no less culpable.
How often do Ave meet with persons,
who can enter their warmest and most
indignant protest against the weakness
and absurdity of prepossession, in every
instance, but in that, which applies to
themselves, and to those unscriptural, pre
posterous, and antichristian mistakes, they
are determined to entertain, upon the

Any appeal to their superior sensibilities, talents, or pa
triotism, is an idle farce. Probatum est. Some indeed
have attempted to ridicule them out of their infamies;
but, they are beyond the reach of Wit, and Satire ; and
is not their Case too serious for Irony ?

224 Mistakes in religion, corrected.
highest of all concerns ! They acknow
ledge a professional belief in a Revela
tion, the most essential characteristicks
of which they renounce! Nor is this at
all unfrequent, among those of superior
penetration, genius, and judgment, in all
other matters*.
* The Sources of Error, or wrong Judgment, it will
be seen, by those, who have made a proper use of their
reflective Powers, are numerous. Sometimes our mis
takes arise from Ignorance; and sometimes, from Inad
vertency; but, most frequently, from corrupt Passions,
and allowed Prejudices : the two-fold Evil attending the
latter is, that they blind the Perception to the evidence of
Truth, and they throw a false colour upon that Truth
itself. For this reason, the Scribes and Pharisees could
discover neither Wisdom, nor Excellence, in the very
Mirrour of all Perfection. I should therefore not only
maintain, with Locke, that, "He, who judges, without
informing himself to the utmost that he is capable, cannot
acquit himself of judging amiss; and that he, who forms
a precipitate Opinion, because he will not take the trouble
to search into the grounds of it, is so far culpable;" but
that, the Person, who indulges any wilful Prejudices
against moral Truth, deserves a censure of much greater
severity. For as none are so blind, as those, who will not
see, who can be more guilty ?
The " Essay on human Understanding" is extremely
defective, in not having enlarged on this topic. That de-
3

Mistakes in religion; corrected. 225
Much of this, I apprehend, may be at
tributed to another cause — why genuine,
apostolic, or biblical Christianity is so
little understood, preached, or believed:
to that Pride of understanding, and of
heart, Avhich, as it is of all evils the
most offensive, because the most diaboli
cal, in the eye of Heaven, is most obstruc
tive to the access of divine Truth into
the human soul. Neither indeed can any
thing be more repugnant than this to the
whole nature, system, and design, of our
Religion, or to " the simplicity that is in

feet may, in some measure, be supplied, by a due regard to
the Doctrine of Prejudices in Watts's Logic. We also;
profess to abhor prejudice ; but, where is the person, who1
does not cherish it in some form ? Where is the unre
served votary of pure and simple Truth ? He knows,
that this is the Evil, which, in numberless instances, is the
main Prop of those moral and religious Errors, which
have been so destructive to mankind, as to their supreme
Concerns. We ought to be continually apprized by
those, whose official duty it is, how unsafe it is to take any
thing for granted in matters of Religion, which we have
not ourselves examined ; and how inexcusable it is to do
this, in cases, wherein we may be able, with a little pains,
to judge for ourselves. Q

226 Mistakes in religion, corrected.
Christ :" by which, Ave are every Avhere
taught, that, " the loftiness of man shall
be brought down, and the haughtiness of
men shall be laid Ioav; and the Lord alone
shall be exalted *." In perfect conformity
to which idea, we are required to believe,
that, SECTION IX.
Salvation is so constituted, by the divine ap
pointment, that there shall be no possible
Ground of boasting, on the part of Man\.
* Among the various sorts of Pride, the most specious,
and the most dangerous, are generally the least noticed :
such as, reasoning Pride, and spiritual Pride. But, " if
spiritual Pride be the worst kind of pride, it should be re
collected, that a confident reliance on our own Reason, as
having a right to determine all matters between God and
Man — or, on our own Goodness and Virtue, to recom
mend us "to his Favour — may prove in the end the high
est instances of the worst offence, that can be committed
against his Wisdom, and Grace" This hint deserves, at
least, the attentive consideration of those, who are at all
conscious of their accountableness to God : and, it will
be acknowledged, I think, that, if we must err, it is much
more prudent, and safe, to err on the side of Humility and
Self-renunciation. It is even more amiable, as well as
decorous, to abase, than to exalt, ourselves. Luke xiv.
7 — n . . . xviii. 9  14. Eph.'iv. 1, 2.
t It is easy to conceive, that such a Thesis will meet

Mistakes in religion, corrected. 22?
From the most impartial Enquiry, I
have been able to make, into the various
Grounds, upon which mankind are pro-
pense to appreciate themselves unduely —
to exalt themselves — or, to " think more
highly of themselves than they ought to
think," as to the matter noAv under our
investigation, I cant discover only these;
Avhich, it may be safe, distinctly to enu
merate — for the benefit of those, Avho need,
or wish, to be informed.

with the most indignant " opposition of Science, falsely
so called ;" upon the same principle, as that, which misled
the athenian Philosophers to ridicule and insult St. Paul,
as a Babbler, because he preached to them " Jesus, and
the Resurrection." The Arguments, by which they re
plied to his reasoning, were, Ignorance, Pride, and Pre
judice. Three goodly Logicians, no doubt Land always
at hand. But, so it is : " the pride of human Reason and
Philosophy is not easily reconciled to the humility of the
Gospel, and to the shame of the Cross. Those, who are
accustomed to pay a sort of adoration to the delusions of
their Imagination — and to sacrifice to their own Vanity,
and Conceit — are generally the most violent enemies of
the Truth. A Set of men, who make profession of hearing
themselves, and of being heard by others, are not in a very
proper disposition to hear God, or to receive bi$ Word."
Q a

228 Mistakes in religion, corrected.
The Grounds of " boasting," which are
generally taken, are, Reason — Free-will —
Free-agency — Philosophy — Learning — reli
gious Privileges — superior Virtue — compara
tive Excellence — and such like. — Now then,
it is, as I conceive, of the very nature of a
Mind properly ill uminated — I do not mean,
by the Spirit of free enquiry, according to
the recent prostitution of that phrase;
much less, by modern Philosophism — but,
by the Word and Grace of God, — to enter
cordially into the views, the designs, the
determinations of Heaven, so far as they
are revealed to us in sacred Writ *. And,
* «* To shew forth the riches of his Grace," is one
of the most palpable and prominent Designs ofthe supreme
Wisdom : how then, upon what christian Principles can
he be considered as of the same Mind, and Judgment, with
the divine Author of Revelation, who does not enforce and
treat it in such a manner, as shall evidently express the
same Design ? Let our Charity extend as far as possible,
salva Veritate — only so as that it infringe not on the rights
of eternal Truth. For, H Ayawn crvfxatpu ty Ahrfceta.
Denique, hue tendunt omnia, ut Deo et Christo in so-
lidum salutis nostra? gloria transcribatur, nostra autem
gloriatio prorsus exsulet. Gloriatio est, dicere aliquid de
se ipso, quod sit causa vel evadendi judicium, vel juris

Mistakes in religion, corrected^ £29
among these Determinations of the most
High, none can be more explicit and evi
dent, than that, every possible Ground of
" boasting," on the part of Man, shall be
utterly and for ever done aAvay, in the
business. of his Salvation. " Where is
Boasting then ?" says the Scripture. —
" It is excluded" — is the Answer. — " By
what Law ? of Works? — Nay — but, by the
LaAV of Faith." Rom. 3 *,

expectandi hereditatem, vel etiam quidquam petendi a Deo.
Talis gloriatio prorsus est exclusa : non lege Operum — id
est, ea doctrina, quae salutem per opera consequendam
monstrat, hominique earn prsestanti gloriandi fiduciam dat ;
sed, lege Fidei — quae docet justitiam quasrendam in Christo,
et apprehendendam fide, sine ullis actionibus nostris, quae
hie quomodocunque in considerationem veniant.
Witsius.
* We have heard men of profound learning, and high
philosophic repute — public Teachers — who have dared
to affirm, that the inspired penman is speaking here of
the works of the ceremonial Law only. A greater False
hood is hardly within the region of possibility-^-nor a
greater proof of the wilful blindness of those, who oppose
the Truth, and are determined not to see it. Are you an
honest Man? Then, instead of listening to any human
Authority, read over the preceding chapter carefully-^
Q 3

$30 Mistakes in religion, corrected.
No person, therefore, can have had "the
eyes of his Understanding enlightened,"
so as to be of the same Mind and Judg
ment Avith the only Avise God, Avho, either
directly or indirectly, upon any plea or
pretence whatever, shall presume to talk
of any inherent sufficiency of Reason, Will,
Power, Virtue, Goodness, or Morals, to
recommend, much Jess to entitle him, to
the Grace, Mercy, and Favour of God in
Christ Jesus, So far from encouraging
or insinuating such an Opinion, he will
reject it with abhorrence, He will con
sider it as erecting his impious Crest,
swollen with moral pride and insolence,

and decide for yourself, whether th? Apostle refers here to
the moral Law, or no. The fact is; he is labouring to
shew, that we must be *' saved by Grace through Faith"
alone ; and that every imaginable ground of boasting, on
our part, must be totally and for ever excluded, shut out ;
as much as we shall certainly be, from the beatific Vision,
if we are not made most cordially and humbly willing to be
saved in this way. We may say with the haughty Cardinal,
Ccelum non gratis accipiam ! but, let us beware, that it be
not said to us, in return, Ropiustrfy ot KaTyipapevot «f to ttvp
to flfiaiw. Matt, xxy. 41,

Mistakes in religion, corrected. 231
against the immutable resolves of Him, be
fore Avhom, " all Nations are as nothing —
and they are counted to Him less than
nothing, and vanity *. Should a thought,
of this stamp, obtrude itself upon his
mind, it will be repelled Avith detestation —
as calculated to excite him to disobey the
supreme Authority ; and will therefore
serve to lay him prostrate in deeper
Humility before the throne of Grace,
and provoke him to say, with increasing
ardour, and devotion,
" God forbid, that I should glory f
[or boast,] " save in the Cross of our
* Exalted views of the divine Being, and a proper Sense
of our own moral Insignificance, not to say, Depravity,
will effectually cure us of being " puffed up with a fleshly
Mind." A meditative perusal of the fortieth chapter of
Isaiah might have some tendency to produce this good
effect. Let the careful Reader of that astonishing speci
men of the sublime, the beautiful, and the pathetic, place
himself in the presence of a Being of such incomprehensible
majesty and grandeur, and he must surely be conscious of
his own nothingness ; he must feel himself lighter than the
smallest dust on the balance ; he must be annihilated, as it
were, before him.
Q 4

232 Mistakes in religion, corrected.
Lord Jesus Christ ! For, unto Him shall
man come ; and all, that are incensed
against Him, shall be ashamed. In the
Lord shall all the Seed of Israel, [the
Israel of God,] be justified, and in Him
shall they glory."  " Not of Works,
lest any Man should boast." Gal. vi.
14  16.
M Heaven on such terms !" some cry with proud
disdain —
" Incredible, impossible, and vain !"
" Rebel, because 'tis easy to obey,
41 And scorn for its own sake the gracious Way.
" These are the sober — in whose cooler brains
" Some thought of Immortality remains :
" The rest, too busy or too gay, to wait
*' On the sad theme, their everlafting State,
*' Sport for a day, and perish in a night —
u The foam upon the waters not so light."
Tcij itao-t koivov eft TH^a/jutpTavEtV
Efffi S1' a/xa^TYi, kiivo; sxet' er ctmf
Aj3sXoj xtf avot.@o<;, en? Er xaxov
Ueaav xenai, ixn'S' okivtjtoj netel.
AvQc&ta, toi o/kwotiit' nytotmm.
Antic. Soph.

AN
INCIDENTAL DISSERTATION,

** Philosophy, that does not dream, or stray,
*' Walks arm in arm with Reason all her wayf
" All Truth is precious, if not all divine —
<c And what dilates the pow'rs, must needs refine.
" But Reason still, unless divinely taught,
" Whate'er she learns, learns nothing, as she ought!
"The lamp of Revelation only shews —
*« What human Wisdom cannot but oppose —
" That Man, in nature's richest mantle clad,
" And graced with all Philosophy can add,
" Though fair without, and luminous within,
" Is still the progeny and heir of sin.
*' Thus taught, down falls the plumage of his Pride j
" He feels his need of an unerring Guide ;
rt And knows, that falling he shall rise no more,
" Unless the Pow'r, that bad him stand, restore.
" This is indeed Philosophy : this known,
P Makes Wisdom, worthy ofthe name, his own:
" And, without this, whatever he discuss —
fl Whether the space between the stars and us — •
f1 Whether he measure earth, compute the sea,
f Weigh sunbeams, carve a fly, or split a flea —
" The solemn Trifler with his boasted skill
P Toils much, and is a solemn Trifler still :
Fc Blind was he born, and, his misguided eyes
P Grown dim in trifling studies, blind he dies,"

254 Incidental Dissertation.
TCirep/jtev t« epav teat cumin, xat vn 3ios vtcep avm th <fw, hou rm
vvvtpymv vrgo; avro, suxaptret ta> ®ea' fiepaiio-o i' on a».o Tt aoi
JeJIhKE tcpenrov aTTaVT&IV TXTA1V, to x?w°IAsv0V auTOif, to doxtpux&v,
ro tnv e£tav mam hoyiHftevov — ra toia tijj tayixHj -^ux»S.

Prerogativa Dei totum hominem complectitur : nee
minus ad Rationem quam ad Voluntatem humanam exten-i
ditur. Quare, sicut Legi divinae obedire tenemur, licet
reluctetur Voluntas, ita et verbo Dei fidem adhibere, licet
reluctetur Ratio. Etenim, si ea duntaxat credamus, quae
suntRationi nostrae censentanea, rebus adsentimur, non
Jiuctori. Baconus, de augmento Scientiarum.

If there be any real Dignity attached to
the human nature, it must be, when the
respective talents, Avith which we are en
dowed, and distinguished, are devoted to
their great Original, and to the promotion
of his principal Designs upon earth*. To
* " I persuade myself, and would willingly persuade
others, that the life and faculties of Man, at the best but
short, and limited, cannot be more honourably and more
usefully employed, than in the search of Knowledge :
more especially of that sort, which pertains to the moral
culture of his Reason, as the Seat of intelligence — which
relates to his Duty — and which conduces tohis final Hap
piness. In these enquiries, therefore, wherever I perceive

Incidental Dissertation. 235
imagine it is Avithin the compass of the
most exalted powers of Intellect to dis
cover, or to fathom, those designs, any fur
ther than they are revealed by their su
preme Author himself, is a degree of arro
gance and presumption, Avhich no sober
mind will dare to indulge. With such a
Revelation, however, it has been taken
for granted, Ave are favoured : and, infU
nite pains have been nobly employed, to
inform the ignorant, and to convince the

any glimmering of Truth before me, I readily pursue,
and endeavour to trace it to its source — without any re
serve or caution of pushing the discovery too far, or open
ing too great a glare of it to the' Public. I look upon the
discovery of any thing that is true, as a valuable acqui
sition."— I would willingly converse with Mankind as one
Friend with another — without reserve : and, in that case,
though the Press, which is indeed most unmercifully
abused, is the medium, of our intercourse, the least, they
can expect of me, is, that I should tell them, what I con
ceive to be, the Truth. Should they treat it with indigna
tion, and dissect and atomize me for my pains, it will be no
proof of their urbanity, and I shall think it rather hard mea
sure; but endeavour to rest satisfied, with no uncommon
Jot in this strange world— with an ill requital for a good
P$ce,

C35 Incidental Dissertation.
obstinate, of itsdivine Authority, its humili
ating Necessity, and its inestimable Worth
To this end, all the powers of Genius,
Erudition, and Eloquence, have been ex
hausted, in arranging its Prophecies; in
proving the moral certainty of its Mira
cles; and, in illustrating the transcendent
excellency of its Doctrines, and Precepts.
So much indeed, and, Avith such superior
abilities, has been submitted upon those
important subjects, to public considera
tion, that, we ought to stand astonished to
hear, there still remains one speculative
Infidel among us*.
* " What is Truth? said scoffingPilate; and would not
stay for an answer. Certainly, there be, that delight in
giddiness, and who count, it a bondage to fix a Belief;
affecting Free-will in thinking, as well as in acting : and
though the Sects of philosophers of that kind be gone, yet
there remain certain discoursing Wits, which are of the
same vein — though there be not so much blood in them,
as was in those of the ancients. But, it is not only the
difficulty, and the labour, which men take in finding out
of Truth — nor again, that when it is found, it improved*
upon men's thoughts — shall bring Lies into favour ; but, a
natural, though corrupt love of the Lie itself." LpRp Bacjos,

Incidental Dissertation. 23?
Hoav, indeed, is this to be accounted
for, in the history of Man, and Mind-
that, notwithstanding the complicated
Evidences for the truth of Christianity,
adjusted, as they have been, with so much
science, beauty, and order, it should still
be discredited, and opposed, by any de
scription of people ? So long as we adhere
to any rules of propriety, we cannot as
cribe the pertinaciousness of such charac
ters to their paramount sagacity, and pe
netration : nor am I acquainted with any
virtuous Charity, or Candour, but must at
tribute it, either to their incapableness to
comprehend those evidences — or, to their
not making any correct use of their Rea
son, in this case — or else, to some most

" A Revelation from God, that justifies itself from the
creation of the world ; which tells you every truth, that a
wise man would-be glad to hear; which is supported with
all the Authority, that an omnipotent God can give ; which
is confirmed by all the Assurance, that human Testimony
can afford; is of no weight against a few bold assertions of
weak mortals, who exceed their Fellow- creatures only in
arrogance, and presumption ! "

£38 Incidental Dissertation,
wretched and faulty perversion of it. And
now that I have fallen on the subject,
suffer me to affix a few illustrative remarks
on Reason, in every various form it can
assume * : which, I beg leave to distinguish,
by the several phrases of, human Reason —
sacredReason — and right Reason; together
with their secondary adjuncts, false reason
ing, and just reasoning.
Human Reason -j-.
* Nothing can be of greater importance than the right
understanding, as well as the proper use and application,
of this Faculty. We have seen, that it can be prostituted
to the most mischievous purposes : that it has been fre
quently introduced to plead the cause of Atheism itself !
and, in all our treatises on the most interesting topics
of Religion, Virtue, and Morality, countless are the in
stances, in which human Reason is the prominent idea !
Nevertheless, there is scarce another term in our language
so equivocal, or indefinite. Will the Reader accept the
result of my private ruminations on this subject ? They
are oflered to his candid attention — if not with the most
perfect perspicuity, at least with the advantages of method,
and brevity. MjiJev ayatv. Omnia enim breviora reddet
Ordo, et Ratio, et Modus.
•J- Ratio significat facultatem hominis, qua percipit, et
judicat, verumque a falso dignoscit: sed, uti nunc sunt
7

Incidental Dissertation. gsg
Fpr the special purpose of Investigating
the true nature of human Reason, and of
finding out what it really is, in se, I have
laboured to detach myself entirely from
all external objects — to abstract myself, as
, much as possible, from every impression
of sense — and, if I may be permitted the
term, to idealize myself*. In this parti-

homines, et in statu naturali, in nemine mortalium recta.
Caeterum Ratio, quamvis corrupta, Ratio tamen manet;
id est, ea facultas, qua homo cognoscit, et judicat. Id-
circo si divinae res, si mysteria Religionis cognoscenda sint,
non aliter id fieri potest nisi per Rationem. Ipsa fides,
quum cognitio, et iwja-i? sit, et assensus, Rationis, sive
Mentis, est operatio.
* There was a current report, when I was under the
tuition of Alma Mater Cantabrigiensis, that the great
Sir Isaac Newton used to study with his eyes shut, and
his head between his knees. Some such process seems
absolutely necessary in all abstract enquiries. " Scienti
fic knowledge is best acquired' by* the Soul's abstraction
from the outward objects of sense, and retiring into
itself; that so it may the better attend to its own inward
notions, and ideas. And, therefore, it is many times
observed, that over-much reading and hearing of other
men's discourses, though learned and elaborate, doth not
only distract the Mind, but also debilitates the intellectual
powers, and makes the mind passive and sluggish, by

240 Incidental Dissertation*
cular situation, I have proposed to myself1
the following question, What is human
Reason*? But, the further I have pur
sued the research in this abstract mode,
the less I have been able to form any
clear and distinct conception of the thing. ,
And, no wonder: for, what Avas it, but
labouring at an almost impossibility; that
is, to dive into the essence of Intellect.
An effort, even more vain and hope
less in metaphysic, than in physical, en
quiries.
calling it too much outward." — Indeed, a Free-thinker, in
the good meaning of that term, is seldom to be fourtd.
* I know not whether I shall be understood, but, it ii
perfectly luminous to my own conception, when I say,
that human Reason may be called the active Power of in
tellectuality : and, reasoning, is that power in exercise.
Science, as one expresses it, is not Sense : but, there is
another Power in the soul besides that of Sense, or Passion,
to which science, knowledge, and intellection, is to be re
ferred. Both men and beasts do perceive the objects of
Sense; but, ratiocinations concerning their nature and
utilities, are slowly, by labour and help of instruction,
attained unto. This it is to seek knowledge, ev to met
fHEtvuv euTMiytcriAtt' ev exeivco to ovofiart oti ttot exit n fyvx-n, era,
mrn xa$ euny\v 7tpay^,aTweTat ttepi to ovto.

Incidental Dissertation. 24 1
JVom this affected elevation towards
Occult Science, I soon felt myself under
the necessity of descending to some more
level plain ; and, to trace the nature of
Reason, through the medium of its several
operations — or, the manner, in which it is
usually exercised, and applied : and then,
I found myself on a kind of terra firma;
a $og, 778 gu; and it immediately appeared
to me a sort of intellectual Substratum *.
/ * " As the Mind of man is the noblest work of God,
¦which comes under our inspection, and Reason the noblest
cfits intellectual faculties, it cannot therefore be deemed
any trifling study. It must indeed be acknowledged,
that, though it is of all objects nearest to us, and seems
the most within our reach, it is very difficult to attend to
its operations, so as to form a distinct notion of them ;
and, on that account, there is no branch of knowledge, in
which the ingenious and speculative have fallen into so
great errors, and even absurdities. These errors and ab
surdities have given rise to a general prejudice against
all enquiries of this nature. Because, Philosophers have
for many^ages given different and contradictory accounts
of the powers of the Mind, it is concluded, that all spe
culations concerning them are chimerical, and vision
ary."— Whereas the fact is, that, we attempt too much;
we neglect the principles of common Sense ; we despise
the language of universal Experience ; and disdain to be
wise with sobriety. " There are many things, respect
11

242 Incidental Dissertation.
For example. Experimental philoso
phers, in their disquisitions on Matter
ing the nature and the structure of body, and of mind,
which our faculties cannot reach, and many difficulties,
which the ablest philosopher cannot resolve." Above all,
let us never forget, that, the Sources of mistake, and error,
from within and without, are so many and various, and so
do they attack us in every direction, that I can see no pros
pect of any intellectual security from their influence, but
by constant application to a divine Agency. To believe
in God, is, to believe in him, among other things, as TV
(furuv 'O 7raTnp. " The first Creature of God, in the works
ofthe days, was the light of the Sense; the last was the
light of Reason ; and his Sabbath-work, ever since, is, the
illumination of his Spirit. First, he breathed light upon
the face of the matter, or chaos ; then, he breathed light
into the face of man ; and still he breatheth and inspireth
light into the face of his Chosen." Lord Bacon's Essays.
There are however too many of us, who set them
selves sp for the Illuminati, the Lights of the world — ¦
O ! how unlike this prodigy of universal Science ! who
speak of Reason, as they ought to speak of Scripture — as
if it were To MeTpov wavritiv, as if it were itself name voepa; :
instead of being the Vis cognitrix, " the cognoscitive
Power," or Capacity — by which we are as liable to receive
Error, as Truth, unless, it be properly regulated. Num
berless are the instances of Authors, who have made use
of their Reason in works of five hundred pages, who
-nave scarcely reasoned aright in fifteen. As Truth, Ex-

Incidental Dissertation. 243
and Spirit, inform us, that Ave have no
positive idea even of Substance ; Avhich is
nevertheless an object of the senses — both
of the sight and touch. " We accustom
ourselves," say they, " to suppose some
Substratum, in which an assemblage of
many ideas subsists, and from which they
result ; and Avhich therefore Ave call, Sub
stance. But, if any one Avill examine
himself, concerning his notion of pure
substance, in general, he will find, that
he has no other idea of it at all, but only
a supposition of he knows not what sup
port of such qualities, Avhich are capable
of producing simple ideas in us ; which
qualities, Ave commonly call Accidents.
Should it be demanded of any one, what

cellence, and Good, Ought to be the primary pursuits of
mankind, it is benevolent, frequently to apprize them of
this. Were it not an invidious task, and would it not ex
pose me to the suspicion of extreme conceit, I could pro
duce from some Authors of the highest reputation, the
grossest self contradictions in the space of fifty lines only !
Their object, in that case, has frequently been to exalt their
Idol, human Reason.
B 2

244 Incidental Dissertation.
it is, to Avhich these qualities, or acci
dents — such as solidity, extension, and
colour — adhere, he Avould not be in a
much better case than the poor Indian,
who, saying that the^vorld was supported
by a great elephant, was asked, what the
elephant rested on ? To which he replied*
" a great tortoise." But, being again
pressed to know what supported the tor
toise, he answered, " Something, he knew
not what." The Idea then, to Avhich we
give the general name, Substance, is no
thing but the unknown support of those
qualities, Avhich we imagine cannot exist
sine re substante.
There is in this respect, if I mistake
not, a perfect analogy betAveen Reason,
and Substance *. The former, I humbly
* Who, that has carefully perused the immortal work of
bishop Butler, can be ignorant of the great advantages, and
irresistible force, of analogical argument ? No Viper, I be
lieve, has attempted to bite that File ; no minute Philoso
pher, to nibble at that Rock. That profound Work re
mains unanswered — as to its great design. There are
parts, however, which surprise us.
5

Incidental Dissertation. 245
presume, for the sake of elucidation, may
mOst fitly be denominated a mental Sub
stratum ; and its capacity to think, con
ceive, compare, reflect, weigh, judge, and
the like, so many mental Accidents, or
Qualities. These are its internal operations,
inhering in a certain unknown something,
Ave agree to call, Reason. And this per
haps, if not the only, is the most satisfac
tory way, in Avhich we can come to the
knoAvledge of its true nature*.
* Great diligence should certainly be used, in acquiring
this knowledge. For my own part, 1 am led to conceive,
that what we call Reason, when it comes to be closely
and impartially examined, will p.ove nothing more than
the Power, or Capacity, of reasoning — or, of exerting such
and such Exercises of the Mind, the intellectual Substratum,
as have been already specified. But, if it be true, that the
Will does indeed follow the last dictate of the Understand
ing — as some have argued— that, that determines its elec
tions, it is more than ever necessary, that we should be as
clearly and fully acquainted with the nature, and, much
more so, with the rectification, of the reasoning Faculty, as
we possibly can.
I do not however fall into this opinion exactly myself.
In studying the philosophy of Mind, and Man, experi
mentally, 1 perceive, that the Understanding is much
more frequently the passive dupe of the Will, than the
p. 3

246 Incidental Dissertation.
As to its Extent— Y have no objection
myself to grant it a Province, as Avide as
the whole range of things — till it arriA'e at
the confines of divine Revelation: it may
take in the complete circle of Arts and
Sciences, and travel Avithout any con-
troul, hue atque illuc, within those limits :
but, let it not dare to profane this Sane?
turn sanctorum, by making itself the Cri-

former is the Guide, and Directory, of the latter. Video
meliora proboque, says Reason; deteriora sequor. But,
why so ? Stat pro ratione Voluntas. Trahit sua quemque
Voluptas, haud Intellectus. In the small pretensions, I
can make, to metaphysical Science, I entirely unite with
the celebrated Author of " the Institutes of eloquence." —
Id quod prius, quodque majus est, ut boni viri simus, Vo-
luntate maxime constat. Brevis est institutio vitae ho-
nestae, beataeque, si cupias, si velis. John v, 39, 40.
Ps. ex. 3.
The Analysis of my own reflections may be thus briefly
stated. It is the office of Reason, to think— to compare-
to estimate: it is the property of the Will, to chuse— to
prefer — to pursue: it is the province of the Heart, to
feel— to relish — to enjoy. " Is thine Heart right ? " is a
question, in Ethnology, of superlative magnitude. — We
may see in this very concise Syntagma both the nature and
place of Reason, in the intellectual and moral constitution
of man.

Incidental Dissertation. 247
terion, Standard, Rule, or Measure, o?
sacred Truth ; Avhich belongs to a totally
di^rent region. . . As soon as she is ad
mitted into that Temple of the living
God, let her bow doAvn Avith unreserved
submission ; let her be adorned Avith that
most becoming of all ornaments, the deep
est humility ; let her surrender all her
poAvers to his infallible dictates. She has
nothing to do there, but to listen— lo
wonder — to adore. " The Lokd is in
his holy Temple; let all the earth keep
silence before him *."
* One of the most laborious and successful Enquirers,
de humano Intellectu, et de Arte ratiocinandi, has al
lowed, that, " whatsoever is divine Revelation ought to
over-rule all our opinions, prejudices, and interests, and
hath a Right to be received with full assent. Such a
Submission, as this, of our Reason to Faith, takes not away
the land-mark of Knowledge. This shakes not the foun
dation of Reason — but, leaves us that use of our Faculties,
for which they were given us."
Thus far, Locke. Another Writer of no common vi
gour of Mind, and powers of Eloquence, and though a
disguised enemy to the christian Cause, has sense enough,
to perceive, and honesty enough to own, " that its pecu
liar and distinguishing Doctrines should be suffered to
R 4

24S Incidental Dissertation.
From this very cursory view of the
nature, use, and extent, of human Reason,
we advance to that of ' <g
Sacred Reason :
by Avhich, Ave would be understood to
mean, all that Scripture, for Avhich we

rest on the sole authority of Revelation : that, to make
them matter of speculation, is, to make them disputable ;
and to make them disputable, is, to unfix them in the
minds of men : since, in the natural order of things, Reve-,
lation may confirm what ph>losophy teaches, but, philoso^
phy can give no confirmation, nor any further authority, to
what Revelation has taught." — This witness is true. For,
what can be more preposterous, than to imagine, that the
Light of Reason, as it is called, can add either truth, or
weight, to the Light of Revelation ! It stands, like, the
Sun, parvis componere magna, beaming lustre on all around
it, but indebted to none for any additional splendour. The '
attention, which is so often paid to the learning of men,
while the wisdom of God himself is so much neglected, is
among the melancholy proofs of practical Atheism. Who
will undertake to determine the difference of guilt, between
the folly of saying there is no God, and that, of treating
his Word with contempt ? Jer. viii. 9.
HohXco to ippovtiv euoatiJ-ovta;
Hputov vitapxef xevi & t* y E15 ®£(>y
MiiJ.y arenTetv.

Incidental Dissertation. 249
consider ourselves indebted to the inspi
ration of God ; and, therefore, Ave habi->
tuate ourselves to celebrate it as the gift
of his infinite, unerring, and incompre^
hensible Wisdom. Actuated by such a
conviction, Iioav can Ave ever speak of it,
more highly than it justly deserves ? or,
how can Ave exalt it, in any strains equal
to its worth ?
For, the moment Ave admit its heavenly
Origin, Ave are bound to acknowledge,
that is has an unquestionable authority,
and right, imperiously to demand our su
preme regard, and the entire resignation
of all our intellectual faculties to its in
junctions ; to every thing, it requires us to
believe— to be — and, to do. To hesitate, to
demur, and, much more so, to disobey,
is, in this instance, alike irrational, and
impious. It is, to sacrifice both Reason
and Religion upon the altar of our own
rebellion, and perverseness ; it is, practi
cally to convert the truth of God into a
|ic ; it is, to worship and serve the crea-

€50 Incidental Dissertation.
ture more than the Creator*. Whereas,
to turn the Avhole strength of the Mind,
* These however are those broad Verities, which
Mankind cannot, will not, bear to be told. They chuse
rather to be tickled, and flattered, into the grossest Self-
deceit. How often have the honest part of our public
Teachers occasion to put that appeal in Gal. iv. 16.
" One, of the later school of the Grecians, examineth the
matter," says Lord Verulam, " and is at a stand, to think
what should be in it, that men should love Lies. But, I
cannot tell ; this same Truth is a naked and open day,.
light, that doth not shew the Masques, and Mummeries,
and Triumphs, of the world, half so stately, and daintily, as
candle-lights. Doth any man doubt, that, if there were
taken out of men's minds vain opinions, flattering hopes,
false valuations, imaginations as one would, and the like,
but it would leave the minds of a number of men poor
shrunken' things : full of melancholy and indisposition, and
unpleasing to themselves ?
" It will 'be acknowledged, however, even by those who
practise it not, [who prefer the amicos ofthe Obsequium,
to the odium of the Veritas,] that, clear and round dealing
is the Honour of man's nature : and that, mixture of false
hood is like alloy in coin of gold, and silver, which may
make the metal work the better, but, it embaseth it. For,
these winding and crooked courses are the goings of the
Serpent ; which goeth basely upon the belly, and not upon
the feet."
The contemptible Frivolity ofthe times cannot suffer,
what that very frivolity renders the more requisite " a
frankness and intrepidity of nature, confirmed by reflect

Incidental Dissertation. <25l
and all the affections of the Heart, to
wards this celestial Source of light, excel
lence, and bliss, is the only thing, that can
be entitled to the appellation of
Right Reason*.

tion, and sanctioned by the example of the noblest wit
nesses to virtue, in every country, and in every age of man.
Truth mental, is the conformity ot our conceptions to the
realities of things : Truth verbal, is the consonance of our
language to those conceptions. Hence, a Language, not
correspondent to the subject, is an essential failing: in
some degree indeed excuseable, if it arise from constitu
tional timidity, or inadequacy of apprehension ; but, ex
tremely culpable, if it result from deficiency of zeal, and
temporising suggestions of Fear, or Interest." We may
pity the situation, but, we must be infamous, not to ad
mire the magnanimity of the Character, which has taken
for its practical Motto, Atoftetav hm nappwtav.
* It is indeed, at once, the highest instance we can
give of mental rectitude, and of intellectual humility :
both which seem to be strangely neglected in our general
estimates of moral Virtue. That the latter is absolutely
necessary, in our cordial reception of divine Truth, will
never be disputed by those, who understand it. Sunt
enim quaedatn ita revelata ut credi debeant, intelligi vero
jeque ac negari non possint. Qua; scrutari, et ex sui iri-
genii modulo definire, est audacissima? praesumtionls, et

25-3 Incidental Dissertation.
For, Avhat is right Reason — but so to
perceive, to compare, to reflect, to judge,
and to determine, respecting the princi
ples of Truth, and Good, in our highest
concerns, as to have a right Understanding,
in things pertaining to the divine Nature,
Perfection, Glory, and Will ; particularly as
they are all presented to us in the mediato
rial person of the Redeemer. What is it,
but to form a right Judgment, respecting
the things that belong to our true dignity,
our present peace, and our everlasting

paene Deum redigere in similitudinem et finitudinem re
rum creatarum. Talia sunt n Tpta;, « evo-apuao-t; ts via, «
avayewrio-t;, * ispovota, « oihoym, xat npta-ti, &c. In hisce omni
bus Ecclesia modestiam et sobrietatem servat — acquiescens
testimonio divino, qualitatem rerum imperceptibilium non
scrutans. Contra quidam av^afou;, et inflati carnali sapi-
entia in ilia ingrediuntur, quae scrutari est nefas, et prop
ter cmaTaM^tav suam divinorum mysteriorum fidem labe-
factant: non cogitantes se homines esse, et in terra positos,
nee Deum comprehendere, et ne ipsi quidem quomodo
sint, aut quid sint, tt quomodo vivant, intelligere ! Certe,
et id Ratio docet, multa in Dei infiaitate et consilio ejus
latere, quae ipsa per se assequi non possit ; Deoque dignum
esse ea revelare quae captum nostrum superaat.

Incidental Dissertation. 23$
salvation. Every false estimate, we make,
is owing antecedently to a wrong Judg
ment: Avhich, even in the things, that
relate to the transitory enjoyments of this
life, may prove fatal to our happiness ; —
how cautious then should Ave be, not to
be misguided in those, Avhere a mistake
may admit of no remedy, for ever 1
What is right Reason, but to entertain
such views, and to be governed by such
principles of divine rectitude, as shall ef
fectually possess us of a right Spirit — or,
a Temper, that is regulated by those pre
cepts, which shall assimilate us to the only
Model of perfection, that ever assumed
the human form, for the sublime purposes
of exhibiting, and promoting, the most
"exalted measures of Piety, Virtue, and
Benevolence. What is right Reason, in short, but that,
which alone can conduct and preserve us
in the good and the right Way — instruct us
to speak right things — and direct us to do

£54 Incidental Dissertation.
that Avhich is good and right in the sight of
the Lord. It is a mighty easy thing to
prate about a certain jumble of ideas,
Avhich are compounded together with a
certain set of terms, as unintelligible to
the Million, as a foreign tongue, and then
to call it. Philosophy*. But, nothing is,
* It is no less easy, and much less liberal, to call peo
ple by very disgusting and offensive names, which shall
serve to render them odious to mankind— as if they must
be enthusiastic, and fanatical, if they do not fall down and
worship the two great Idols, of Reason and Philosophy,
which a World of ignorance, infidelity, and vice, has
agreed to set up. But, let any person wade through
" Cudworth's intellectual System" — and he must surely
be convinced of the distractions, and miseries, of the hu
man Mind, under the guidance of such Directors : and
then, let him follow it, with an attentive perusal of
" Gale's Court of the Gentiles" — to learn, what Adepts
they are. in perverting the glimmering traditional rays of
sacred Truth, to the deplorable purposes of Polytheism.
After this, shall we be defamed, and ridiculed, because
we never sacrifice in the Temples of Philosophy, and
Reason ? Yet, such is the Candour and Charity of those,
who make the loudest boast of these convenient, not to
say, artificial Virtues. As they are generally understood*
they seem indeed to possess a strange kind of magick and
incantation ; but, when they come to be scrutinized, they
are fit only for a niche in the Pantheon of ancient Greece,

Incidental Dissertation. 9.56
in truth, Philosophy, but right Reason:
nor any thing right Reason, in the most
refined and valuable definition of it, than
that, Avhich I have here attempted faintly
to delineate in its great outline: nor Avould
it be any dishonour to the highest Ta
lents, to display it to much greater ad
vantage *.
Si quid novisti rectius istis
Candidus imperti ; si non, his utere mecum.

or modern Gaul. Charity and Candour are excellent
things ; only let them be assayed by divine Revelation —
before they are suffered to pass current. Otherwise, and
in our view, " 'Tis a pageant,
" To keep us in false gaze."
* If this be a true state of things, how many are there
among us, of brilliant Intellects, of exalted attainments in
Literature, and of high Respectability in the estimation of
men, who are nevertheless deranged; if, to be disordered
in their senses, and out of their right Mind, be Synony
mous ! For, can there be any material difference between
the Mens recta, and the recta Ratio ? "' How much are
those persons mistaken, who imagine, that a Madman is
necessarily incapable of composing orations, as ardent -as
those of Demosthenes, and odes, as sublime as those of
Pindar ! How small a portion of the person?^ who, upon
some topic or other are unhinged in their intellectual

256 Incidental Dissertation;,
But alas ! may not right Reason, ac
cording to thi3 statement— ~which indeed

comprehension, is it necessary to place under corporal
restraint I"
" Great Wit to madness nearly is allied-r^'.*
says our philosophic Poet : and I, who am neither Poet nor
Philosopher, will venture to add, and little wit too ; not
omitting the intermediate gradations between very great
and'very little. Exempli gratia. Do we not say, that men
are mad, when they fancy themselves, and the things about
them, to be different from what they really are ? They are
said to be Fools too, when they mistake the value of things.
If this be true— and who will question it? it may serve to
Shew us, that Man, in his present state of disorder and
ignorance, must appear, in the eye of infinite Reason, both
as a fool, and as mad : for, till he is brought to his right
Mind, by the operation of divine Grace, he imagines him
self, and every thing about him, to be what they are not.
Is it any marvel then, that he should act against the Truth,
or Reason, of things ?"
" Christianity is the Remedy, or Cure, which God,
who is Wisdom and Reason itself, has provided for this
wretched infatuation, this worst of all, this moral Insanity,
And, as sure as there is such a Being, so sure is it, that a
Religion from God has only reasonable commands to rea
sonable creatures. Every duty or virtue of the christian
Life is founded in Truth, and Reason — and is required, not
merely because God has a Power to command what he
pleases, but, because of its Fitness to be done ; whether
that fitness meet our idea, or no."

Incidental Dissertation. 257
contains only so many hints — be classed
among the rarities and curiosities of this
Avorld ? And is it not owing to a careless,
universal, and inexcusable inattention to
such hints, that it abounds Avith so much
False reasoning*?"
I mean, as to the several particulars sub
mitted in these sheets to the public eye.
For, false reasoning, in application to in
ferior concerns, is, in its consequence,
' comparatively immaterial. What boots
it to my real Dignity, true Virtue, and
essential Bliss, whether I reason well or ill
upon the ptolemaic, tychonic, or newto-
nian systems — upon the literary genius of
* False reasoning, generally considered, is that ope
ration of the Mind, which contradicts either Truth, or
Fact, by some specious and delusive sophistry, which it
makes use of for that purpose : as when a philosopher
would persuade me to believe, that there are no external
and visible objects of Sense ; or, that it is absurd to sup
pose, that, what is three in one view, may be one in a very
different view : or, that there is no other difference between
virtue and vice, but what custom, or the civil magistrate,
has established ! S

258 Incidental Dissertation.
Homer, Plato, Demosthenes, or Tully— -
upon the merits or demerits of any an
cient or modern Hero — or, upon the ad
vantages and disadvantages of the differ
ent Forms of political Government, and
Constitutions ? These are all ingenious
trifles. But, avIio can tell how much may
be at stake, should I reason ill in matters
of eternal Interest* ?
How many are there, for instance, who
deem it rational, totally to reject that
* This must inevitably be the case with any person,
who does not study sacred Science ; which is the lowest
of all pursuits, in the calculation of Men of rank and
fashion, and the last, with every Man ofthe world. Is this
religious ? Is this rational ? or, are these the Characters we
should either respect for their understanding, or propose
for our imitation ? Let us hear the judgment of a Writer,
who might have divided a considerable portion of his
Genius, Taste, and Intelligence, among fifty s\sch, Things,
as these, and yet have retained more than they usually
possess. He is speaking of that branch of Learning,
which is indeed tke only wisdom, as well as the essence of
all literary enjoyments, when he calls it " that Learning,
which the former times were not so blessed as to know—
sacred and inspired Divinity — the sabbath and port of all
men's labours and peregrinations." Bacon.

Incidental Dissertation. 259
plan of Salvation, which we have sup
posed to have been devised in the coun
sels of Heaven ! How many, even to ridi
cule all those overtures of Grace, Mercy,
and Peace, which constitute the vital
parts, the very essence of Christianity !
How many, to scorn the very idea of
reposing all our hope of everlasting feli
city upon the mediatorial undertaking of
The Messiah ! And, why so ? " It is not
rational — it is not philosophical" — say they ;
and flatter themselves that they reason
aright * !
* It should be noted, in the strongest manner, that this
is not merely false reasoning, but, as we may have an
opportunity of proving more fully in another place, the
most perilous, and fatal, a Man can possibly indulge —
when it is tried by the uncorrupted principles of Revela
tion. Such indeed have been the perversions and blas
phemies of human Reason, that, as extremes naturally
produce each other, Ignorance and Fanaticism have
misled some infatuated persons, to decry it in toto, and
without any discrimination at all between the use and
abuse of it : though no man ever made a more exalted
application of his rational powers than St. Paul. That
great Apostle would not be very ambitious, I apprehend,
of such disciples. S .£

%60 Incidental Dissertation.
What multitudes are there, who confi
dently affirm — O impudentiam audacem !
that it is more rational, to dishe!ieAre the
doctrines, of the Trinity-— the vicarious
sacrifice and obedience of the Redeemer
• — and the divine influences of the Holy
Spirit upon the human Mind and Heart ;
and, that none but Bigots, Enthusiasts,
mere Ecclesiastics, or characters of the
like stamp, will ever defend them 1 And
yet, if human Reason is to be the Criterion,
Standard, or Measure, of revealed truth,
all this may be justified.
Under the same unconscious influence
of intellectual pride and depravity, there
is, what a pious and elegant Historian
called, a Gens, ratione furens, who talk a
language with the utmost coolness, Avhich
ought to shock every man, Avho has not
cultivated the Arts of blasphemy, and ar
rogance ; and who, having taken leave of
all moral delicacy, may be said to " glory
in their shame." These are the Writers,
13

Incidental Dissertation. 261
Avho tell us of a Fitness of things*, by
Avhich, the conduct of the incomprehensi-
* The deliberate blasphemy, which has been obtruded
on the world, under the sanction of what have been deemed
great and learned authorities, respecting a certain figment,
which they have styled, " the Nature, and Reason, and
Fitness of things," can never be exploded with indignation
too ardent. For, has it not been exhibited to us as a deci
sive Test, by which the proceedings of infinite Wisdom are
to be tried ? as a Rule, by which the Doctrine and Cha-
•racter of divine Revelation itself are to be determined?
In the same incautious spirit' have we been taught by
others, that, " the Scriptures offer much better grounds
of Virtue, and Morals than any System, that ever ap^
peared :" whereas, we ought to know, that they furnish
the only grounds ; and other Systems, which every man is
at perfect liberty to prefer, or reject, as he pleases, none at
all. Upon this account, the person, who contributes in the
least degree, to confirm, and illustrate, these Scriptures,
deserves better of mankind than all the moralists of reason
in the world : because, there is no Foundation for Religion,
Virtue, or Morality, but in Revelation. Neither will the
sacred Oracles of truth be justly estimated, or duly prized,
till this Principle is firmly established in the mind. Surely,
if we are favoured with the ra Aoya ts ©es, " The
Oracles of God," it is very meet and right, that Nature,
Reason, and Philosophy, should all rally around them,
and rejoice to listen to their dictates, with silent, humble,
persevering submission- Instead of which, we are very
gravely, and very impiously, instructed to sit in judgment
S 3

262 Incidental Dissertation.
ble Godhead is to be examined, and
decided ! that nothing is to be accredited,
as of divine Authority, till it has passed the
Touchstone, or Ordeal, of human Rea
son ! that Salvation by Grace through
faith is to be rejected, as arrant nonsense,
if it accord not with our ideas of Philoso
phy ! If this be not cum ratione insanire,

upon them! Whereas, "on these mysterious points, which
human Reason can never fathom ; it is in vain that we
make that Reason the Umpire. That finite man, how
ever, can form no adequate conception of these great
Truths; by no means implies either absurdity or im
possibility in the things themselves. This circumstance
arises from the limited nature of our faculties. Christi
anity does not propose to mankind a theological Code,
encumbered ywith no difficulties, involved in no perplexi
ties. Its great mysterious doctrines are not to be solved
by the light of Nature, nor scanned by the boldest flight of
human Intellect. The Word of God is the sole Basis of
the proofs, and solutions, of these stupendous doctrines.
The Almighty has been pleased to erect mounds and ram
parts, as of old at Sinai, around the abode of his incompreT
hensible Majesty, to ward off the dangerous curiosity of
man : he hath wrapped himself in clouds, that we might
not be consumed by the full blaze of that glory, which in
vests the eternal throne."

Incidental Dissertation. 263
Avhat is* ? Where is the Man of Avell-
ap plied Intellect, and .religious Modesty,
who, upon hearing, and reading, of such
monsters of rational production, is not re
minded of the pandsemoniac Conclave in
the regions below, so inimitably etched
by our immortal Milton ? Were the pla-
tonic idea of the pre-existence of human
souls admissible, I should suspect, that
* Certain it is, and it might, I think, be made appa
rent to demonstration, that many persons, of the highest
repute for Learning, and Philosophy, I do not say
Wisdom, have, in their studious hours, and with the,
calmest temper imaginable, published works, which they
have presumed to call religious, abounding with indirect
attacks on the natural, as well as moral, attributes of the
Deity ! They have taken upon them to inform us, what
he could, and what he could not, do. They have told us
of his being governed by a sort of tpavTarpt,aTa, which they
call the eternal and immutable Relations of Things ! They
have, to my comprehension at least, meditated the most
serious assaults on the Rights of the Deity ! and pleaded
the very Reason, he has conferred upon them, for treat
ing the Glorious Godhead with the most degrading
familiarity ! for despoiling him of his absolute and un
controllable Sovereignty, at one time, and of his infinite
Power and Knowledge at another ! I could wish to cure
such Characters of their literary Tumours, by sending
them to Job.xxxviii. i— — 12. Is. xl. 12  17. Dan.
s 4

264 Incidental Dissertation.
such Rationalists were disguised Emissa-
ries from that quarter. O for the spear of
Ithuriel, to unmask their specious infamy,
and present it to mankind in its true co
lours ! It requires indeed no moderate
share of mental hardihood, to contend
Cither Avith Belial, or Beelzebub — to say
nothing of " their matchless Chief, the
Author of all ill *."

iv. 34  37. If the contemplation of these passages
does not bring them to their right mind, of deep humility
and self-nothingness, they must be delivered over to the
class of Incurables.
* Our immortal Poet has represented this prime
Heresiarch, as employed in this mischievous business,
when discovered by the two celestial Messengers in
Paradise — ¦ " Him there they found
" Squat like a toad, close at the ear of Eve ;
" Assaying, by his devilish art, to reach
" The organs of her Fancy, and with them forge
" Illusions, as he list, phantoms and dreams ;
" Vain hopes, vain aims, inordinate desires,
'? Blown up with high conceits, engendering Pride.
" Him, thus intent, Ithuriel with his spear
" Touch'd lightly  Up he starts,
" Discover 'd and surpris'd ; in his own shape,
M A FlEXD."

Incidental Dissertation. 265
In a similar spirit of apostate impiety,
it has been said, that Revelation has com
manded us to do nothing more than what
by the force of Reason Ave are able to
perform ! This is intended to preclude the
absolute necessity of divine Grace, and
Influence. The fact is, that, it does not
belong to Reason to enable us to per
form any moral action : though it ei
ther is, or may be, capacitated to disco
ver, both Avhat actions ought to be done,
and wherein their moral excellence con
sists*. In general, however, Ave shall
See too the character of his two Compeers, drawn by
the same unrivall'd Pencil, in Book 2 You will find them
both " cloath'd with words in Reason's garb."
* Let his beautiful lines stand under this article, and I
have no contest with the celebrated Poet ofthe Night : in
this view he might very confidently 'repel the groundless
pretences to superior rationality, which our Infidels as
sume. " Wron°- not the Christian ; think not Reason yours;
" 'Tis Reason our great Master holds so dear :
" 'Tis Reason's injur'd rights his wrath resents :
" 'Tis Reason's voice obey'd, his glories crown;
" To give lost Reason life, he pour'd his own.
f Believe— and shew the Reason of a Man.
" Believe — and look with triumph on the tomb."

e66 Incidental Dissertation.
find, that it is blinded by Ignorance —
perverted by Prejudice— and corrupted by
Passion. To this, it is OAving, that " the
rational powers of the strongest minds
have been so misapplied, that giants have
employed themselves in picking straws ;
and men, Avhose intellectual sight might
be compared to that of Lynca?us, have
wandered about, ahvays professing to be in
search of truth — seldom finding it out —
and often mistaking even error itself
for it."
The only Remedy, that can be devised
for these false methods of reasoning, and
philosophizing, is, firmly to adhere to the
Word of Revelation. " Reason, it is agreed,
is extremely useful, if not indispensably
requisite, to establish the divine origin of
that Revelation : but, Avhen the truth of
it is once established, Ave are to believe
implicitly : the use of Reason ceases —
her interposition grows impertinent — and
nothing can be more absurd, than to ap
peal to her, Avhen she has transferred us to

Incidental Dissertation. 26Z
the superior tuition of Faith ; or, to rest
upon her, where she has nothing to do.
Many of the public Teachers of Christi
anity seem not to know, or very strangely
to forget, that Reason, improperly used,
becomes a much better weapon of offence
in the hands of their enemies, than of de
fence in theirs ; as many of their writings
may demonstrate *."
* Under this head, of false reasoning, I may include
at least two thirds of the particular species of Biblical
criticism, which may be inserted among the discriminative
characteristics of the last Age; and which, I fear, upon
weighing it calmly in the balance of Revelation, will
eventually operate as injuriously to the cause of christian
Truth, as the deistical Writings. In my judgment, and
premising this acknowledged maxim, that, irao-a, ypatpn
Seonveuro*;, it borders very much upon one kind of Blasphe
my — encouraged, though it be, by those I need not name.
Tace, si sapias. Rouse not a Scorpion, lest he sting
you to death. Thus much, however, I will venture to
say to almost all our modern Critics, that, in the applica
tion of their Talent to "The Ark of God," they should
approach it with veneration, and humility, and touch it
with a pious caution. Instead of which, they treat it with
as much licentious freedom, as they would the works of
Homer, iEschylus, Euripides, Sallust, or Juvenal !
Audax hominum genus, Criticorum natio est, nihil sibi
non in omnes et omnia permissum esse temeraria prae-

26s Incidental Dissertation.
To make some little amends for all these
disgusting specimens of false reasoning, let
us noiv attempt only a single specimen of,
what I Avould willingly flatter myself Avill
be pronounced, Just reasoning.
I lay it down as an incontrovertible
Maxim in my own mind, that just rea-

surntione fingens ! Nihil vel profanum, vel sacrum est,
quod violentas ipsorum manus evadat ! Postquam super-
bientis animi lubidinem in secularibus scriptis male mul-
tandis — ipsi corrigere vocant — expleverunt; pari confiden-
tia in sanctissimorum oraculorum arcana volumina invo-
lant. Quorum orationem, addendo, demendo,transponendo,
fingunt ac refingunt pro lubitu. Ea tamen artis suae
fiducia, ut non minora in Mosem et Davidem, in Petrum
ct Paulum ausi sint, quam in Polybium, et Livium, in
Aristophanem, et Plautum ! O indignam neque ferendam
coslestibus viris contumeliam ! Non decet enimvero, non
decet hominem christianum in exigendo satictorum vatum
sermone ad omnes Grammaticorum vel Diabeticorum re-
gulas nimis esse scrupulosum. Constat orationi sacras sua
sapientia, et, vel invitis istis magistellis,constabit aeternum ;
quamvis jejuna scholarum praecepta, velut infra sublimit
tatem suam posita, secure despiciat.

Incidental Dissertation. 269
soning is ahvays consistent with Truth ;
and that, Truth is always in harmony
with itself. I am aware, therefore, that,
in objection to every thing that has been
advanced in the preceding Assertions, it
will be urged by those, who dispute them,
either that the Scriptures contradict them
selves, or else, that I have contradicted
them. For that, if Justification be an in
clusive branch of Salvation — which it
certainly must be — there is a passage,
which positively affirms, that, " A man
is justified by works, and not by Faith
only:" Is it not incumbent then on those,
who profess themselves the disinterested
Advocates of the christian Verity, to de
monstrate that the inspired penmen, who
seem indeed to oppose each other, are per
fectly in unison — if we mean to be deter
mined by sense, instead of sound ?
To this end, it will be previously neces
sary to settle certain obvious prelimina-

270 Incidental Dissertation.
ries : such as these ; which evidently be
long to the class of Aphorisms. If the
sacred writings, as we call them, are in
deed contradictory, they can deserve no
serious attention. If the persons, who are
said to have been inspired, do really op
pugn each other, we are authorized to
conclude, that they Avere Impostors. If
two Apostles, adopting the same terms,
which appear to be diametrically repug
nant, do certainly mean one and the same
thing, in the use of those terms, Ave are
at liberty to renounce the doctrine of
one, or both; as the fair consideration of
circhmstances may decide: but, if it be
possible to reconcile them together, that
seems to be the dictate of right Reason,
and the most satisfactory to honest and
ingenuous Minds. And, this is the Posi
tion, we mean to establish — tb.at, they are
perfectly reconcileable*.
* The principal use, and excellence, of the powers of
reasorling, is, as I apprehend, to connect and arrange both
language, and argument, according to Truth ; so as to pre-

Incidental Dissertation. 271
For this purpose, we argue, that they
are not treating of the same Faith; nor, of
the same Justification; nor, of the same
Works. St. Paul, it is true, is insisting,
sent it in the clearest, strongest, and fullest light. It
may be prostituted in the Senate, and at the Bar, to infe
rior purposes of Interest, and Policy : but, this is unpar
donable, when we are speaking and writing as moral
Agents, on moral Themes. The power of reasoning is
indeed justly accounted one of the prerogatives of human
Nature; it is, however, like all other intellectual Ta
lents — only valuable as it is properly applied ; and never
so well applied, as in promoting and establishing Truth
and Virtue. " For the interests of Truth, and Virtue, can
never be found in opposition. Darkness and Error may
befriend Vice, but can never be favourable to virtue."
And, as every man is bound to employ the faculties,
which God has given him, to the best purposes, I flatter
myself, that mine will be so engaged in the present in
stance : in which, what is truth — what is right — and
what is good, appear — and only appear — to be in unprece
dented self-contradiction. We must not suffer the Truth
of God, like the ancient Janus, to wear two faces : though
there are some, who object not to its being disfigured,
as that heathen idol was sometimes represented, with four
heads. Such is their love of Truth, that they have no great
aversion to her bitterest Foe ! and they even imagine, that
they can worship " The God of truth," with acceptance,
in the Temple of error .'

«72 Incidental Dissertation.
that, " we are justified by Faith, Avithout
the deeds of the Law." St. James, it is
no less true, that, "A man is justified by
works, and not by Faith only." How
shall we get. rid of this great difficulty ?
There never Avas a crisis, perhaps, in Avhich
just reasoning Avas either more necessary,
or more valuable : nor is there any case,
in which the advantages of sound Logic
recommend themselves to our esteem Avith
greater effect.
Observe then, I entreat you, that St.
Paul is speaking upon all occasions of a
Faith, for which he most ardently con
tends ; because, everlasting Salvation is
inseparably connected Avith it, by the ir
reversible Decree of Heaven*: a Faith,
* Rom. iii. 25,26. Sanguis Christi est objectum Fi-
dei, et velut medicamentum, cujus virtute sanamur, et
Deo reconciliamur : Fides est medium, per quod virtus
medicamenti hujus in hominibus operatur ; et causa or-
ganica, qua sola propitiationem accipimus in Christo;
ita th5 wireas . . . Ut fit Ipse justificans eum, qui est ex
Fide Jesu; hoc est, qui per fidem Christum amplexus
est . . . Ubi igitur Gloriatio ? Exclusa est. Quia justi-

Incidental Dissertation. 273
which carries along with it a conviction of
sacred truth to the Heart; which realizes
and substantiates divine and unseen
things to the Soul; which is fully per
suaded of the Promises of God — embraces
them — and acts upon them : which, as we
Iiave already shewn, Avorketh by Love ;
giveth the victory over the World ; sancti-
fieth the whole Man — and is implanted
within him, not only as the Instrument of
all his hope, peace, and happiness in
Christ Jesus, but, as the vital Principle of
all christian Piety, Virtue, and Excel
lence *.
tiam Deus dat, non per laborem, non per opera, sed, per
Fidem. Haec sanandi ratio et homines modestissimos
facit, et Deo summe gloriosa est ; %aptv tvpetv evavTtov Kvpts
TH ©es jj,r,iiv TlpOTEPOV epyaaai/,evov.
* There may be a superstitious and pharisaical Piety j
there may be a fictitious and counterfeit Virtue; and
there may be some physical and constitutional Excellen
cies, which may impose upon the ignorant and undiscern-
ing : but, what we mean, by christian, is altogether of
a different genus. Horace and Juvenal might write of
Virtue ; but they had no more conception of what a mind
illuminated by divine Grace understands by it, than I have
of the precise mode in which celestial Spirits communi
cate their thoughts to each other. T

274 Incidental Dissertation.
St. Paul is treating entirely and alone
of the Justification of a guilty Criminal in
the sight of God, as the moral Governour
of the world, and as bound to maintain
the rights of his Godhead, the dignity of
his Government, and the honour of his-
Law, before the whole intelligent Uni
verse *. The Question, thereforer which
* The whole christian System proceeds radically on
the following Principles, thatT " the great God, the
Creator, Preserver, and moral Governour of the world, is
an absolutely perfect, an infinitely glorious, and amiable
Being, and therefore infinitely worthy of the supreme
love, honour, and obedience of his rational Creatures :
that, the divine Law, which requires this of us, on pain
of eternal death, is a holy, just, and good Law — worthy
to be kept, and magnified, to the honour ofthe divine Go
vernment: and that,, the Design of the mediatorial Un
dertaking ofthe Son of God incarnate,, was,, to do honour
to the divine Lawgiver, his Law,., and Government, by
opening a way, in which " He might be just, and the
Justifier of him that believeth in Jesus."
" There can therefore be no medium between the an
cient apostolic Christianity, and direct Infidelity. Nor
can any thing exceed the danger, to which they are ex
posed, who, in attempting to reduce it to the standard of
Reason, shall dare to subvert or pervert it. He, who al
ters it in a single point, must alter the whole, and substi
tute a system of Falsehood, in the place of a system of
divine Truth." Nothing can be added to it, or taken.

Incidental Dissertation. 275
he undertook to state, and to answer, in
those epistles, which more immediately
respect this great Point, is, " How then
shall Man be justified with God?" Andj
after having argued the matter with the
most logical accuracy, Avhat is his final
conclusion ? Ingenuously examine for
yourself: consult his own Avords, in Rom.
iii. 19  28*.

from it, without a presumptuous and profane impeachment
of the Wisdom of God.
* It was this doctrine, as argued and delivered by St.
Paul, which the immortal Luther Used to call, Articulus
stantis aut cadentis Ecclesias : that Luther, who was wont
to say, " I am accused of rudeness and immodesty, par
ticularly by my adversaries, who have not a grain of Can
dour and good-manners. If, as they say, I am saucy and
impudent, I am, however, simple, open, and sincerej and
have none of their guile, dissimulation, arid sophistry." —
Peradventure, the effeminate elegance, and classic fasti
diousness, of our literary Fops, may be exquisitely shocked
at the following instance of what their delicate refinement
will pronounce, barbarism —
" I Martin Luther, an unworthy Preacher of the Gos
pel, and Servant of our Lord Jesus Christ, assert and
firmly believe, that this Article of Justification by Faith
without the works of the Law, is what neither Caesar,
T %

£76 Incidental Dissertation.
As to the Works, against which this
unrivalled Apostle, and Martyr for the
cause of Christianity, is' so repeatedly pro
testing, and Avhich he utterly excludes
from the least share in our Salvation, can
any person be so Aveak, or so wicked, as
to imagine, that he means to protest
against the practice of any good Avorks,
properly so called ? It cannot be imagined,
by those, who understand his Character ;
though he Avas slanderously and basely mis
represented, as an Advocate for the most
abandoned of all Maxims — " Let us do
evil, that good may come." No; the
works Avhich he detested, and abhorred,
were those of Self-recommendation, Self-
confidence, Self-justification ; the works,
which engender our spiritual pride, and

Turk, nor Tartar— nor the Pope, with all his Cardinals,
Bishops, Priests, and Monks — 'nay, nor all the Devils,
shall ever be able to overthrow." — To these may be added,
if you please, our modern Critics, Sophists, and Seducers.
Magna est Veritas — and, notwithstanding the Powers, by
which it is opposed — the Arts, by which it is attacked—
and the Teachers, by which it is disguised—PR-ffiVALEBir.

Incidental Dissertation. 277
foster our vain conceit; Avorks, Avhich.
he unreservedly declares are so far from
being acceptable to God, or conciliating
his favour, that, they provoke his wrath,
and incur his curse. Gal. iii. 10. But,
as for those works of righteousness, and
true holiness, which necessarily Aoav out
of a living and lively Faith in the Media
tor, and humbly preserve their due order,
their appointed place in the grand Scheme
of Redemption, Avhat zeal could be more
fervid than his, in promoting, and en
forcing them, upon principles, the most
pure — upon motives, the most sublime * ?
* Allowing this Article of Justification, or Salvation,
by Faith, to constitute the very Hinge, on which the
christian system may be said to turn, how gratifying must
it be to Infidelity, to see the professional Advocates for
Revelation perpetually opposing each other, with the
utmost virulence, in their mode of interpreting it ! May
they not very naturally conclude, that the most essential
point in our Religion is so obscure, or involved in such
difficulties, as to be really unintelligible ? when equal
Talents, and, apparently, equal Piety, are so strenuous in
defending opinions diametrically repugnant to each other—
on a topic of such importance ? How can the disinterested
Friends of sacred Truth rest satisfied, till something i*.
X 2

278 Incidental Dissertation.
Let us noAv turn our attention, for a
little, to St. James, and inquire, whether
there is the smallest degree of collision
between them. I ask then, what is the
kind of Faith, Avhich he is very deservedly
exposing ? I appeal to the Reader— to his
conscience, and his honesty. Is it not
clearly a speculative, notional, and profes-
effectually done, to rescue this argument against them— r
which is no trifling; one — from the mouths of their ene-
mies! Why suffer them to remain possessed of such a
strong-hold? — Vie say — and justly too — that, " there is
one Lord, one Hope, one Faith :" but, where, says the
Infidel, is this Unity of the faith to be found t Some in
deed, who profess the highest esteem for The Messiah,
and his Religion, have cut the knot, and settled the mat
ter very easily — much more like Infidels, than Christians —
by stating, that Practice is every thing; and Creeds, or
Doctrines, of very little of no consequence f I am not en
dued with powers of language to express my astonish
ment, and horror, at such a sentiment of Blasphemy : nor
am I at all ambitious of that counteifeit Candour, or
Charity, which would exhibit it in colours less odious
than the term I have industriously applied to it. I have
laboured, in these strictures, to call every thing by its
proper name. Is. v. 20, 21, 24. Be it observed, how
ever, I have no contest with persons — only, with errors :
I war not with men, but With falsehood, and imposture,

Incidental Dissertation. 279
sional Faith ? is it not a dead, inactive,
fruitless Faith ? is it not such a Faith, as
the Devils themselves may have ? Can
this be the justifying, saving Faith of
God's elect? You might as well suppose,
that a Man is alive, when his Spirit has
departed from his body.
But, what is the Justification, of which
this Apostle is treating ? In no respect, of
the Justification of a guilty creature at
the bar, or in the sight, of God ; but, of
the justification of our Faith, and our
Profession, before men. His demand is,
that Ave should shew them our Faith, by
our works ; to let our light shine before
them, that they may see our good Avorks ;
to prove to them the sincerity of our reli
gion; and not to say, that Ave have Faith*
Avithout giving any satisfactory evidence
of its truth, and reality.
What again are the Works, in requisition
with this Apostle ? of Avhat nature ? Can
T 4

$80 Incidental Dissertation.
there be any question, but that they are
such as are consequential of Faith; its
fruits, and effects ? Are they not like those
of Abraham, " the father of the faithful,
and the' friend of God?" the works of
those, Avho are already justified by believ
ing, as he was, and Avho are in a State of
grace, and salvation ? For, all other Avorks,
however splendid their appearance to the
human eye, are " dead works" in the judg
ment of him, who seeth not as man seeth.
For, the Lord pondereth the Heart, and
trieth the Spirits. Rev. iii. l.
To all this, it might Avith the strictest
propriety be added, and should be no
ticed, that these two Apostles are address
ing very different Characters : the former,
such as Avere totally ignorant of, if not
inimical to, the only possible Way of jus
tification, and salvation, and were there
fore seeking those inestimable blessings,
by their personal obedience — " as it were,
by the works of the Law :" the latter, such

Incidental Dissertation. 281
as professed to understand it, and to be
perfectly acquainted Avith it, while they
were perverting and abusing it, and de
ceiving their own selves. He therefore
calls them " vain men" who Avith all their
idle boast of Faith, were neither devoted
to God, nor merciful to the destitute. So
far Avere they from being altogether, that
they were not almost, Christians. Gal.
vi. 3, 4.
I knoAV not whether I may have been
able to present this to evuvTtotpaveg, " this
seeming contradiction," with the same lu
minous aspect in which it appears to my
OAvn mind. Would to God I could ! that
this painful contest, so dishonourable to
Religion, might be for ever silenced, and
closed. Persuaded I am, that all, who
love the truth, for the truth's sake, must
sigh, in secret, for that happy moment.
This hoAvever is rather to be Avished, than
expected, so long, as Ignorance will not
be learned, nor understand ; Prejudice
wiU not suffer itself to be corrected ; and

282 Incidental Dissertation.
Pride remains unsubdued by the humili
ating genius of Christianity.
Learned men, you may perhaps have
noticed, have a fond partiality to see
things represented in their OAvn way.
They can hardly conceive it possible, that
any thing stated in lingua vernacula can
appear to so great advantage, or come
with such force, or commendation, as
when exhibited in a dead language : as if
we, Avho stand on the shoulders of our
Forefathers, whether of Greece, or Rome,
could not be as argumentative, eloquent,
or ingenious, in english, as they Avere in
greek, and latin \ I do not offer this as
any specimen of their superior sagacity,
or of their exalted mind — but, as a suffi
cient excuse for indulging them in so
strange a fancy : and, fpr the purpose of
humouring the Avhim, I have added the
substance of Avhat is here advanced, from
the works of an Author, avIiq for biblical
Science, and Criticism, has hardly an
Equal in our superficial times,

Incidental Dissertation. •' 283
Quo pacto Jacobus cum Paulo conci-
liandus est? Non desunt qui nodum scin-
dunt, hanc epistolam Jacobi, ut apocry-
pham, rejiciendo : sed, ab aliis haec est
Responsio. Distinguendum de Operibus,
quae aliter in Jacobo, aliter in Paulo, ac-
cipi volunt, quos nee uno modo explicant.
Paulus intelligit opera Legis — hoc est, per-r
fectam et perpetuam legis observationem,
quas debitum seu meritum parit, et Fidei
in Christum opponitur; Jacobus autem
opera intelligit ea, quae fidem demonstrant,
et ex fide oriuntur. Loquitur Paulus de
operibus tantum irregenitorum, sive quae
fidem Christi antecedunt, et ex sola legis
cognitione oriuntur,, et de ritualibus : Ja
cobus verd, de operibus fidem consequen-
tibus, et ex fide pulhilantibus, et a fide
directis. Distinguendum de voce, Fidei. Loqui
tur Paulus, de fide vera et viva, ut liquet ;
Jacobus autem de fide falsa, vana, mor-.
£ua, sterili, et otiosa, qua; operibus caret ;

284 Incidental Dissertation.
ut facile probatur — qu6d Jacobus de ilia
fide agit, qua? communis est reprobis, ip-
sisque daemonibus.
Justificari Paulo, est, in judicio absolvi,
et justum judicari coram tribunali Dei ;
Jacobo autem est, justum declarari coram
hominibus. Paulus, cum iis contendens, qui merita
sua jactabant, disputat de ratione et causa
justificationis, adversus falsas illius causas
quas sibi constituerant ; docetque, nos
sola fide justificari, et nee Gentes, nee
Judseos, per opera moralia aut legalia ad
veram justitiam pervenire posse ; sed uni-
cam ad illam esse viam fidem Christi —
ideoque totus in fidei commendationern
incumbit: Jacobus autem adversus eos
disserit, qui fidem crepabant dum sceleri-
bus scaterent, et non operum modd justi-
ficationem, sed ipsa etiam opera, tolle-
bant ; et proinde, ut contraria prorsus erat
controversia, ita contrario ordine disputat

Incidental Dissertation. 285
de justificationis effectis, operibus scilicet;
a, quibus ascendit ad causam, ut Paulus
contra a causis ad effecta descend it, et ex
quibus [effectis] fides et justificatio ag-
nosci possunt.
Paulus loquitur, summatim, de foro Jus-
titiae, in quo nemo ex operibus justificatur.
Ps. cxxx. 3. . cxliii. S. . Rom. iv. 1,2. . Ja
cobus, de foro Gratiae, in quo viri sancti
se ex operibus suis justificarit. Ps. xviii.
21, 22, 23. Is. xxxviii. 3. Jac. ii. 18.
Concludimus igitur, nullam esse hac in
parte Jacobo cum Paulo o-vppxfyv, sed
summam concordiam. Nam, sive dis-
tinctio adhibeatur in voce Fidei, sive in
verbo justificandi, sive in homine ipso,
sive, quod malimus, in hisce tribus con-
junctim, amice inter se consentient. Dis-
camus ab hinc, non sunt conjungenda,quae
Deus divisit, sed nee sunt dividenda, quae
Deus conjtingit. Fidem ab operibus se-
junxit in negotio justificationis — Opera cum

286 Incidental Dissertation.
fide conjunxit in vita justificati : non pos*
sunt coefficere justificationem — sed co'e'xis-
tere tamen debent in justificato : non pos-
sunt justificationem obtinere a priori, ut
merita, vel conditiones — sed possunt de-
clarare et probare a posteriori, ut reK^pttx. ;
non conducunt ad salutem acquirendam —
sed sunt via regni; non causa regnandi.
Sequamur ergo hanc viam, ut tandem per-
veniamus ad patriam; quod faxit Deus
pater clementissimus, Fili us, et Spiritus
Sanctus, cui sit laus, et gloria, in saecula
saeculorum * !
* An argument in plain english, is something : how
much more forcible, in latin ! in greek, it must increase,
at least, in a triple ratio : what then must be the advantage
to the world, if any of our Scholars would produce us a
system of Logic, in hebrew ! That would eclipse Aris
totle himself. Ah ! si fas dicere ! But, we must not
offend the great Masters of human Science : who, for that,
have neglected " The Light of the world" himself.
Sed quid opus teneras mordaci reddere vero
Auriculas ? Vide sis, ne majorum tibi forte
Limina frigescant. Persii Sat.
After all; this Writer is so fearful of being thought
vain, and pedantic himself, that, for the sake of the unlet
tered Reader, he wishes it to be particularly noticed, that
9

Incidental Dissertation. 287
For the complete annihilation of this
perplexing dispute, I have now contri
buted my offering*. Quod potui, feci.
there is nothing introduced here, in a dead language, but
what is to be found in his own tongue. There are no
secrets, in the greek and latin sentences : only, they express
the same thing, either in a more concise, or in a more ele
gant, phraseology.
* Some there are, who would put a final period to this
lamentable dispute among our public Teachers, by utterly
extinguishing the great doctrine, of ^Justification by faith,
from the christian System ! Extinguish the Sun ! How
much more like a Father of the Church, in a much purer
age, did a Prelate of these times express himself, when he
said to his Clergy, " That Man is justified by Faith,
without the works of the Law, was the uniform doctrine
«f the first Reformers. It is a far more ancient doctrine ;
it was the doctrine of the whole College of the Apostles.
It is more ancient still : it was the doctrine of the Pro
phets. It is. older than the Prophets : it was the religion
ef the Patriarchs." — Shall we then be so contemptible, as
to give up the doctrine, the faith, the religion of Apostles,,
Prophets, and Patriarchs, to the ignorance and conceit of
some modern Adventurers in Theology, and rational
Christianity ?
So long as some of our Doctors obstinately persevere,
in opposing this fundamental Position of the Bible, let us
*' call no man, Master, upon earth :" let us look to an
higher Teacher. Quse vero totius Ecclesise apostolicas
fides fuerit, non aliunde,, si a sacris Litteris recesseris,

288 Incidental Dissertation.
And, to me it is demonstrable, that the
inspired Penmen, who must have been
otherwise misconceived; or misrepresented,
are walking hand in hand — not indeed
melius cognoscas, quam ex dementis Roman!, qui Pauli
nostri Cooperarius fuit, ad Corinthios epistola. Havre; sv
iio%aa§,vrav uat e^eyafjiv^ncrav » ii auruv, n tuv ipyav auroiv, n
in; iixatonpaytat n; evetpyatravro, aXha ita ts ©eMparo; atna.
Kai nytei; av ita ts ®ikr\jjLaro; avrtt ev Xptru lycrx x^eSevte;, s ii
eauTQV itKatH/xe^a, sHe ita m; npETepa; copta;, n ewrefieia;, n\ Epyuv
av xarEt^yacrafJte^a tv otrtor/iTt /capita;, a>,Wa ita tyi; Htrseo;, ii r\;
icavxa; ts; am amvo; b mavTOKParap ®eo; eitxatufEV' a srw io\a
et; ts; atavo; tuv atavav a/im- " Ii ergo omnes [loquitur
de prisci Testamenti fidelibus] gloriam et amplitudinem
consecuti sunt, non per se ipsos, aut opera sua, aut justas
actiones, quas fecerunt ; sed per Voluntatem ejus. Et nos
igitur ex Voluntate illius in Christo Jesu vocati, non per
nos ipsos justi efficimur, neque per sapientiam nostram,
aut intelligentiam, aut pietatem, aut Opera qua in cordis
sanctitate operati sumus — sed, per Fidem : per quam
cunctos, qui unquam justi fuerint, justificavit Deus omni-
potens. Cui sit Gloria in szecula saeculorum. Amen." —
Nihil igitur a peccatore Deus unquam requirit, nullum
prorsus actum, cujuscunque sit generis, quo ipse sibi Jus
ad salutem comparat, nisi Fidem. Hoc dhristus acqui-
sivit et meruit suis, perfectissime ; ideoque unica Justifi-
catio, de qua Paulus agit, est adjudicatio Juris, unice per
Christum parti : idcirco, neque conversio, aut resipiscen-
tia, neque sanctitatis studium, neque nova vita, ad acqui-
rendam talem sententiam valent.

Incidental Dissertation. 289
agreeing, as some have done, to compound
Truth and Falshood, but— in perfect
unanimity of sentiment, and in most cor
dial affection to the divine Verity; and,
upon that ground only, to each other*.
To render this dissertation as extensively
useful as may be, I shall take leave to
subjoin a feAV General Hints;
Avhich may be adapted to Ararious pur
poses of moral improvement.
1 . Pretences and Professions of Faith
are very easy, and very common. Our
business is, to examine ourselves, whether
* Whence then all this unhappy contention, in recon
ciling these two Apostles ? For, " what is more plain, and
easy to be understood, than this ? that, St. Paul speaks of
justification before God, and St. James of justification before
men; that, Faith is the only Instrument of justification,
appointed by God, but that good works are necessary to
justify, or evidence, the reality of that Faith: and that,
the Character and Conduct of every real Christian are
entirely different from that of an Hypocrite, and Self-
deceiver." U

290 Incidental Dissertation.
we be in " the Faith ; the Faith of God's
elect," as the Scriptures express it. 2.
Cor. xiii. 5.
2. All fruitless Graces are Counter
feits ; and therefore unprofitable, and vain.
John xv. 5.
3. Where there is true Faith, there
will be good Avorks ; but, the latter cannot
exist Avithout the former. Gal. v. 6.
4. A dead Faith is a false Faith*.
Faith is the Life of the Soul, and ani-

* " An empty barren Faith is a dead Faith — because
it may consist with a natural state, in which we are
dead in trespasses and sins, and alive only to the world :
because, it is destitute of the vivifying influence of the
Spirit of life in Christ Jesus : because, it is like a corrupt
tree, which bringeth forth no good fruit : and, because it
availeth nothing towards the attainment of eternal life. In
short, it bringeth no glory to God — no well-grounded
peace to the heart — no benefit t® the necessitous — and is
of no more use, than a dead body, when the spirit is fled,
For works are as much the companions of Faith, as
breathing is inseparable from animal life." Jam. ii. 26.

Incidental Dissertation. sgi
mateth the whole body of christian Ober-
dience. Gal. ii. 20. Hebr. x. 38, 39.
5. The formal Assent to articles, of
Religion does not necessarily infer saving
Faith. A man may be right in his opi
nion, whose practice is diametrically the
reverse. True believing is more a Grace
ofthe Heart, than an exercise ofthe Un
derstanding. Acts viii. 37- Rom. x. 9,
10. The Devils assent to articles of Faith.
Jam. ii. 19.
6. All real Believers are bound to ho
nour and justify their Faith, by their
Works. Matt. iii. 16. . vii. 20. Luke viii.
15. John xv. 8.
7. Faith is the most excellent of all
the Virtues ; because, it humbles the
Creature — it glorifies the divine Grace—
and it promotes uniArersal Holiness. Hebr.
xi. . 12. 42. Non, quod in Fide omnes
sint virtutes, quas Deus requirit; sed,
U 2

292 Incidental Dissertation.
qudd virtus maxima, caeterarumque est
mater, et altrix.
" Learn hence, that Faith is Heaven's best gift of Grace;
" And love with fear the only God : learn too,
" To walk as in his presence, and on him
" Alone depend ; that suffering for the Truth,
" Is fortitude to highest victory ;
" And, to the faithful, death the gate of life.
cl This having learn'd, thou hast attain' d the sum
" Of W isdom : hope no higher — though all the stars
" Thou know'st by name ; and all th' ethereal pow'rs ;
" All secrets of the Deep ; all Nature's works — ¦
" Or works of God in heav'n, air, earth, or sea;
" And all the riches of this world enjoy'dst;
" And all the rule, one empire : only add
" Dee,ds to thy knowledge answerable : add
" Virtue, Patience: then thou shalt possess
" A Paradise within thee — happier far
« Than all the Poets tell of Eden's bliss." MllTON.

ASSERTION 5.
All, avho are in a State of Salvation,
are, as it respects that state, the work
MANSHIP of God, in a peculiar sense.

" 'Tis Revelation satisfies all doubts,
" Explains all mysteries, except her own,
M And so illuminates the path of life,
" That fools discover it, and stray no more.
" Now tell me, dignified and sapient Sir,
" My man of morals — nurtur'd in the shades
" Of Academus — is this false, or true ?
" Is Christ the abler Teacher, or the Schools?
" Is Christ ? Then why resort at ev'ry turn
" To Athens, or to Rome, for wisdom short
" Of Man's occasions — when in Him reside
*« Grace, knowledge, comfort, an unfathom'd store !
«c How oft, when Paul has serv'd us with a Text,
" Has Epictetus, Plato, Tully preach'd !
" Men, that if now alive, would sit content
" And humble Learners of a Saviour's worth —
" Preach it who might. Such was their love of Truth,
" Their thirst of Knowledge, and their Candour too."
Hie est ille Jesus, quem prastituit Deus placamentum
per Fidem in sanguine ipsius, ut quisquis credit in eum
non pereat, sed habeat vilam seternam. Et doctrina
tants Salutis nuncia, ea demum est quam Evangelium
vocamus. Quid enim hoc nuncio laetius, jucundiusque
contingere potest homini criminum sibi suorum conscio,
anxioque Salutis ? Neque metuendum cuiquam est, ne in
excessu gaudii peccat : nam evangelica Veritas sanctitatern
gximiam et doceat, et urgeat, et reipsa mentibus inspiret,
U 3

294 Divine Influence,
IT is a circumstance extremely unac
countable in the character of many of our
public Teachers, that they do not seem
to have discovered, in the history of the
human Mind, either the intellectual or
moral utility of having clear and accu
rate conceptions : to convey which, ought
indeed to be their primary object — if it
be true, that, " Nothing can be relished,
but in proportion as it is understood *."
* An approved Philosopher has observed well, that,
" He, who hath Words of any language, without distinct
ideas in his Mind, to which he applies them, does, so far
as he uses them in his discourse, only make a noise,
without any sense, or signification : and how learned
soever he may seem, by the use of hard terms, is not
much more learned thereby in Knowledge, than he would
be in Learning, who had nothing in his Study but the
bare Titles of books, wjthout possessing the contents of
them." This indeed is the first step in sound Logic, or the right
use of Reason. For, without distinct i'eas, how can
there be, any. clear Definitions either of terms, or things ;
or any accurate perception of Truth itself? Never
therefore rest satisfied with mere words, which have no
ideas belonging to them — that is, no settled and deter,
minate ideas. De.il not in such empty ware-r-whether
you are a Learner, or a Teacher : for, hereby some have

And Operation. 295
I adopt this Maxim myself, with entire
Cordiality ; and, therefore, perfectly agree
to' the subsequent remarks, obviously
founded upon it. " It is not enough to
haAe a confused perception of something
in general : unless the Mind has a distinct
perception, it Avill be capable of very lit
tle*. This is a thing of so much conse-
made themselves rich in words, and learned in their own
esteem ; whereas in reality their Understandings have
been poor, and they knew nothing.
* Herein consists the great utility of Definition ; which
indeed appears the only, as well as the befi, mode, that
can be adopted by those, who mean to communicate clear
ideas, in order to real Inftruction. For the indistinct
perception of a Thing is not, properly speaking, Know
ledge. " But, if men would tell plainly what ideas they
make their Words stand for, there could not be half that
wrangling, or obscurity, in the search, or support, of
Truth, that there now is." Locke.
"As there is not a more plentiful Source of fallacies in
reasoning,',' sjys the judicious Reid, " than men's using
the same word sometimes in one sense, and sometimes in
another, the best means of preventing such fallacies, or
of detecting them, when they are committed, is, De
finitions of words as accurate as they can be given." — ¦
Rant, rhapsody, and enthusiasm, have an insuperable
aversion to clear ideas, and definitive terms. We need
not assign the cause.
u 4

296 Divine Influence,
quence, that, so far as this Faculty is in
itself dull, or not rightly made use of, for
the distinguishing one thing from another,
so far are our Notions confused, and our
Reason and Judgment disturbed, or mis
led. " By obtaining clear conceptions, and
by being accustomed to give an accurate
account of the conceptions it acquires,
the Mind becomes habituated to Truth ;
at the same time that the distance, be
tween truth, and falshood, becomes in
such minds actually enlarged, and the
difficulty of departing from one to the
other is consequently increased. The Eye,
that can discern objects clearly, and ac
curately, is of much more value than that,
which takes in a number at a rapid glance,
without any distinct discernment of their
various distances, and proportions. Just
so it is with the Mind ; which, if destitute
of the capability of Discrimination, will
reap no advantage from the nunfber of
imperfect ideas, Avith which it is stored."
13

And Operation. 297
Under the fullest conviction of the just
ness and importance of these observations,
and without any particular regard to the
Arts of Elegance, Decoration, or Oratory—
for the sole purpose of conveying instruc
tion of the highest concern — are these
hints arranged : and, what has now been
stated will, I flatter myself, be considered
as a sufficient apology for any detail of
illustration, which may be expedient in
establishing my present Assertion *. For
* I should not have introduced this remark, were I not
fully aware of the fastidious squeamishness of the Times,
in the article of Style ; and, that I may be censured for
the decies repetita. But, as it has been observed on a very
different occasion, " where there is so strong a Propen
sity to Error, Delusion, and Falshood, extraordinary
efforts are requisite to bring people back to Scripture, and
to Truth. Endless repetitions are necessary to a child,
before it can remember the alphabet : but, the Child is
much more easily taught than such persons: for, he has
no Self-satisfaction, no Conceit, no false Prejudices, to
conquer. We need not be told, that the nuda Veritas is not the
object of general admiration. So much the worse. "I
confess indeed, and in discourses, where we seek plea
sure, and delight, rather than information and improve
ment, such ornaments, as we borrow from figurative

<¦>.

98 Divine Influence,
which end, I propose the folloAving En
quiry— SECTION X.
What is that peculiar Work of God, which
passes, upon those, who are in a state of Sal
vation, as the Recipients, or Subjects, of
divine Grace * ?
language, can scarce pass for faults. But, if we would
speak of things, as they are, we must allow, that all the
art of Rhetoric, besides Order and Clearness — all the ar
tificial application of Eloquence — is only calculated to
move the passions, and mislead the judgment."
* There are not many religious topics, against which
the tide ot Prejudice is apt to rise higher than against the
interpretation we shall now give of this TLowmx., this
« Workmanship" — or, this Krtcrt; ev X^ira lms, this
" Creation in Christ Jesus." Should the Reader dis
cover the symptoms of it in his breast, at this moment, let
me intreat him to exercise one ofthe noblest feats of Mag
nanimity he will ever perform : let him, for once, lay aside
all his prepossessions, and permit the Question a fair hear
ing. Let him say to himself, very coolly, What is Pre
judice? It is a rash Judgment, or an hasty opinion, we
have prematurely formed of any person, or thing — with
out sufficient examination. It is therefore irrational, un
manly, unjust —What are the Springs, and Causes of it ?
Ignorance, Vanity, Self-conceit, Pride, human Authority,
corrupt Affections, and bad Tempers. — How is it to be
cured? By encouraging an honest Ingenuousness of

And Operation. 299
As I Avould not willingly be charged
with being deficient in the exercise of that
Charity, or Candour, which seems to be
more frequently recommended in the
Avorld, and more highly celebrated, than
divine Truth, or christian Grace, I Avill
presume, that you are in the constant ha
bit of searching the Scriptures — and that,
The Bible is not the only book, you do
not read. In that case, you must, I ap-

Mind — an unbiassed Enquiry — diligent Research — a Love
of truth — and, above all, moral Integrity.
Avaunt then, all Prejudice] and let my Mind be gene
rously expanded to the admission of sacred Verity, in it's
whole round of rays : let me receive it with cordial sim
plicity, as the most precious Jewel, and Ornament, 1 can
possess — the divine Grace alone excepted.
" It is the close, frequent, and feeling Inspection of
these Interiora of man's sublime condition, as Immortal,
Redeemed, and Regenerate, that is the highest cordial of
human joy, and the richest mine of human thought. A
Mine, deep-dug by few ! And yet, without it, man is not
more a stranger to the natives of Saturn, than to Himself.
Without it, he must want the true, genuine, vital, spirit of
a Christian. None, without it, can be filled with the light
?nd comfort of the holy Ghost."
Young.

300 Divine Influence,
prehend, have noticed, that the inspired
Penmen occasionally speak of a certain
" good work," which has been begun by a
supernatural Agency in all those, avIio are
" called to be Saints :" as when it is said,
" He, Avhich hath begun a good work in
them, will perform it, unto the day of
Jesus Christ; and that, it is God, Avhich
worketh in them to will, and to do, of his
good pleasure. Philip, i. 6. . ii. 13."
We cannot be too inquisitive about the
Nature of this Work; especially when it
is understood, that the more intimately
we are acquainted with its nature, Avhe-
ther in speculation, or by personal expc
rience* — which is infinitely better — the
* Having suffered much inconvenience myself from
the power of Prejudice, I have determined to assail it in
every quarter; and I have seen it rise with great disgust,
in minds of superior Intelligence, whenever this term
is made use of in this application. It has been said a
thousand times, " But, what do you mean by Experi
ence, in matters of Religion?" — We mean by it, those
impressions and effects, which the Truths of Christianity
produce within the Heart, under the secret Influence o'f

And Operation. sol
more Ave shall discover its Goodness. Can
there then be either a more rational, or a
more powerful Motive, to induce us to
investigate this subject ?
There may be those among us*, Avhose
Ignorance and Prejudice — tAvo very blind
Guides, it must be confessed — may mis
lead them to imagine, that I am soaring
divine Grace. Prejudice, indeed, will place all such spi
ritual Sensations to the account of Enthusiasm, or Fana
ticism. But, 'f had we only the book of Psalms, we
might trace all the affections, and passions, desires, and
aversions, joys, and sorrows, hopes, and fears, anger, and
shame, with all their various objects, and keen emotions,
which Christians are said to feel." What indeed will the
Enemies to all religious Feelings make of Rom. xv. 13 ?
Can a man be filled with Peace, and Hope, without any
personal Experience, or Consciousness, of it? Nothing,
I trow, can be more visionary, or dreaming, than such a
philosophy, as that !
Some of our most learned Interpreters of the sacred
pagesj who pass through the letter, and imbibe their spi
rit, are of opinion, that the passages, to which I shall now
refer, must relate principally to a Religion, which rests not
in speculation or systems, but which goes directly to the
sensibilities of the Heart. Hos. Vr. 14  23 
xiv. 1  o.. Zeph. iii. 12  17. cum multis aljis.

502 Divine Influence,
into the regions of Mystery, when I as
sure them, that, this Work, so essentially
necessary to our Salvation, and ind%ed a
most material branch of it, is a new Crea
tion; sometimes called, " a being born
again," or, " born of God from above,
avuQev ;" and which is always accompanied
with the commmunication of " the life of
God," or spiritual Life, to the human
Soul : which, as Ave have already proved,
is, by nature, " dead in trespasses and
sms *.
* It should be noted, as we go along, that this new,
moral, or spiritual Creation perfectly answers to that mo
ral or spiritual Death, which has been already stated; as
it lies in a loss of the Image of God, or, a privation of
original Rectitude — in Impotence to that, which is intrin
sically good — and in the prevailing Bias of the mind,.
which is only evil. This is so much a fundamental Ve
rity ofthe christian Revelation, that, could it be disproved,
the whole system is effectually subverted. As a Deist, I
would ask no more, to compel me to renounce it. If,
when'we assert this total defection from original recti
tude — an innate propensity to evil — and an entire impo
tency to that which is pronounced good in the estimate of
Heaven, it can be made appear, that we are advancing so
many Falshoods — in our humble opinion, the whole system
of Christianity is completely overthrown : rior can the
most inveterate Infidel desire more.

And Operation. 303
That such language may sound rather
mysterious, according to the usual accep-
The national Church has very properly introduced the
doctrine of original Sin and Corruption into her Articles;
and it is indisputably of the first importance that we ad
mit it into our Creed.
" This Doctrine," says a learned Professor of Divinity
in one of our famous Universities, " has been considered
by some, as a Theory of little Utility. But, who shall
call a Doctrine useless, which the Scripture has pub
lished ? Can that be deemed useless, which lets us into the
right knowledge of our own Selves? Can that be called
useless, which makes us set an high value on our Re
demption by Jesus Christ? Is this the language of
Reason, or of Learning ? If it be, " Fie upon it — fie
upon it !"
It has been objected again to the same doctrine, that
it disgusts men of philosophic minds, and makes them
averse to Revelation — So does the Doctrine of the Tri
nity ; and of the Incarnation; and of divine Influence;
and indeed all the Peculiarities of the Religion of Grace:
but, shail the Ark of God be sacrificed to the philoso
phical Dagon? The Fault is in the Minds of those, who
are disgusted; and, where fundamentals, or first Prin
ciples, are at stake, it may be thought candid and liberal,
according to the modem phraseology, but upon the Chris
tian System, it is impious, to make any compromise.
We are indeed expressly forbidden to gratify the pride of
human Science; which has too often hindered many from
treating the Doctrines of Revelation with sufficient respect.

504 Divine Influence,
tation of the term, is admitted; and
though it may be rejected by those, who,
in too -many instances, very impiously af
fect what they deem a more rational and
philosophical style, " Ave speak the Wisdom
of God in a Mystery" for, this is one of
the titles, by which his sacred Oracles are
discriminated: and, that they address us
in this strain, is almost too obvious to be
argued — had not the obstinate perverse-
ness of mankind rendered it expedient.
Did not the great Prophet of our God
urge this Work, in a most impressive
manner, upon " a Master in Israel ?"
whose Profession indeed it Avas, to in-
The great Locke himself was seduced by it, to be both
afraid and ashamed of them. Amidst all his critical
Studies, he seems most strangely to have passed over
these two remarkable passages, Matt, xviii. i  3. . .
Mark x. 15.
How astonishing must have been the wilful blindness
of a Philosopher, who misrepresented the epistle to the
Ephesians, as a Composition of Sublimity, and Eloquence,
rather than of sacred Truth ! ! I marvel not, that it should
be said in another place, Col. ii. 8, 9.

And Operation. $05
struct others, but, who needed that in
struction himself, Avhich Avas of the highest
moment to his true excellence, and hap
piness. Did he not repeatedly and most
solemnly attest to this " Ruler of the
Jews" — as to ecclesiastical or religious
concerns — the absolute Necessity of his
" being born of the Spirit," in order to his
admission into the kingdom of God ? and,
did he not assert, that it Avas an internal,
a spiritual, a secret, or a mysterious, and
supernatural Work ? Be not so disingenu
ous, and false to Truth, as to shut your
eyes against the Light, Avhich blazes upon
them ; but, advert to the passage itself,
and disdain those infamous arts of subtilty,
which would labour to corrupt its pure and
genuine import. John iii. 1  8*.
* A little, low, earthly Mind may perhaps toil ingeni
ously to fritter away the sublime meaning of all this into
something external, and ceremonial : but, how much
more likely is he, to enter into the true spirit of this me
morable Conference, who says, " When a man is born
again, or created anew in Christ Jesus, the ruins of his
Nature are repaired, and every noble and divine Grace is
implanted in his heart. His Understanding has suitable
X

306 Divine' Influence,
Having no purpose to serve, but that,
which I conceive to be the christian Ve
rity, I would earnestly intreat you to di
vest yourselves of all prepossession, and
sophistry, and to compare those few verses
with Avhat an Apostle has advanced —
where, after having congratulated the
Elect of God, upon that never-fading in-

views of the most interesting subjects ; and his Temper
and Behaviour are rightly formed towards God, and
Man. What a glorious and surprizing Change is this !
Should you see a clod of earth rising from under your
feet, and brightening into a Sun, it would not be so
beautiful a Transformation. For, it gives a Man the
very temper of Heaven, and prepares him for the enjoy
ments, and business, of that sacred Region." — Does not
the common Sense of every unprejudiced Person induce
him to think, that nothing short of this could be intended
by our great Prophet in this place ? Nothing short of this
was worthy the seriousness, the repetition, the ardour,
with which this matter was urged on the attention of
Nicodemus. Let me solicit the Reader, if he is at all du
bious, or hesitating, not to pass over this interesting point
with a careless levity, or to reject it with a prejudiced
disgust. The less he suffers any learned criticism to in
terfere, the better : the case is simple, and adapted to
every common capacity, as it stands in the evangelical
record.

And Operation. S07
heritance, for the lively hope of which they
were indebted to the resurrection of Jesus
Christj he charges them to " love one
another, with a pure heart fervently, being
born again." 1 Pet. i. 23 — — 25.
To be thus regenerated, is exactly the
same thing, as St. Paul intends by being
" created anew in Christ Jesus after the
Image of God, in Righteousness, and true
Holiness * :" without which neAV Creation,
there can be no spiritual life in the Soul ;
and, of course, no spiritual acts of Piety,
* Is not this the Opwtwt; ra ®ea, of which Plato had
formed some faint and general idea, when he describes his
excellent Character, by one, who endeavours Atxato; yma-
bat, Hat eTrimieuav apernv, et; ocov iwarov avQpcowa o/Mgo-Ba; ®eo>,
" to make himself righteous, by labouring after Virtue,
th,|t he may be as like God, as it is possible for a Man to
be ?" It was for an inspired Philosopher to tell us, what
the Grecian knew not — wherein this Likeness, or Image
of God, consisted, and how it was to be attained. The
Metamorphosis, ia that case, is so great, that, " the Soul
is in no respect what it was wont to be, as to the concerns
of Religion. It has new views, new sensations, new joys,
new sorrows, new tendencies, new aversions, new hopes,
and new fears. In short, as an Apostle assures us, « All
things are become new."
x 2

SOS Divine Influence,
Devotion, or Goodness, can possibly be
performed— let. external appearances be
ever so specious, and plausible. The most
splendid shew of Religion, and Virtue,
without this, is nothing more than the
shadow without the substance *.
* The very terms, " creating, quickening, and raising,
the dead," denote both a divine Agency, and an instanta
neous Communication, in regard to this spiritual Life :
which must be considered as " the Source and Spring of
every act of christian Piety and Virtue : consequently, this
heavenly Principle of ali evangelical excellence must be
implanted previously to the exercise of such acts ; just as
Reason itself must precede all the acts of Reason. There
must be a vital Principle of holiness, in order to a Course,
or Series, of holy actions. And hence, we may see the
vanity of that Religion, which is gained in the same man
ner, as a person learns a trade, or an uncultivated Mind*
becomes learned; namely, by the exertion of merely na
tural Powers, and in the use of suitable means." This,
if you please, may be called, " The Religion of Nature,"
in contradistinction to The Religion of Grace. In the former,
it may be said, Hie, Deus nihil agit ; of the latter, that,
the Grace of Christ is " all in all." Reason and Philo
sophy contend for the one— Christianity, for the other.
Utrum horum mavis, accipe. We read of some, who
" desire to make a fair Shew in the flesh," Se^u-iv evTrooo-a-
mwat ev caput ; but, is it not much better to be able to say,
Gal. ii. 20 ?.

And Operation. S09
This spiritual Life, or new Creation, is
always followed with spiritual light in the
Intellect — or, the illumination of the Un
derstanding: so that the Mind, the dis
cerning Faculty, has a new perception of
divine things — of their truth, worth, and
beaut)7 ; which is of so peculiar a nature,
as to be called, " The Light of Life * :"
* The Oracles of Grace and Truth have distinguished
it by the epithet of " marvellous light:" from its divine
Original, " the Father of lights ;" from the mysterious
Way, in which it is conveyed into the heart ; and from
the wonderful things it discovers to us. It is as one
says, " the Disperser of our spiritual darkness — the Re
mover of our fears — the Reviver of our hopes — and our
Deliverer from the shadow of death. It is the Messenger
of all good ; the Unfolder of deep secrets ; the Revealer
of unseen excellencies ; the Fountain of all joy ; the Day
break of eternity, and the Dawn of ineffable glory." 
Let no one imagine that this is declamatory rant : it is the
sober testimony of holy Writ.
He must be blind indeed, who has not discovered, that
all the Scriptures represent mankind by nature in a State
of spiritual darkness, or ignorance : in other words, as
destitute of spiritual Sight : for, sensible as they are to all
the charms of the visible Creation, they perceive not the
more attractive and infinitely superior loveliness, beauty,
and value of divine things : their mental powers are not
at all captivated by the glories of the Godhead, or of the
X 3

310 Divine Influence,
Avhich, upon scriptural examination, Avill
be found to be something vastly superior
to all the light of Reason, Learning, or
Philosophy ; as much as the Spirit of hea-

Redeemer — of his Law, or of his Gospel. The very
Angels desire to pry into the things, which they turn
away from with cold indifference ! They say unto God
himself, " Depart from us — we desire not the knowledge
of thy ways !" What Blindness is this !
What then is divine Illumination ? Is it not, to have the
eyes of the Understanding enlightened by the Spirit of
wisdom to a discovery or perception of those spiritual
beauties and glories, which are proposed to our contempla
tion, and delight, in the sacred Volume ? If, according
to the best prinriples of human Philosophy, it be granted,
that the idea of natural Beauty presupposes an internal
Sense, by which the Miad is capacitated to discover that
kind of Beauty, we contend, that, in order to discover the
spiritual beauty and transcendent excellence of divine
things, there must be a spiritual Sense implanted in the
Soul in the work of the new Creation. Nor can the most
penetrating Genius, accompanied with the richest stores
of Learning, supply the want of it. It is another kind of
thing. Have you ever considered i Cor. i. 17  31. . .
1 John, ii. 20. . . v. 20 ?
" Te quaesumus, exaudi nos, Domine — ut Episcopos,
Presbyteros, et Diaconos, vera cognitione et recto intel-
lectu Verbi tui illuminare digneris ; et ut tam Doctrina,
quam mqribus, illud pro viribus patefaciant ac promo-
yeant !"¦

And Operation. 31 L
venly wisdom is superior to the Spirit of
human science. For, while the latter
serves only to gratify the pride and vanity
of Man, the uniform effect of the former,
is, to generate humility, and self-abase
ment; a Disposition, strange as it may
be thought, the most estimable in the
judgment of God ; and, to possess Avhich,
is, " to be renewed in the spirit of our
Mind" — according to the obsolete phrase
ology of Inspiration.
It will not however be a sufficient evi
dence, that the Mind is reneAved, unless
the Heart be changed. They are indeed
inseparably connected Avith the spiritual
Creation, of which we treat — according to
the principles of divine Philosophy: and,
it can, I think, be no matter of theologi
cal controversy, that the whole Scriptures
have laid the greatest stress upon the state
of the Heart, as the primary seat of true
Religion ; and that all the heirs of Salva
tion are eminently exalted above those,
<* Avho know not God, and obey not the
x 4

312 Divine Influence,
Gospel," not so much by their outward pro
fession, or their extensive knowledge, of
sacred things, as by the actual reception
of that " new Heart," and that " right
Spirit," Avhich He has so expressly pro
mised them in his own Word. What in
deed can be more idle, or ignorant, than
for any person to suppose himself a par
taker of true Religion, if it be not im
planted in his Heart — Avhen he is assured,
that, it is the prerogative of the most High,
to " search the Heart !"
Rut, let us hear the language of his
OAvn Revelation on this point. Can any
thing be more luminous, or satisfactory,
than Avhen it is said, Matt. xii. 33  35.
Rom. ii. 28, 29 ?
More than one half of the insincerity
and hypocrisy of those, who chuse to
deceive themselves, may be very confi
dently attributed to their wilful inatten
tion to passages so perfectly intelligible,
and explicit, as these. " Is thine Heart

And Operation. 31S'
right ?" That, is the grand Question.*
But, let there be no reply, till it has been
brought to the only infallible Test, " He
that trusteth in his OAvn heart," for an
answer, " is a Fool :" but, he, who suffers
it to be tried by the judgment of unerring
Truth, is eternally wise.
To this end indeed there must be a Re
novation of the Will : which has gene-
* In our various intercourse with social life, we have
frequently heard Characters, at a most melancholy dis
tance from true Religion, and christian Virtue, speak with
as much complacency of the Goodness cf their hearts, as if
it were not one of the most difficult and exalted attain
ments, to which Humanity can aspne. We know, in
such cases, that they must have weighed themselves in the
false Balance of Self deceit. We have been led to think,
that, the Man, who has the best hearr, will be the last
person in the world to say much in its favour. We look
upon sound Self-knowledge, and deep Humility, to belong
to the ciass of Inseparables. Nostra officia, etiaai optima
et praestantissima, nullam ex ipsis officaciatn habent confe-
rendi nobis ullum bonum : omnis efficacia ex Dei in Christo
benedictioue pendet. Quid denique ad pacem conscientiae,
et Isetitiam in Christo, nostra valent opera ? quae, si ad
eorum imperfectionem et qua faedan'tu'r labem attendamus,
non nisi beilum clamant : solus Christi sanguis clamat
pacem, quam frusfra alibi quaeras. Ps. exxx. 3, 4. . w ,
cxliij. 2,

'514 Divine Influence,
rally been considered as the predominating
or supreme faculty of the human soul.
Very requisite therefore it is, that this
should take a proper direction — that the
Choice, we exercise, in any concern,
which relates to our chief Good, may
be regulated by the utmost deliberation,
and care : because, an error, here, must
have a most dangerous, if not fatal ten
dency. For this Aveighty reason, the inspired
Writings address us frequently upon the
conversion, or, the new creation, of the
Will — that it may move in that Line, which
shall terminate eventually in everlasting
peace. Of its OAvn nature, and left to it-
gelf, we are apprized, it is wholly corrupt ;
and, that there is nothing Ave ought to
dread more than its free determinations,
while uninfluenced by divine Grace; which
alone can powerfully, and effectually,
though secretly, incline it, to Avalk in
the paths of universal rectitude, instead
of those numerous Avays, which, Avhile they

And Operation. 3 ii
seem so inviting, and enchanting, only serve
to fascinate the unwary into destruction *.
* If its numerous Advocates mean any thing by the
Self-determination, for which they contend, it must be, I
presume, that we have an inherent and independent capa
city to determine our own Minds, and Hearts, to the
election of good, or evil. No such Error can possibly
coalesce with the clearest and fullest dictates of heavenly
Wisdom. To say nothing of its diametrical opposition to
the whole tenor of Christianity, and without aiming at any
philosophical discussion of the subject, it is, prima facie, a
total rejection of the indispensably requisite influences of
the holy Ghost.
How far the construction of my intellectual Faculties
and moral Powers may differ from the rest of mankind, I
know not : but, after the most diligent and persevering
Introspection — with all the concomitant advantages of
Solitude, and Silence, to consult the real operations of
these Faculties, and Powers — I am perfectly convinced,
that I have no such innate and self-determining Sufficiency.
Nothing like it. I feel, to this moment, an entire cor
respondency between myself and the humiliating Charac
ter, so circumstantially delineated in Rom. vii. 9  25.
Let those, who have advanced to a higher State, throw
their stones at those beneath them. I envy them not
such gratification : it is, no doubt, a lovely imitation ofthe
Example of Christ 1 One thing, however, I will affirm, as
in the immediate presence ofthe Omniscient, that, were I
possessed of any self determining Agency to good, not an
Angel before his Throne should be more humble, or
holy, or heavenly, than the Scribbler of these.pages. But,
Were I to maintain it, how should I dispose of the subse-

316 Divine Influence,
In the history of human life, nothing is
of greater importance to the happiness of
man than the government of his Passions,
and Affections. Should they unfortu*
nately receive their impulse from Pride,
Avarice, or Sensuality, Reason * must be

quent Scriptures ? The old Serpent, who seduced our first
Parents, might perhaps inform me. Possibly, he might be
able to pervert the following passages to sanction the
self-determining Agency of Man; Prov. xvi. I, 9, 33. .
xix. 21. . xx. 24. . xxi. 1, 4. . xxviii. 26. Ps. xxxvii.
23,24. Is. xxvi. 12. . x. 12, 13  15. . xl. 28 — -
31. . xlv. 22 — 25. . xlviii. 17. Jer. x. 23. . xiii. 23.
Hag. i. 13, 14. Zech.iv. 6, 7. John xv. 5. . . ii. Cor.
iii. 5. Phil. i. 6. . ii. 13. 2 Cor. v. 5, 18. — Now, take
thy pen, and with rash and impious hand erase this se
lection from the Oracles of Heaven •, and listen to the less
abasing dictates of Reason, Philosophy, and Satan, who
will agree to flatter your pride, and assure you with one
voice, that, " Ye shall be as Gods !"
* Reason, as one calls it, Eixuv ®ex ; and another, T«j
$vx>,; avararov pepo;, " the supreme part of the Soul ; and
a third, Summus in anima gradus, the first Quality in
the Soul." If so, and that be disordered, where, and
what, is the Man ? He is, what a great Writer has most
admirably denominated, " A Centaur not fabulous." —
" He is an Immortal, without the sense of immortality.
He is a Rational, dethroning reason ; and an Animal,
transgressing appetite : an unhappy combination, a
wretched chaos of all, without the benefit of either : nay,

A fid Operation. 317
sacrificed on the Altar of these base pro
pensities, and both Religion and Virtue
must lie bleeding at their feet. And, how
often do Ave see all the moral Dignity of
our nature dethroned, degraded, and in the
dust, while those odious Vices are permitted
to assume its rightful seat, and empire.
The only efficacious remedy for an evil
so perilous, and yet so common, is, that
spiritual Creation, which never fails to
give a new Turn, or, Avhat I shall venture
to call, a new Taste, to every various
Passion, and Affection, of the soul. It is
not my design to entertain you Avith a
pious or a philosophical treatise on a sub
ject, Avhich enters so deeply into the vital
parts of Christianity : I shall make no at
tempt to divide, or to define them, with
any precision — but only to set before you,
very briefly, their noblest and most valua-

a sufferer from each, because abusing all. They are not
as Heaven designed them, three parties in alliance for his
Happiness ; but, three conspirators, of his own making,
against his Peace."

318 Divine Influence,
ble use *. If, notAvithstanding, your de^
generate ambition is, rather to sink, than
* We will present the uninformed Reader however
wish this little Key to the primary emotions of the human
Soul, in their most sublime exercise. — What is Love ? It
is an Union of mind and heart arising from a similarity
of judgment, taste, and pursuit. It is the concord, or
harmony, of two Wills, to produce one and the same
effect. Markxii. 28  33.
What is Hatred ? It is the vehement and unconquer
able aversion of all the amiable passions to every thing,
that is offensive to the divine Being — dishonourable to
Christ, in his mediatorial Character — -destructive to true
Religion — -and injurious to the supreme Happiness of man.
It is founded on pious or scriptural principles — and is
equally remote from superstition, enthusiasm, bigotry, and
philosophism. What is Hope? It is the lively, animating expectation
of some future Good ; after the possession and enjoyment
of which the desires of the heart are earnestly excited.
Rom. viii. 24, 25.
What is Fear ? It is that pious sensibility of the Soul,
which flows from a love of real excellence, and which
renders us delicately apprehensive of forfeiting the favour,
or incurring the displeasure, of the highest Object of our
affections. What is Joy ? It is the exultation of the Spirits, arising
from the possession, or from the strong anticipation, and
foretaste, of some satisfying Good. Ps. xxxvi. 7  9.
What is Sorrow? It is that tender, deep, and in some
instances, almost over-whelming despondency, which ac
companies an impressive and penitential sense of the evil,

And Operation. sig
to soar, you renounce the character of the
Man, for that of the Brute, and may most
deservedly be classed with your Fellow-
commoners of the field.
Solicitous, as I feel, to preserve among
my species, their most elevating distinc
tions in the scale of Being, and of Excel
lence, I would recommend it to you, Avith.
a fervour, which no eloquence can ex
press, had I the united energies of De
mosthenes, and Cicero, to cultivate the
religious Affections : not indeed to eradi
cate those of an inferior or secondary class,
and which attach to all the constituted
relations, and amiable charities, of do
mestic and social existence — nothing like
it ; but, to assign them their lawful place
guilt, and danger of Sin, in any of its operations : or, the
want of divine Consolation.
It would be easy to shew, that the general result of this
piety of the passions and affections of the Soul must be,
Christian Happiness : to which, even the sorrows of the
heart, when their Source is heavenly, are no obstacles ;
"but rather, an ingredient. 2 Cor. vii. 10. Luke vii.
44  48. . . xv. ro.

320 Divine Influence,
of due subjection to those of an infinitely
higher order, and utility. And, in this
demand, I am supported by the doctrine
of just proportion; which is, in fact, no
other than that of right Reason. Let that,
which is of the highest ord^er, value, and
utility, have theirs* place in our attention,
regard, and esteem *."

-tr

One of the passions of the human soul,
and indeed, virtually, all the rest, is Love-j-;
for, upon an intellectual Analysis of Man,
it will be found, that they all follow that
* The remarkable declarations of the divine Author of
our Religion must have proceeded upon this principle,
when he said, Matt. x. 37  39.
t This is incontrovertibly the Master-passion of the
heart; whatever the object may be — visible, or invisible.
For, upon the most accurate and philosophical Scrutiny,
it will be evident, that we hope, and fear, we desire, and
we disgust, we rejoice, and we grieve, as we love. This
is, in fact, the to w/e/mvmov hou xvpieuov th; ¦^uxk ^fo?- It 's
practically, and, in effect, both the centripetal and centri
fugal Force, in all the mental revolutions. We follow,
or we fly, according to that Impetus. It is, therefore,
of infinite moment, what direction our Love happens-
to take,

And Operation. 321'
^nide, and take that clue : because, this is
the strongest emotion, by Avhich the heart
is actuated. It is, in truth, the Main
spring, by which the Avhole interior is con
ducted. What then, Avhether the appeal
be made to impartial Reason, or to the
christian Religion, ought to be the grand,
the principal object of our Love ? Most
unquestionably That, which the Scriptures
have every where prescribed. It is just,
it is right, it is good, that they should
require us " to love the Lord our God,
with all our 'Heart, and Mind, add Soul,
and Strength ; and our Neighbour, as Our
selves." They cannot depart from this
injunction. This is Reason, Justice, and
Rectitude *.
* Is it not, because the christian virtues are subordi
nate to this, and receive the impulse of this passion, that
Love is uniformly pointed out to us as the brightest of
the heavenly train, and the first and great commandment
of the Law ? The impartial Reader, who has not yet
surrendered up his Bible to the infidelity, dissipation, and
indifferentism, of the Age, is earnestly requested to ad
vert to Matt. xii. 28— —34. . . . Gal; v. 6. . . . 1 John
iv.

322 . Divine Influence,
Next to Love, there is no passion more
generally afloat than Hope. It is the
Anchor, by which the heart is upheld
amidst all the diversified storms of this
agitated and ever-fluctuating scene. Were
it not for this Refuge, we should see every
Eye suffused Avith tears — every Breast
heaving with wretchedness — and even the
stoutest Courage gradually declining into
all the horrors of despair. Where then
ought this consolatory passion to be su
premely fixed ? Do not all the countless
miseries, to Avhich Ave are exposed, of
Mind, Body, and Estate — from within,
and from Avithout — in life, and in death —
cry aloud to us, to cast anchor Avhere
Ave shall be eternally safe — in the bosom
of everlasting Repose ? Is not this the
voice of Reason ? And is it not the voice
of God ? Hebr. vi. i7  20.
To obey that Voice, is the most suc
cessful method we can possibly pursue, if
we Avould experience that " Joy, which is
unspeakable, and full of glory." And it
4

And Operation. 323
should be remembered, that, if Ave are
indeed " the Workmanship of God," as it
respects this spiritual creation, our Love,
our Hope, and our Joy, will receive this
spiritual impression ; which will neces
sarily be transferred to every other pas
sion, and affection. Our Admiration, our
Desire, our Esteem, our Complacence,
and our Gratitude will, in that case, be
supremely, and habitually, under this in
fluence : and our Dislike, our Aversion,
our Fears, our Grief, and our Hatred, will
operate accordingly *.
* Philosophers may study the physical Analysis of the
passions; but, Christians should devote themselves to
their moral Application. The former, accords well with
the Wisdom of this World : the latter, is more congenial
with That, which is from above. But, how seldom do we
meet with Characters, who are exercising the several
affections of Love, Hope, and Joy, according to the man
ner exemplified in Rom. v. I  v, n ? Christianity,
as it is stated in the Scriptures, and as it appears among its
numerous disciples, does not generally bear so much simi
litude, as the substance and its shade ; for they have little,
or no resemblance at all : or, which may peradventure be
the case, this Writer, after all his pains, must have mis
taken its true nature. Search, and see.,
Y 2

324 Divine Influence,
Upon this ground, it is positively as
serted, that, " If any Man be in Christ,
he is a new Creature — or, there is a new
Creation." Is it not so ? The Character,
I have been delineating, is among the
greatest rarities of this world — " one of a
thousand," as we proverbially say. And,
this is a Rarity, of divine original, and
production. For, Avhether our Souls be
quickened — our Understandings enlight
ened — our Hearts changed— our Wills con
verted — or, our Affections spiritualized —
it would be the very height of impiety,
not to acknowledge, Avith adoring grati
tude and celebration, that,
" All things are of God."
2 Cor. v. 18  21*.
* Non dissimulo, in ea me esse sententia, initium nova*
vitas non ex pradicatione legis, sed Evangelii esse. Evan-
gelium est semen regenerationis nostras, ministerium et
sermo reconciliationis, et lex spiritus vitai: quae liberat a
lege peccati ac mortis. Nimirum dum Christus annuncia-
tur, et vita in Christo, Spiritus Christi illabitur in electo-
rum animas, inditque iis principium vits spiritualis. Gal.
iii. 2. . . . Jac. i. 18. Quo nosbeneficio,eximmensa Gra-
tije su m opuleritia, clementer mactet beatus ille Deus, qui
solus habet immortalitatem ;. cui honor et robur in asternum L

And Operation. 325
Let the Reader be persuaded to dig
deep in the rich Mine of this passage ;
the treasures of which may all be com
prised in these analytical propositions —
1.
GOD himself has infinitely conde
scended to provide the Means of our re
storation to his forfeited Favour, Friend
ship, and Love ! 2.
Jesus Christ is the sole Medium of
Reconciliation between God and Man.
3.
To those Avho are actually reconciled
to God by the death of his Son, no tres
passes will ever be imputed. 4.
The Gospel is to be received as " The
Word of Reconciliation." 5.
The holy Scriptures are to be preached,
principally as " The Ministry of reconci
liation" to God — through the sacrifice and
righteousness of Jesus Christ.
y 3

326 Divine Influence, &;c.
6.
Every Individual of the human Race
stands in perishing need of this recon
ciliation. 7.
For the whole of this great Transac
tion — as to its plan, execution, and ap
plication — we are indebted to the soAre-
vereign Will, the infinite Wisdom, and
the boundless Grace, ofthe divine Beine:
by whose almighty Power alone we are
created aneAv in Christ Jesus.
" Strange tidings these, to tell a world, who treat-
" All, but their own Experience, as deceit !
" Will they believe' — though credulous enough
" To swallow much upon much weaker proof—
" That there are blest inhabitants of earth
" Partakers of a new celestial Birth ?
" Their Hopes, Desires, and Purposes estranged
,., " From things terrestrial, and divinely changed ?
f ' Their very language of a kind that speaks
" The Soul's sure int'rest in the Good she seeks I
« No!- 
" And yet, God knows, look human Nature through
" [And, in due time, the World shall know it too,]
" That since the flow'rs of Eden felt the blast,
«' That after man's defection laid all waste,
" Sincerity towards th' heart-searching God,
*' Has made the new- born Creature her abode ;
" Nor shall be found in unregen'rate Souls,
" Till the last fire burn all between the poles,"

THE SUPREME GOOD.

Omnibus in terris, quae sunt a Gadibus usque
Auroram et Gangem, pauci dignoscere possunt
Vera bona, atque illis multum diversa, remota
Erroris nebula. Quid enim Ratione timemus,
Aut cupimus ? quid tam dextro pede concipis, ut te
Conatus non paeniteat, votique peracti. I
Juven. Sat. io.
Non enim refert ad Felicitatem ejus, quantum agrorum
aret, a quam multus salutetur, quam pretioso luctu cubet :
sed, quam bonus sit. Bonus autem est, si sit in eo Ratio
ad Dei voluntatem accommodata et perfecta, quae Virtus
vocatur. " He is The happy Man, whose Life e'en now
" Shews somewhat of that happier life to come.
" Who, doom'd to an obscure but tranquil state, ,
" Is pleas'd with it — and, were he free to chuse,
" Would make his fate his choice. Whom peace, the
fruit
" Of Virtue, and whom virtue, fruit of Faith,
'5 Prepare for Happiness; bespeak him one,
" Content indeed to sojourn, while he must,
" Below the skies — but, having there his home.
" The World o'erlooks him in her busy search
" Of objects more illustrious in her view;
" And occupied as earnestly as she,
" Though more sublimely, he o'erlooks the world.
" She scorns his Pleasures ; for, she knows them not :
" He seeks not her's; for, he has prov'd them vain.
v §o glide my Life away !"
Y 4

328 The supreme Good.
Ambitious, as I do certainly feel, that
the expectation of those, Avhose curiosity
may induce them to peep into this Com
pendium, may not be Avholly disappointed
in any thing, that pertains to -moral infor
mation, this, I believe, is the proper place,
to insert a few hints on the peculiar Nature
of christian Happiness*.
* Will any one be so absurd, as to question, whether
this is the Point to which all our Knowledge, and all our
Studies, respecting the human Constitution, Excellence,
and Perfection, should ultimately tend ? Is it not our
very Being's end, and aim ? The philosophic, and the
illiterate, pant equally for -Happiness — though they may
take very different directions to obtain it. It does not
entei int > our purpose, to prepare a regular and complete
Essay on this subject — "by weighing the several Objects,
which form the Materials of pleasure, and pain ; by ad
justing with any exactsness their respective degrees of
moment ; by narrowly examining the Frame of Man, his
Capacity, and Powers thence arising ; or, the particular
relations, he stands in, to these several Objects :" it may
not be amiss, however, to state with some nicety the ra
tional and gradational process of the Mind in this high at
tainment. For, in the acquisition of true -Happiness, the
following steps must be taken:
i. I must believe, that there is such a thing as.
the supreme Good of Man.
2. I must animadvert upon it j or turn my attention
fixedly towards it.

The supreme Good. se§
Happiness, Ave all admit, is the neces*
sary Desideratum of every human Being,
To thirst after it, even though he has not
made any proper enquiry concerning it,
is an Essential of his Constitution: it is,
intenvoven in his frame. And, if the
Religion, for which we plead, Avere not the
most certain and sublime Source of right
Reason, Virtue, Philosophy, and Bliss — r
Avere it even possible, to devise any other,
3. I must perceive, clearly, what it is — and why it
js so.
4. I must be conscious, that I do perceive it.
5. I must have a Taste, or Relish, for it, whatever it
may be, ,
6. I must desire it.
7. I must seek for it — by making use of the proper
Means to acquire it.
8. I must hope for it : for, that is the principal Motive
and Encouragement, to excite my diligent perseverance
in the pursuit.
9. If I can believe, that I am in the actual possession
of it— and that Faith be well-founded — in proportion to
the strength of that Faith, I am really happy. Hebr. xi.
fei3> 24  ?6.
Let those, who wish to be happy, apply all the preced
ing particulars to Religion or Salvation; which, in the
{christian System, are convertible terms.

330 The supreme Good.
superior to it, and within our reach — I am
one of those, avIio should scarcely think it
worth contending for. But, I embrace
Christianity, as the only sure and inex
haustible Fountain of Happiness.
Happiness, I conceive to be the rational,
the spiritual, the immortal, Good of Man :
nor can I cordially subscribe to any defi
nition of it, short of this. My observation
and experience will not suffer me to do it.
To suppose, that it can consist in any
thing, inferior to that, Avhich can satisfy
the most improved Reason, and the im
material Spirit, Avith which Ave are formed-—
and Avhich is commensurate with the whole
of our destiny, in point of duration — is
the extreme of folly ; the Dream of a tri
fling, vain, or disordered imagination :
disordered, either by its idle illusions, or,
by its sensual depravities.
It will be granted me, I presume, that,
no reflecting Mind can be happy, so long
as it is liable to the punishment of those

The supreme Good. ssi
offences, Avhich have been committed by
thought, word, or deed, against the divine
Being : that, there can be no true Felicity,
so long as we are the objects of his Dis
pleasure : so long as Ave continue under
the dominion of our corrupt Passions ; so
long as the heart is supremely attached
to a World, which is every day fleeting
like a shadow, from our view* : so long
* There is no end to the melancholy pictures of human
Life, with which Men of Genius, Talent, Sensibility, and
Reflection, are continually presenting us. Take a speci
men, or two, from among many.
How dark, how fleeting, are the days of man !
What countless Sorrows crowd his narrow span !
For, what is Life ? A groan — a breath — a sigh — ¦
A bitter tear — a drop of Misery ;
A Lamp just dying in sepulchral gloom;
A voice of anguish from the lonely tomb !
Or wept, or weeping, all the change we know —
'Tis all our mournful history below.
Pleasure, is grief but smiling to destroy :
And what is sorrow, but the ghost of joy ?
Oh haste that hour, whose rustling wings shall play,
To warn the shades of guilt, and grief away !"

Take then, O World, thy much-indebted Tear ;
How sad a sight is human Happiness,

332 The supreme Good.
as Ave are destitute of a well-founded
Hope of future and never-fading Joys:
so long as an approaching and inevitable
Dissolution is accompanied with all its
natural terrors: so long as the prospect
of a boundless Eternity, from which
there is no possible escape, is appre^
bended Avith dismay. Survey each of
these particulars, and examine calmly,
Avhether they can possibly coalesce Avith
any idea Ave ought to entertain of true
Happiness *.
" To those, whose thought can pierce beyond an hour ! — ¦
" Not Happiness itself makes good her name :
" Our very wishes give us not our wish i
tc How distant oft the thing we doat on most,
" From that, for which we doat, Felicity !
" The smoothest course of Nature has its pains,
" But, endless is the list of human Ills;
*e And sighs would sooner cease than Cause to sigh?'
* To Persons, who are accustomed to " walk in the
light" of divine Knowledge, it is extremely painful to hear
the dark and benighted manner, in which the great mass
of Society are perpetually talking of Religion, and Happi
ness. It is indeed a Babel of confusion. For, in very
few words, What is Religion ? It is the Pursuit of Hap
piness, by the practice of right Reason, or sacred Truths

The supreme Good. S33
That they are all of them sad, and jus
tifiable occasions of fearfulness, and Avoe,
And what is Happiness ? The simplest, and, at the same
time, fullest definition, I have been able to form of it in
my own Mind, is this. Happiness, is the Enjoyment of
the supreme Good ; by Faith — in a State of Grace, and
Salvation; by Sight — in a future State of Perfection, and
Glory. Peradventure this may not be thought Philosophy ; but,
I am very certain, it is Scripture: which, in my judg
ment, is a much wiser, and a much better thing. An<l
yet, it is not very unlike the style, in which Philosophers
affect to speak ; — we very nearly assume their own lan
guage, when we say, that, " A careful observance of
sacred Truth, the practice of right Reason, and the way
to Happiness* are, in the issue, the same thing." And,
if we make the Bible the Y^pynptov, the Test, " Truth,
Reason, and Happiness, which constitute the christian Sal
vation, are all in the same Interest, and conspire to ad
vance and perfect human Nature." They are the only
Panacasa, which Heaven has provided for the multinlied
evils of our present existence. Had the ingenious and
distinguished Author of " the Religion of Nature deli
neated" been suitably impressed with this Consideration,
would he have poured forth his bitter lamentations on the
various and incalculable Miseries of Ma,i^ without point
ing out to us their only Remedy? We know that our
" Paradise is lost;" and we wish to hear, how it is to be
" regained :" we feel our wretchedness; and we sigh for
Peace. They are Angels of benevolence, who point out
to us the way to the latter. Luke ii. 13, 14.

334 The supreme Good.
Avill readily be acknowledged, by those,
who have not taken refuge in the very-
dregs of modern Scepticism, and gross
Infidelity. How then are they to be
effectually removed? Under circumstances
so melancholy, and of such complicated
distress, Christianity, like a celestial
Messenger, steps in to our relief, Avith all
her various consolations. She it is, that
holds out to us a sovereign Balm for every
wound, a perfect Remedy for every evil.
She it is, that proposes to us the Happi
ness, of divine Pardon, and Favour : the
happiness, of a Hope, which is " full of
Immortality :" the happiness, of a Peace,
which surpasseth all understanding: the
happiness, of a Purity, Avhich constitutes
the only intrinsic Avorth, and indelible
excellence, of the Soul : the happiness, of
a moral Deliverance from all the seduc
tive snares of this present World : the
happiness, of a serene Freedom from all
the agitating and tormenting dread of
death * : and, to croAvn all, the happiness,
* There is nothing really amiable, or interesting, in
the stubborn Insensibility of an Apathist, or a Stoic, in

The supreme Good. 335
of an Inheritance, Avhich is incorruptible —
of a CroAvn, whose glory is unfading — and
of a Kingdom, Avhich hath foundations
eternal in the heavens.
Collect all these ideas together in your
meditative moments, and then determine,
whether it be possible to delineate a more
complete sketch of substantial Felicity.
If indeed they should prove, eventually,
nothing more than the pleasures of Imagi
nation*, can any other system of plea-

the prospect of his dissolution ; but, observe the grandeur
of circumstances, which accompany, and occasion, the
Christian's triumph over Death — as they are beautifully
described by the Pen of inspiration, in i Cor. xv. 51  57.
If any thing can more than fortify Humanity against all
the alarms of our final exit, it is that view of things, which
is there presented to us in strains no less sublime, than
animating, and impressive.
* What a strange and perverse Taste it is, in the ma
jority of mankind — that, chusing, as they generally do,
to be carried away by the most illusive Imaginations, they
should prefer those of a meaner kind, to those of the
highest Order ! Should the pleasures of heavenly Wisdom
terminate, at last, in Vanity, and Emptiness, they are

336 The supreme Good.
sure exceed them ? You admire Reason,
To her I appeal.
Such is the peculiar nature and genius
of that Happiness, which the christian
Revelation has provided, and recommends.
But, I Avill attempt to exhibit the same
thing, in another Mode. I shall be ex
cused — as this, of Happiness, is the grand
central Point, in Avhich all mankind are
supposed to meet. This is the universal
Aim ; though too many mistake the Sha
dow for the Substance.
" Man, it is agreed, has a Soul of vast.
desires, and noble capacity : Avhich no
earthly pursuit, possession, or enjoyment,
still more noble, and, while they continue, more gratify
ing, than those, which can be derived from any other
Source. ** Such various Bliss the well-tun'd Heart enjoys,
" So sweet he feels its influence to attract
" The fixed Soul, to brighten the dull glooms
" Of care, and make the destin'd road of Life
" Delightful to his feet.".

The supreme Good. 337
either can, or was ever intended to, sa
tisfy." Not the Avhole Inventory of this
Avorld can administer to it that chief Goodj
after which, it is formed, by its great Ori
ginal* to aspire — so far, at least, as that
nothing, which bears a sublunary stamp,
can fill that aching Void, of which it must
otherwise be sensible ; unless indeed it has
plunged all its natural dignity into the
beastliness of the Centaur, or the more
shocking brutality of atheistical Philoso-
phism*. * « We may therefore congratulate the mere Brute on
his high prerogativej of being incapable of becoming such
a Monster of rationality, as this : and the mere Man of
Pleasure, will, for the future, if either just, or modest;
give the wall- to his Horse. For, mark this immortal
maze of human ruin : of what nature^ species, or rank in
the creation does he conceive himself to be ? Does this
unconstrued, undecyphered creature consider himself as an
immortal Being — or, only as a rational— xn, as a mere
animal? If as an Immortal, let him regard things eternal ;
if as a Rational, let reason reign ; if as nothing more
than an Animal, let him indulge appetite ; let him not go
beyond it. Unbounded appetite with stupifying sensualities
bribes Reason to drop her dominion. Her dominion
dropped renders blind Immortality regardless of eternal
things^ and they being disregarded, all Immortality's
Z

338 The supreme Good.
" There is an ardent thirst in every hu
man Soul after this satisfying Good, what-

boundless powers and desires devolve on things temporal ;
and devolved on them, with violence impel deposed Rea
son, and riotous Appetite, to monstrous lengths of extra
vagance, which had otherwise lain quite beyond both
their power and desire." 
Such are our obligations to these false and sensual ideas
of Pleasure ; especially when strengthened by that spirit of
Infidelity, which too generally accompanies them : " by
darkening our Understanding, they rob us of this worl^ —
and, by stupifying our Consciences, of the next."
" Patron of Pleasure! Doter on delight !
" I am thy rival ; Pleasure I profess :
" 'Tis balm to life, and gratitude to Heav'n.
" HoW cold our thanks for bounties unenjoy'd f
" The love of Pleasure is man's eldesoborn —
" Born in his cradle, living to his tomb.
" Wisdom, her younger sister, though more grave,
*' Was meant to minister, and not to mar,
K Imperial Pleasure, queen of human hearts.
" Pleasure's the purpose of this serious page.
" Pleasure is but Religion's gayer name :
" I wrong her still — I rate her worth too low ;
" Pleasure the flower, Religion is the root.
" Canst thou plead Pleasure's cause, as well as I ?
" Know'st thou her nature, purpose, parentage ?
f Not to turn human, brutal— but, to build
" Divine on human, Pleasure came from Heav'n.

The supreme Good. S3<)
ever it may be." If there be any innate
principle of operation in the untaught
Mind, it is this— that, it must be ever
sighing after a Something, in Avhich all
its various faculties, and passions* can rest,
and be perfectly content. To suppose, that
the most refined Pleasures of sense are ade
quate to such a purpose, is a degradation
of the Species- far beneath that decency of
Pride, which, in this instance, might be
deemed almost a virtue.
" The Happiness of Man is, not the
happiness of the Mortal, but, of the Im
mortal." Nothing but the childishness of
idiocy can apologize for placing it in
gorgeous Apparel, sounding Titles, sump
tuous Buildings, honourable Preferments
,c It serves ourselves, our species, and our God;
" And to serve more, is past the sphere of Man.
" Glide then, for ever, Pleasure's sacred stream !
« Through Eden, as Euphrates ran, it runs,
" And fosters ev'ry growth of happy life.
«* Drink deep : the deeper, then, the more divine j
« Angels are angels from Indulgence there :
« 'Tis unrepehting pleasure makes their bliss."
Z 2

S40 The supreme Good.
popular Applause, inordinate Recreations,
or any extent of earthly Treasures : all
which must perish with our breath, and
terminate in Vanity and Dust. Wilt thou
fix thine eyes, or thine heart, upon the
shadow of a shade ? If the Conqueror of
the World sat doAvn, and wept, Avho will
now dream of Felicity from the highest
gratifications of Ambition, Wealth, or
Sense * ?
* The Reader may be well repaid for studying the
book of " Ecclesiastes, or the^Preacher," entirely in this
view; passing over all the apparent difficulties, which may
impede his progress, and attending only to the principal
Design of the inspired Author : which is, to teach us how
to make a just Estimate 6f human Life. It may be of use
to compare it, with Dr. Young's admirable Essay on the
same subject. Some learned Critics have found great
fault with the former of these compositions ! So Infidels,
with the whole christian Revelation ! ! So Lucretius,
with all the arguments for the being of a God ; because,
he had discovered so many faults in that world, which has
been ascribed to his creating Power ! ! ! Nay — we have
heard of one, whose Presumption and Impiety were so
enormous, as to suppose, that he could have improved it !
But alas ! who can prescribe any limits to the depravity of
the human Mind, when left to the madness and blasphemy
of its own unrestrained operations ! Sic ego — nisi Dei
gratia prseveniat.

The supreme Good. 341
" Neither the Quantity, nor the Variety,
nor the Duration, of any created Objects
can, in the nature of things, satisfy the
Capacity, Avith which the Soul is endued —
but, God alone: and, it is the charac
teristic Distinction of those, Avho are " the
Workmanship" of God, to center there."
The Happiness to be derived from thence
has been circumstantially exhibited, in
brief. Now then — Ave boast of our Reason:
but, upon Avhat ground, if wc do not ap
ply it to its best Use ? And, Avhat is its best
use — but, to lead us to make the best
Choice — to pursue the greatest of all posr
sible Good — to the comparative neglect of

Certain it is — and I think it a duty I owe to society, to
state to them, by way of correcting their superstitious
admiration of " Science, falsely so called" — .that, learned
Men, and biblical Critics, have taken more blasphemous
freedoms with God, his Works, and his Word, than the
most unlettered Vulgars of the humaiSra.ee were, capable
of doing.
z a

34? The supreme Good.
every thing, that comes in competition
with it ; and to consider our supreme
Felicity as " The one Thing needful" I
intreat the most philosophic Intellect, to
enquire, whether this he not the only pro
per view of right Reason, If it be — the
reverse must be either Folly, or Infamy :
it must be Ignorance, or Vice. For, upon
this principle alone can right Reason,
genuine Virtue, and real Happiness, be
convertible terms. And, they must, iri.
fact, mean the same thing.
No. Man, who has not previously aban*
doned both Reason, and Virtue, will conr
tend, fhat the Pleasures of sense — the
least and lowest of all, Pleasures — are the
best Choice, or the supreme Good : no,
nor even mental Pleasures — rising, as they
certainly do, in the Scale of human satis
factions—if they be limited to any transi
tory Objects, animate, or inanimate. It
remains then, as a logical and necessary
inference, that, the Pleasures, Avhich ought
10

The supreme Good. 34ii
to be pursued with the utmost fervour, are
those, Avhich are spiritual, and endless; or,
that Happiness, of Avhich Christianity is
the only instrumental Cause, and Source:
to reject which, is alike improvident, unsafe,
and impious*.
• And why improvident, unsafe, and impious? Be
cause, " he, who in this field of Combat, instead of
grasping the weapons of his Warfare, is for ever gather
ing flowers, and catching at butterflies with his unarmed
hand; ever making Pleasures his pursuit — must pay for it
his vast reversion ; and, on opening his final account, shall
find himself a beggar — a beggar past beggary ; and shall
passionately wish, that his very being were added to the
rest of his loss. — He shall find too, that Truth, divine
Truth, however through life injured, wounded, suppressed,
is insuppressible, victorious, immortal. That, though with
mountains overwhelmed, it will one day burst out like the
fire of ./Etna — .visible, bright, and tormenting, as the
raging flame."
Observe again — " There are three kinds of Happiness
on earth, gradually less and less. There is happiness
from the exertion of Reason, right Reason : this is the
happiness of a Man, There is an inferior happiness from
the gratification of Sense — where Reason is denied : this is
the happiness of a Brute. And there is a calamitous hap
piness — where Reason is abused : and this is the happi
ness of a Wretch." It must therefore be true, when un
derstood according to the scriptural statement of thingSj
$bat, " Reason and Virtue are the sole Beauty and soi,i
z 4

844 The supreme Good.
To return however to the sacred Light,
we have taken for our Guide through all
these difficult paths, of Reason, Philoso
phy, Virtue, and Morals, let us ask, what
relation has this Happiness, and all its in-^
gredients, to the Person, and Character,
of Jesus Christ? Avho, according to the
most accurate definition of these titles, is.
the very Essence of Christianity ; and, I
Avill add, of all the Happiness it is design
ed to communicate*. For, can Ave have

Salvation of all. Through all her realms the intelligent
Creation must groan without them. The Deity himself
js all Reason, and all Virtue, in his nature, his conduct,
and commands."
* Jesus — " This," says a Writer of no common piety
and erudition, " is a name, in which the whole Gospel
lies hid : it is the Light, Food, and Medicine ofthe soul.
No language can fully express its import, when applied
to the Messiah. — The meaning however is, that, He de
livers from all evil — preserves to all good — and maintains
the objects of his Salvation, in a state of security, and
blessedness, for ever." — Christ — or, the Anointed ; as
being designated to the mediatorial Office, and fitted to,
sustain the several Characters of a Prophet, a Priest, and
a King, for the effectual discharge of that high and im
portant office, by the unlimited Unction of the holy

The supreme Good. 345
read the inspired pages with only that cu
riosity, they are calculated to excite, Avith
out perceiving, that, He is the instituted
Mean, through Avhich it is conveyed into
the Mind, and Heart ? that it is all laid
up, or deposited, in Him, as in a Trea
sury. Do Ave not perceive, that, by the
irreversible decree of Heaven, there is no
other Way to the enjoyment of it, but by
being '< in Christ Jesus*?"

Ghost. — All this, it should be noticed, is something to
tally distinct from the spotless Example, which he hath
left us. For, we are no where required to imitate Him,
either as a Saviour, or in his mediatorial Character: though
we are bound to copy his human Virtues, as closely as
possible. * Whoever pleads the cause of Religion, or Happiness,
\n this way, would merit the severest censure, were he to
adopt the language of diffidence, and suspicion. He has a
moral sanction for expressing himself with confidence.
Were he to do. otherwise, he might indeed be thought
modest, and polite ; but, would it not be at the expence
pf that love of Truth, and Mankind, which ought to be a
paramount principle? — It is contended here, with the-
firmest and most decisive tone, upon the authority of that
sacred Tribunal, to which we appeal, that, As true Religion
and true Happiness are inseparably connected, by the

346 The supreme Good.
No perspicuity of language can render
any thing more clear, and indubitable,
than this truth — if Ave subscribe to the
apostolicalTestimony; Avhich indeed ought
to have no irresistible Aveight with us, but
what it derives from its divine Authority.
AlloAving that — we are not only bound to
submit to it, Avithout any controversy —
but, to enquire, Avith becoming solicitude,
into its true import,

sovereign Constitution of Heaven, we must remain eternal
Strangers to both, unless we seek them " in Christ Jesus."
There are, who would have us give up these peculiar
modes of expression, as grotesque, inelegant, and obsolete.
But, Experience has taught us, that we may as well give
up Christianity, at once : which, in proportion as it has
been accommodated to classical Taste, and modern Re
finement, has answered every purpose that Infidelity itself
could wish. To modernize the phraseology of Scripture,
is perhaps the most effectual method, that can be taken,
to subvert original, apostolical Christianity. Were I one.
of its concealed Enemies, I would most artfully adopt this
unsuspected plan, to exterminate all its. fundamental prin
ciples. If the Reader is not perfectly satisfied with the
Style, and Beauties, of the holy Scripture, let him consult
the writings of bishop Lowth, and Blackwall's sacred
Classics.

The supreme Good. 347
What is it then, to be " in Christ Jesus f
The phraseology is so peculiar, and un
common, that the most judicious mode, I
-apprehend, will be, to permit the Scrip
tures to explain themselves ; without ob
truding on them any additional comment.
To my understanding they appear to in
tend, by this phrase, a vital, spiritual, and
mystical Union of Soul to Him. Instead of
treating this interpretation with aversion,
or disgust, it will be more ingenuous, and
impartial, to turn your cool attention to
the following references-^-which I subjoin,
as my warrant for it,
John xv. 1— — 8.
1 Cor, xii, 12  p. 14, 26, 27.
Eph. ii. 19  22. . . v. 22  32.
1 Pet. ii- 1  =5*.

* Two. thirds of the errors, and contradictions, which
have disgraced the christian Cause, may, I conceive, be
fairly attributed to this radical evil — the not suffering the
Scriptures to explain themselves. For, though in certain
critical difficulties, the aids of human Learning may be
expedient, if not necessary — stilly in every thing, that be-

348 The supreme Good.
Let these passages be consulted with an
unprejudiced regard to their several con
tents, and, I presume, it may very boldly
be inferred, either that the language of
the Scriptures is perfectly unintelligible —
or else, that they do certainly press upon .
us, not merely the expediency, but the
indispensable necessity of our personal ac
quaintance Avith a vital, spiritual, mys
tical Union to Christ Jesus * : Avithout

longs to the essential constitution of Christianity, the Bible
is its own best Interpreter; and good marginal references
are of the greatest use. It were to be wished, that those,
who associate for the most benevolent purpose of supply
ing the common people with the Scriptures, would conde
scend to notice this hint ; or compensate for the want of
such references, by a short introductory Key to each
chapter. * We are permitted to write about « the Loves of
the Plants" — " the Harmony of the Spheres"- — and, " the
Friendship of the Elements, by which they are united
together,"' (pt>ia « auvKotvercu ra roi%Ei$s. : in that case,, we-
shall be thought ingenious, elegant, philosophic : but,, if
our subject be that spiritual Union, Friendship, and Har-.
mony, which subsists between the great Head, of the
Church, and all the living Members of his mystical Body»

The supreme Good. 349
which, believing, as I do, that they are
%t the true Sayings of God," I am bound,
as the benevolent Friend of my Kind, to
warn them, that, there can be no christian
Piety — no christian Virtue-— no christian

then we are supposed to be lost in all the Dreams, and
Visions, of Mysticism ! Thus men rashly, not to say,
impiously, censure, what they do not like, and will not
understand. We admit the mystery of the thing; Eph. v.
32. But, what then ? Is it more mysterious than the
Self existence, of the Deity ? Otia fjtev noMa s« s^tra/jtevo; ie
wnm tov rpoTm': " I know many things, without compre
hending the particular manner, how they are so." — But, we
have often read of some unhappy Characters, " who will
not be learned, nor understand ; who chuse rather to walk
on still iu darkness, and rebel against the light."
Can any thing betray more deliberate mental depravity
than the objections, which are continually made to the
christian Mysteries, w«en every sound Scholar, and true
Philosopher — I may add, every common Observer of
nature — must know, that, the Mysteries in Creation, and
the Mysteries of Reason, are even more numerous than
those of Scripture, and Revelation. Instead of cherishing
this unpardonable hatred of Truth, let us meditate, seri
ously, and deeply, on John vi. 27  58. xvit. 20 '¦' . 23.
Gal. ii. 20. Eph. ii. 19  22. Col. i. 27. Hebr. ii.
14. . iii. 14. 1. John v. II, 12, 20. Tota vera? justitiie,
salutis, vite, participatio, ex hac pernecessaria cum
Christo xotvuvtx pendet. Nothing, but what is either

350 The supreme Good.
Happiness. I have only to request, that
this Avarning may be treated with the im
portance it deserves. For, in these three
things, much more than in the highest
eminence of Rank, Property, or even of
Intellectuality, consists
The Whole of Man.
" In it's true light this transient Life regard;
" A state of trial only — not reward.
" Though rough the passage, peaceful is the Port ;•
w The Bliss is perfect, the Probation short :
w Rise nobly then above terrestrial aims ;
" Direct the ardour, which your breast inflames,
" To that pure region of eternal joys,
" Where fear disturbs not, nor possession cloys.
** On holy Faith's aspiring pinions rise,
" And seek thy Good Supreme above the Skies,
«* Know, that Religion's sacred treasures lie
" Inviting, open, plain to ev'ry^ye ;
" For every age, for ev'ry genius fit,
w Nor limited to Science, or to Wit ;.

" earthly, or sensual, or devilish," will exercise the powers
of a subtle criticism, in explaining away the mystic and
spiritual import of those passages. I would stamp upon
the foreheads of such mischievous Perverters of sacred
Truth, Yi/jciboi, TniEVfia pm e%ovre;- — The word ~Vu%tm; may
be found in i Cor. ii. 14. Jam. iii. 15. Jude xix.

The supreme Good. 351
n To elevated Talents not confin'd,
" But all may learn the Truths for all design'd *.
» How many thousands of the common people are
continually told what is their Duty, and instructed in good
moral Conduct — who are never informed at all, respecting
the great Importance of divine Truths ! Hence their amazing
ignorance ofthe nature, genius, and design of Christianity,
whose Doctrines are the grand peculiars of its constitution.
They are supposed indeed not to be able to comprehend
them : they are only calculated, say some, to perplex their
minds ! Why then were they ever revealed ? and what a
blasphemous reflection is this upon the infinite Wisdom
and Goodness of their Author ! and what an unwise, in
judicious Preacher must St. Paul have been, who laid so
vast a stress upon them ! chosen, as he was, by the miracu
lous Call of the Redeemer, to proclaim them to the world.
But, what is there perplexing to the Weakest Intellect, to be
assured, that, " God so loved the world, as to give his
»nly begotten Son, that whosoever believeth in him might
not perish, but might have everlasting life ? that, by Him,
all that believe are justified from all things? that, being
justified by Faith, we have peace with God through our
Lord Jesus Christ — who of God is made unto us Wisdom,
and Righteousness, and Sanctification, and Redemption."—
This is Christianity ; this is The Gospel — properly so
called : because, this only is The Way of Salvation.
It has been said again, " But how are the Poor to un-
stferstand those Doctrines I" To which we need only reply
by two or three References, which contain a full and
complete Answer to so shameful a Question. Matt. xi.
2r- — 5. . . 1 Cor. i. 26  31. Jam. 2. 5,

33i The supreme Good.
" She calls' — solicits— courts you to be blest l
*' And points to mansions of eternal Rest :
u Press onward then to those delightful plains,
M Where one unbounded Spring for ever reigns.'

Christian happiness.
<Wij i' avrn Trav'ro;, to itmetVTO ayaSov,<p'evyitvTo xxkov  s
tu ya$ ayaGx o-tfyiverEpdv niev. Tarns %apiv ret \\amot iravn;
toavra trfeefrvptv.
CWias th aya^H, irpmtpto-t; motet; ts xaws, ittoatpeat; wota.
Ti av t« eillo; ; That rri itpoatpeaet, ttcpi «; avarpetpopte\n
*Tio%ETat t& iJia a'yaBh if kaxs*.
Qui fit, Maecenas, ut nemo, quam sibi sortem
Seu Ratio dederit, seu Fors objecerit, ilia
Contentiis vivat ; laudet diver sa sequentes-f ?
Inde fit, ut rard, qui se vixisse beatuhi
Dicat, et exacto contentus tempore, viri
Cedat, uti eonviva satur, reperife queamus;
. . . ; Audi
Quo rem dedUcairh
Horat. Sat;
* Admitting then that the Essence of all Good depends
upon a certain Direction of the Mind, or Heart, our
highest concern should be, clearly to understand what
that disposition is, which is calculated, first to promote,
and then to secure, our greatest Good. It is irrational,
and disorderly, as well as injurious to our own felicity,
to give the preference, either in time, or in choice, to tha
least good. The true Wisdom of mad, consists in his
Understanding what is his supreme Good — his true Excel
lence, in pursuing it— -his true Prudence, in securing it — ¦
and his true Bliss, in enjoying it. To all this tends our
present Investigation : to shew, What is that state, con
dition, or manner of being, which may be said to consti-
tute our Happiness.
¦f Horace, though basking -in the Court and Favour of
A A

354 Christian Happiness,
If there be any topic in -universal science,
in which the human Mind may be allowed
to luxuriate, it is that of christian Happi
ness ; or, that peculiar and most exalted
one of the Caesars, saw this in his Patron, and felt it in
himself, What a miserable being was the emperor Au
gustus ! and, with what reason ! The very heathens, who
were accustomed to reflect, could discover, from historic
fact, and universal experience, that the present circum
stances of almost every stage and state of life were dissa
tisfying even to chagrin, restlessness, and disappointment.
" Thus, the youth persuades himself that men, who are
what they call settled in the world, are incomparably more
happy than young people can be at his age ! While we
think ourselves condemned to live single, solitude seems
intolerable ; and, when we have associated ourselves with
others, we regret the happy days we spent in the tranquil
lity of solitude ! Thus we go on, from fancy to fancy,
and from one chimsra to another, till death arrives, sub
verts all our imaginary prospects of happiness, and makes
us know, by our own experience, what the experience of
others might have fully taught us long before — that is,
that the whole world is full of Vanity; that all ages and
conditions have inconveniences peculiar to themselves,
and one, which is common to them all ; I mean, a cha
racter of disproportion to our hearts : so that by changing
our situation, we often do no more than change our kind
Of Infelicity." All our happiness consists in search, and
expectation, till we seek it in the only quarter^ in which
it is ever to be found. Is. Iv. 2, 3.

Christian Happiness. 355
Species of happiness, which is sanctioned
by every Principle, supported by every
Promise, and connected Avith every Pre
cept of Christianity. Let Wit and Ge
nius riot in the pleasures of an uncon-
trouled Imagination — -let them entertain
themselves, and others, Avith the airy
dreams of a delighted fancy, and Avanton
in the regions of romance — while we, in
the more temperate exercises of a col
lected Judgment* a^ aiming first to dis
cover, and then to dwell in, those, of bliss
ful Reality.
In the course of those solitary musings
on the inspired pages, in Avhich both op
portunity and inclination have been often
indulged, I have been occasionally much
impressed with a remark of our diAdne
Teacher to a Jewish auditory. It was
pointed, and direct : and, though unques
tionably intended for their personal bene
fit, was perverted by insuperable obstinacy,
and prejudice, so as to excite their most
a a 2

356 Christian Happiness.
unmerited indignation and resentment.
He had said to them, " If I tell you the
Truth *, why do you not believe me ? He,
* " As the Sun sheds his light over the material crea
tion, to be apprehended by the eye, Truth is the light
shed down from heaven, to be apprehended by the Intel
lect — so far as the human mind is qualified to receive ir.
For, the difficulty of Truth does not exist so much in the
subjects, as in ourselves; and Truths, which are the
strongest and clearest, may sometimes shine upon our
minds with the weakest force" — or, with no force at all.
Quicquid recipitur, recipiturifcrimodum recipientis. With
what resplendency did " The Sun of righteousness"
shine among the Scribes, Pharisees, and Hypocrites ! but,
to how little avail ! Their foolish heart was darkened ;
and, though totally blind, they conceited they could see!
We are frequently reminded of such characters by too
many modern instances of intellectual darkness. John i. 5.
De causa difficultatis in Veritatis cognitione discrepan-
tes sunt sententise : alii enim res ipsas hujus difficultatis
causam esse; alii nos ipsos esse censent. Minute atten
tion to the operations of the human Mind, as they respect
religious truths, has determined my adherence to the latter
of these opinions. For one obvious reason why they are not
immediately embraced, upon the first fair proposal, is, that
they have to contend with a host of Errors — which have
found previous admission: errors, of Ignorance; of Su
perstition; of Learning; of ' Affectation ; of Pride: and
another more powerful impediment to their access, is,
that they attack every corrupt Principle, Prejudice, and

Christian Happiness. 35~7!
that is of God, heareth God's Avoids: ye
therefore hear them not, because ye arp
not of God." Therefore they did not un
derstand or believe, what he had so plainly
declared, and though it Avas the Truth—
not because the things themselves were
obscure, or unintelligible, but, because
the Hearers Avere not '* of God :" very
clearly intimating, that they were only so
farAvell affected to God himself, as they
Avere well affected to his Word *.
Passion, of the heart. Is it any marvel then, that divine
Truth should have a very hard struggle to obtain a place
in the human mind and affections ? I deem it morally im
possible, without the agency of special Grace,
* " Those, who are not acquainted with the divine
Word, and have no Taste for it, ought to fear that they
are strangers to the divine Nature. Jesus Christ spoke
the Words of God, John iii, 34. in the dialect of the
kingdom of God ; and yet, they who pretended to belong
to that kingdom, understood not the idioms and properties
of it, but treated them with rudeness and ridicule ! The
rooted antipathy of men's hearts to the doctrine of Christ,
is the true reason of their ignorance of it, and of their
errors and mistakes about it. They do not like it, nor
love.it, and therefore they cannot be persuaded to hear
it attentively, and without prejudice : how then should
they understand it?"
A A 3

35 S Christian Happiness.
The terms, and the mode, in which this
intimation was given, were not indeed,
attuned to that softest Key of harmony,
and sweetness, that most condescending
and conciliating manner, in which this
great Prophet was accustomed to deliver.
his doctrine : but, there are times and
circumstanfces, in which " the Avords of
the Wise are as goads" as sharp, as they
are sententious and upright; that their
pungency and power may penetrate the
" If men could but be prevailed on heartily to enquire
into the Causes of their infidelity, and to examine why
they do not believe that, which they cannot disprove, they
would find themselves reduced to such absurdities, as, un
less they are totally shameless, they could not but be
ashamed of : for, it will be found, upon ingenuous inqui
sition, that the true reason, why we do not believe Jesus
Christ, is, because we are not willing to part with our
vices, to renounce ourselves, and to serve God faithfully :
We are not of the christian Religion, because we are not
of any: so that, our unbelief of the Redeemer is but
another phrase for our practical contempt of the Creator."
Allowing it to be the most pitiable, it should be undis-
guisedly asserted, at the same time, that there is no cha
racter upon earth moie detestable, than that ofthe pro
fessed Infidel. 2 Cor. iv. 3, 4. . . i John iv. 6'.

Christian Haziness. 559
Heart, and that the serious emotions, they
aim to inspire, may be the deeper, and
the more lasting. They ought not there
fore to be less acceptable on that ac
count*. To the present period, Iioav numerous
are the Characters to be met Avith among
us, the very counterpart of those, so strik
ingly delineated by the Spirit of ancient
prophecy — " Now go, Avrite it before them
on a table, and note it in a book, that it
may be for the time to come; that this is
a rebellious people, lying children ; chil
dren, Avho will not hear the Law of the
Lord: Avhich say to the Seers, see not;
and to the Prophets, prophesy not unto
* The words of Truth and Uprightness will always be
grateful in proportion to the integrity of those, who hear
them. Self-rdeceivers only wish to be soothed and flat
tered in their delusions. Divine Verities were never in
tended to tickle the ear, but to pierce the soul, and to leave
an abiding impression there : and the public Teacher,
who does not take that aim, is a Traitor to God and. to his
Word. Heb. iv. 12.
A A 4

360 Christian Happiness.
us right things—speak unto us smooth
things— prophesy deceits." Is. xxx*.
* It sho^ild be laid down as an almost infallible maxim,
that, Those, who preach the smoothest things, are the
most likely to prophesy Deceits. The sounding brass
and the tinkling cymbal may soothe the Conscience into
dread repose ; hut, those, who mean us well, will " cry
aloud, and spare not. Isa. lviii. i." Sensuality, Igno-.
ranee, and Pride, are all of them fascinated with the- Arts
of Eloquence — but, they shrink back at the Eloquence of
the Heart. They object not to being pleased' — but, they
hate to be probed. What then ? If a christian Instructor
possess not that sublime magnanimity, with which his
Bible ought to animate him, should he ever fall below the
Justum, et tenacem propositi virum
Non civium ardor prava jubentium,
Non vultus instantis tyranni
Mente quatit solida ?
Can the richest, the purest imagination, picture to itr
self a more exalted Character, than that of a Messenger
of the most High, cloathed indeed with unaffected humi
lity, but faithful to the commission with which he is en
trusted— rburning with zeal for the divine Glory, and for
the success of his Cause^-and looking down with a noble
disdain on every person, and every consideration, that
would seduce his mind from the supreme objects he has
in view.? And, what are they ? The propagation of reT
vealed Truth, the establishment of christian Virtue, and.
the promotion of that Happiness, which is the result of;
both,

Christian Happiness. 361
Is it any matter of surprise then, that
the Author of our Religion should haAre
said to his select and faithful Disciples,
It must be admitted indeed, that such an elevated
Character will be exposed to circumstances of peculiar
difficulty, and may expect to meet with but little encou
ragement, For, while a Man, who speaks or writes
against Revelation, shall acquire celebrity, and be ac
counted a Philosopher, and a Wit ; apd the bolder steps he
takes in that line of blasphemy, the surer he is of being
esteemed a Genius; the more courage and ardour a person
betrays in the service of uncorrupted Christianity, the more
prepared he ought to be for almost universal ridicule and
contempt! This however is nothing new, Mat. xi.
IS — 19-
Let no humble C°py>st °f such Preachers look for the
secular Emoluments of this life. They cannot take a
Worse road to them. " Having, food and raiment, let
them be therewith content." Satis viatici ad Caelum,
For who does not see, that, " If a man preaches Christ,
that he is the End of the Law, the Glory of the Gospel,
and the Fulness of Salvation to all that believe — and
that, if he mentions, with the ardour of Sincerity, the
assistance and direction of the holy Spirit, his character
shall be blasted, and himself rendered odious by the force
of some name— which, in such cases, always signifies
what the Imposers please to mean, and the people to
hate." It was so from the commencement of the chris
tian Church ; as appears in " Bingham's Antiquities."
There are many names of this kind now in vogue. The

36" Christian Happiness.
" But, blessed are your eyes, for they see ;
and 3^our ears, for they hear." And why,
blessed? Because, in no other Volume, and
in no other Way, is it possible for us to
discover Avhat are the Nature, the Opera
tion, the Causes, or the Means, of true
Happiness; to apologize for expatiating
on which, to this extent, is, from the im
portance of the thing, and the universality
ofthe concern, idle and superfluous. For,
what but this is the ultimate issue of all
the different pursuits of right Reason,
sound Philosophy, christian Virtue, and
moral Excellence ? Why do I investigate

matter is, " many things may be ridiculed under false
titles, which it would not be quite so decent to laugh at
under their true ones. But, through evil report, and good
report, lies the road of a Christian, For a Deceiver he
must be content to pass, till a resurrection to immorta
lity shall demonstrate him to be none, and " Wisdom be.
justified of all her children." But, " woe unto you,
when all men speak well of you." The best Doctrines,
the best Arguments, the best Characters, avail but very
little against the malignity of Prejudice, Pride, and Pas
sion, even in this age of boasted Liberality, Candour, and,
Scepticism !

J Christian Happiness. $65
the first — cultivate thj second — -aspire to
the third — and so highly appreciate the
last ? but, that, in each of these Attain
ments, I may not grasp at the shadow,
but enjoy the substance, of solid and en
during Bliss.
Let us range then a little longer in that
Garden of the Lord, that Eden of hqly
delights, that only Paradise on earth — The
sacred Scripture.; and gather a few
more of those celestial Flowers, Avhich have
been planted by the beneficent Author of
all good — ¦ which are Avatered Avith the dew
of Heaven— enlivened and beautified by
" The Sun of righteousness" — and de
signed to exhilarate the spirits of those,
who are taught by special Grace to know
their value, and to inhale their refreshing
and diversified sweets.
You have no hesitation of mind, I hope,
in agreeing Avith me, that The Bible is
the only infallible Source of instruction
respecting the chief Good, or supreme

564 Christian Happiness.
Felicity, of man ; tl /at it stands, not only
unrivalled, but unequalled, in perfection ;
and leaves every thing else, in this grand
particular, at an inexpressible distance.
It may be as Avell, hoAvever, fully to settle
this point, before we advance another
step — that Ave may proceed with the most
entire unanimity.
I aver then, in the rich and comprehen
sive style of a Prophet, a Poet, and a
King — no common assemblage — that —
but, let us advert to the passage itself, in
Ps. xix. 7-  11 *»
* What an Eulogy is this on the Perfection of the
sacred Writings ! the perfection of their Utility — their
Certainty — their Purity — their Rectitude — their Value —
their Comforts — tjjeir Peace-^and their Sweetness ; which
no man can possibly enjoy, unless he has a taste for them :
any more than a person can enjoy the sublime beauties of
Homer, or the mellifluous charms of Virgil, who has no
taste for Poetry. But, whether we relish this Volume of
divine Grace, The holy Bible, or not, it is not only " the
Testimony of God, but the sole infallible Standard of
true Theology : and, when Reason has once cleared thp
path to this Foundation of our most holy Faith, the hea
venly Fountain, from which the mysteries of Religion
spontaneously flow — the Fruits of the Vineyard of th%

Christian Happiness. . 36»
Every clause here is significant, and
instructive ; but, I mean to lay the greatest
stress upon those, which more imme
diately relate to the felicitating properties
of this Book of the Law ; or, which re
present " The Oracles of God" as super
eminently paramount to the Avhole visible
Creation, considered as a source of sub
stantial happiness. In that indeed, the
glory of his Goodness can never be
adequately described, or sufficiently
adored; but, in Them, the Eloquence of

Lord remain to be gathered with diligence, and preserved
with care ; and to be so plentifully distributed among
men, that they may be enjoyed by all, in the easiest and
most advantageous way." — To this end, let the Scriptures
be allowed to explain themselves": let them be their own
Interpreter. For, as one of another century well re
marked, " God knows what a multitude of meanings the
Learning and the Wit of man imagineth to himself in
these Scriptures, which neither Moses, the Prophets, or
the Apostles, ever conceived." — " Refinements on words
and phrases, twisted, by the subtlety of invention into
every shape out of the right one, have replenished many a
bulky folio, which had much better have been consigned
to. oblivion."

366 Christian Happiness.
Angels would be defective. " The LaAV
ofthe Lord is perfect. The Statutes of
the Lord are right, rejoicing the Heart ;"
and, with no corrupting or momentary
flash of Joy — but, >vith a Joy, which is
unspeakable, hoty, and sublime : " more
to be desired, therefore, than gold" — sur
passing by infinite degrees all the stores
of perishable Wealth ; '; sweeter also than
honey"— -or, much to be preferred, because
more durable and satisfying, in the Plea
sures they bestow, to all the transitory and
debasing gratifications of Sense : " and, in
keeping of them there is great reward *."
* Some of our Characters of exalted genius, and su
perior sagacity, in their own conceit, flatter themselves,
that they deserve well of the community, for attempting
to emancipate their minds from being shackled by the be
lief of the christian Revelation ! But,
" What shall the Man deserve of human kind,
« Whose wondrous skill and industry combin'd*
u Shall prove — what argument could never yet — ¦
<l The Bible an Imposture, and a Cheat ?
" The praises of the Libertine profess'd,
" The worst of men — and curses of the best.
" Where should the living, weeping o'er his woes — !
" The dying, trembling at the awful close—
10

Christian Happiness. 36?
Godliness is in itself, in its, own nature,
great Gain: it brings Avi'th it a certain
peaceful Serenity of soul : it is favoured
with a foretaste of that Blessedness, which
shall never have an end : even now, the
Religion, Ave propose, is alike the health,
the honour, and the peace, of its Posses
sor; and, without enlarging upon that
cordial balm of Hope, Avhich it adminis
ters to the departing Spirit, trembling on
the confines of an eternal state, it lessens,
as well as sanctifies, the manifold afflic
tions of this transient Scene, 'and improves
the comforts, however few they may be,
which the divine bounty has provided for
our support through this vale of tears *.
" Where the betray'd, forsaken, and oppress'd,
" The thousands, whom the world forbids to rest —
" Where should they find — those comforts at an end
" The Scripture yields — or hope to find, a Friend?
" Sorrow might muse herself to madness then,
" And, seeking exile from the sight of men,
" Bury herself in solitude profound,
" Grow frantic with her pangs, and bite the ground."
, * Such are indeed the inestimable treasures discovered
by those, whom the Lamp of truth divine illuminates !

36* Christian Happiness*
Upon what other principle indeed catt
we suppose the inspired Writings would
call away our first attention, from all sub*
lunary pursuits, to those, which they so
pressingly urge upon our affectionate re
gard? Why should they enjoin us to seek
more diligently, to covet more earnestly,
and to love more fervently, Avhat they en^
force upon us, than all the alluring acqui
sitions, with which the World attempts to
fascinate, and bribe us ? As when they
say, Is. Iv. 2, 3. Matt. vi. 19-  =33.
John vi. 27.
Upon what principle, but that, for
Avhicli Ave are now contending, could the
most consummate Master of all human

" Thy Lamp, mysterious Word !
" Which whoso sees, no longer wanders lost
" With intellects bemaz'd in endless doubt — •
" But runs the road of Wisdom.
« fin Thou art heard, imaginations vain
" Possess the heart; and fables, false as hell,
" Yet deem'd oracular, lure down to death
" The uninform'd and heedless souls of men/'

Christian Happiness: 369
Wisdohl have poured such comparative
contenlpt on every thing, Avhich the Chil
dren of this World are habituated to treat
as the chief Good of man ? " Vanity of
vanities, said the Preacher — all is Vanity."
But you, perhaps, are of a totally different
opinion. Most assuredly, then, you are
no Solomon. i(
" What!" you exclaim — " the. Riches
of the Avorld, the Pleasures of the world,
the Titles, the Honours, the Esteem, the
Friendship, of. the world — do you mean to
affirnv that they are all Vanity ?"— ^Un
questionably ; in a comparative view : for
the same reason, as we assert yon evening
Star to have no brilliancy, in the presence
of the meridian Sun. To the deluded
Sensualist, they are every thing ; but, to
the Man, who perceives, and consults, his
real dignity, they are trifles, and toys*.
* It is by no means necessary to send mankind to the
Scriptures to teach them this Lesson. Slow and dull as
they chuse to be in learning it, every day, every hour,
every family, every village, every city, every kingdom.

370 Christian Happiness.
Arguing then upon our Data, c^n there
be any remaining doubt, that the Scrip-?

every age, in all history, is proclaiming it to the experience
of all mankind. There is not an heathen Moralist, who
does not ridicule and satirize human Nature, in the
sharpest terms, for its egregious folly, its wilful Insanity,,
in sacrificing right Reason, Conscience, Integrity, and,
of course, its only substantial Happiness to the most vapid
satisfactions. Audire, atque togam jubeo componere, quisquis
Ambitione mala, aut argenti pallet amore ;
Quisquis luxuria, ......
Aut alio mentis morbo calet : hue propius me,
Dum doceo insanire omnes, vos ordine adite.
Virtus, fama, decus, divina humanaqUe pulchris
Divitiis parent !
Nimirum insanus paucis videatur; eo quod
Maxima pars hominum morbo jactatur eodem. — .
Qui species alias Veri, scelerisque, tumultu
Permistas, capiet, commptus habebitur : atque
Stultitiane erret, nihilum distabit, an ira. —
Cum prudens scelus ob Titulos admittis inanes,
Stas animo ? et purum est, vitio tibi cum tumiduni
est cor ?
 Ergo ubi prava
Stultitia, hie summa est Insania.
Quisnam igitur sanus ? Qui non stultus.
Hor. Sat.
And, how many Fools are there, who persuade them-'
selves, that they are maiding the main chancel Such, I

Christian Happiness. 371
tures are the instrumental Source of the
supreme Happiness of every human Being?
A question, or two, however, in reference
to this interesting theme, may be started
to great advantage. What, for instance,
is the primary Object of this Happiness ?
The very first article, and ground, of all
the Religion, Virtue, and Happiness, there
are in this world, is, the idea of God: not
such a God, as Ave form to ourselves by
that Ignis fatuus, Avhich Ave have been used
to call the Light of nature, reason, and
philosophy ; but, The God of Revelation :
for, as to us there is but one God, this is
the only true God: and, " this is Life
eternal" — which, according to sacred phra
seology, is a convertible term for Happi
ness — " to know thee the only true God,

mean, as those described by the pen of inspiration in
Luke xii. 15-=  21. No man was ever really wise, who
did not inscribe, upon all that this world can give him, as
it respects his true dignity and bliss, Detur vacuum.
E JJ H

372 Christian Happiness.
and Jesus Christ, Avhom thou hast
sent * "
* To talk of a Religion of nature, flowing out of a Light
of nature, or founded upon mere principles of uninstructed,
unenlightened Reason, is, in fact, as great a Romance, as
ever distracted the brain of a Quixote. Nothing can be
more adapted to the regions of Utopia. Our respect for
great, names has no influence here. Learned men ought
to be ashamed of advancing such an idea. It is a palpable
contradiction to the real history of Man ; and the only
truth, on this subject, is, that, as the human Mind has no
innate ideas, a fortiori it cannot have any innate principles.
Fof, what are principles, whether right or wrong, but an
assemblage of ideas ? But, this said imaginary Religion
of nature presupposes that we have both innate ideas,
Koiva; tviota;, and innate principles ingenerafed by the power
of mere Reason ; that they are universal and attainable by
all men—clear — and, as far as. they go, perfect. Would
any one, who has not fallen into this strange delusion, sup
pose it possible for men of science, investigation, and phi
losophy, to have* advanced such a position ? It is certain,
however, that some great characters — in human estima-.
tion — have been so very incautious, to say no worse, as to
assert, that, " this is the Ground-work, on which Revela
tion is built; the very bottom of all the duties, which God
requires of us: so that, whatever God shall reveal would'
signify nothing to us, unless this Religion and Light of
nature were first known and believed !" — I should be sorry
to add to my numberless infirmities such nonsense, falshood,
and blasphemy. Indeed, one of these grave Dealers in
*3

Christian Happiness. 373
Clearly to comprehend, in what sense,
and manner, the divine Being is to be
considered as the primary and perpetual
Source of unfading bliss — " The Fountain
of living. Avaters" — the most expeditious
method, I can devise, will be, thoroughly

fiction has unwittingly subverted his own problem, and
written himself down, by acknowledging, that, " There
are whole nations, which seem to have very little notion of
God ; and that, in all ages, men have had false and unworthy
notions of him, or superstitious apprehensions concerning
him, and fall into the most absurd idolatry : that, in the
heathen world, there were but few, who either discovered
the principal truths, or studied the duties, "of natural Re
ligion." Where then was their Reason, that universal
Law and Light of nature, which dictates to every man the
first principles of Religion ? It will be found, I apprehend,
on fair enquiry, that, if we prastermit rational Instruction,
and divine Revelation, this Religion, Law, and Light of
nature will prove, after all, nothing more than savage bar
barity, and idolatrous superstition. Still, it is a wonderful
favourite with some Writers, who, as public Preceptors,
ought to know better. But, so it is ; and we need not
travel into foreign climes, in search of Adepts in the
ancient philosophic art, of *5 professing to be wise, and
becoming Fools"^-" by changing the Truth of God into
a Lie," and worshipping human Reason more than divine
Revelation.
B B 3

374 Christian Happiness.
to digest the import of the following Scrip
tures, according to the arrangement, in
which I shall noAv dispose them. Deut.
xxxiii. 29. Ps. cxlvi. 5. Prov. xvi. 20.
Ps. cxliv. 15.
Prom the contemplation of these pas
sages, I have been led to infer, that, totally
irrespective of all the inferior considera
tions of Fame, Wealth, or Honour, the
supreme Happiness of Man consists in his
having the God of Nature, Providence,
and Grace, as he has exhibited himself to
us in his own Revelation, for his Saviour,
his Help, his Hope, his Refuge, his Trust,
and, in a Avord, for his God. Hebr. viii.
10  12*.
* Statuimus itaque solum Deum optimum maximum
esse summum hominis Bonum — sic docente passim Scrip-
tura: Gen. xv. i. . . Ps. xvi. 5. . . xxxvi. 10. John
xvii. 3. . . 1 Cor. xv. 28 : et dictante ipsa Ratione j
quse soli Deo omnes summi Boni vindicat conditiones.
Nam Deus continet omne bonum : est finis simpliciter
ultimus in quo necessarie est acquiescendmrt : solus per-
fecte sufficit satiando appetitui nostro : et est summe
desiderabilis ; Ps. Ixxii. 25, 26.

Christian Happiness. 37 5
But, Avhat is the discriminative Charac
ter of those, Avho are in a capacity to enjoy
this happiness ? For, the many have no
more Taste for it, than a Brute has for the
Newtonian philosophy, or for the most
enchanting harmony of sounds. Let us
transport ourselves, for a moment, in
imagination, to the foot of that conse
crated Mount, from Avhich the incarnate
Wisdom of God delivered a series of ethi
cal lessons, Avhich have stood the test, and
merited, as they have received, the admi
ration of eighteen Centuries : let us listen
to -him, as Ave may presume the athenian
Literati did to Paul, Avhen preaching on
Mars-hill, with anxious silence, and en
quiry, while he is pronouncing his Beati
tudes — before Avhich, all that is called
great, and noble, .and illustrious, in this
world, must retire, humbled, confounded,
and abashed. For, upon Avhom, and upon
what, does he pronounce them ? Search,
and see ; and mark to well.
Matt. v. l  12*.
rf
* The utmost energies of Learning and Philosophy
lould not possibly frame any thing more repugnant to the
B B 4

376 Christian Happiness.
I start only one Question more — which
it would be almost unpardonable, as bor
dering upon malevolence, to omit. What

general Opinions, Maxims, Spirit, and Manners of the
world, than these Assertions of the divine Author of
Christianity : more than three-fourths of whose professed
disciples have not taken so much as the first step in his
way to Religion, or Happiness. On the contrary, their
movements are altogether retrograde ; they are in a totally
different direction. They are not even " halting between
two opinions :" they are every thing but "poor in spirit,
and meek, and hungering and thirsting after righteous
ness !" What do the Lovers of money, of pleafure, of
fame, of fashion, either know or care about these things ?
In vain do we pretend to desire the only Happiness, to
which every real Christian is aspiring, and much less are
we in pursuit of it, till the following injunction becomes a
principle of habitual practice ; i John ii. 15  -17. Such
very broad hints may perhaps be thought rude, and will
give offence : but, it is highly expedient, that mankind
should sometimes meet with persons, who are disinterested
and manly enough to break through the squeamish rules of
Politeness, for the sake of promoting their essential Good ;
by aiming a bold stroke at the Heart. So much playing
about the head, and tickling the ear, has seldom been at
tended with either use, or benefit : people are pleased,
without being profited : they admire the Speaker, and forget
themselves : they hang, for the moment, on the fascinating
sound, but, ir leaves no more impression, than Xerxes'
stripes on the sea. John iii. 11 ?

Christian Happiness. 377
are the Means, by which all this Blessed
ness is to be acquired — preserved — and
increased ?
There are divine Institutions, or Ordi
nances, appointed for that end, by the
sovereign Head ofthe Church; with which,
if you have any pious solicitude to become
acquainted, in order to pay them due at
tention, and observance, you may study
them at your leisure, in Eph. iv. 8  16.
1 Thess. A'. 12  23*. If you consult
* " Every man, as rational, and unless he has resigned
all his intellectual and moral Faculties to the slavery of
Sense, must propose and desire some End. The end of
all Beings is said to be, the perfection of their nature.
The perfection of any nature is, enjoying all the Happi
ness of which it is capable. — So again, to desire the end,
is to desire the Means also. The Means to attain Hap
piness, are, to pursue those measures, which He has or
dained, upon whose Favour the bestowing of it entirely
depends. Therefore the Means of Salvation, Grace, and
Happiness, are one and the same : and an absolute com
pliance with the revealed Will of God, is the whole of
Religion, and the End of man : neither is there any thing
more required of a Christian, but that he receive all the
parts of divine Revelation with a docility, and disposition,
prepared tp assent to alj truths coming from God j and

378 Christian Happiness. i
the Man of the World, the Man of Plea
sure, the Man of Honour, or the Man of
Fashion, upon these Means of human Fe
licity, though of celestial origin, he Avill
treat them, as he does the holy Records,
in which they are digested, with ridicule,
contempt, and scorn !
From this superficial survey of a subject,
to which the most exalted Genius and
Talents ought to be devoted, for the sake
of " Man and all Humanity," it is, alas !
too obvious, that nothing can be more
discordant than the various systems of
Happiness, Avhieh we usually form to our
selves, and That, Avhich the Wisdom and
Goodness of Heaven have proposed to us.

submit his Mind and Heart to whatsoever shall appear to
bear that character."
Such are the constituted Means of christian Happiness ;
but, in classing the several Orders of Society, in relation
to Christianity, what with the rich and great Scum, which
rises above them, the light and empty Froth, which floats
about them, and the gross Sediment which sinks beneath,
what a comparatively small proportion remains, to pay any
proper regard to them ! Matt. vii. 13, 14.
2

. Christian Happiness. 379
They are like two parallel lines : they can
never unite.
As the Friend of my species, and how
ever grotesque, or absurd, such advice
may sound, and hoAvever inefficacious it
may prove, in these days of Infidelity,
and Dissipation, I cannot forbear to re
commend the cultivation of this view of
happiness, for every purpose of general
utility ; as the best Antidote to all the
false schemes, in the pursuit of which our
Folly must be punished with the pains
and tortures of corroding disappointment ;
and as the only infallible Remedy for that
disgust of life, which, at a certain period
of our existence, we are propense to che
rish. Such indeed is the almost inevitable
lot of man, in a State so fluctuating, and
checquered ; in Avhich " he never is, but
always to be blest," unless his Soul is ele
vated above the perishing things of time
and sense, and fixed there, where alone
true Joys are to be found*.
• « We enter the world as an enchanted place. While
the charm lasts, we speak of it with raptures, and ima-

3 so Christian Happiness.
The only available Art then, of melio
rating our mortal condition, and of
raising it to the highest pitch of excel
lence, and peace, to which it can attain,
is, sedulously to promote a Taste for un
affected Piety, for pure Devotion, and
for moral Grandeur '*. . Because, nothing
gine we have found the supreme Good. We think, that
riches have no wings — that splendid fortune hath no re
verse — that the great have no sorrows, the prosperous no
pains — that friends have no fickleness — and that health and
youth will never change ! But, as it is not long before we
recover our senses, we become disgusted with the world,
in proportion as we have been infatuated by it, and our
vexation and disappointment are as great, as our fondness
had been extravagant, and irrational. Thus, some are dis
gusted with life from a principle of Melancholy ; others, of
Misanthropy; others, from Discontent; and others from
an inordinate and excessive attachment to it. They press
it to the very drtgs, till they have totally exhausted all the
harmless satisfactions, which the moderate enjoyment of it
was intended to administer."
There is, however, what may be termed a pious disgust
with life ; arising from a rectitude of Mind — a moral re
finement of Heart — and a delicacy of Conscience — peculiar
to those, who are " created anew in Christ Jesus :" and
this, I believe, is a never-failing concomitant of christian
Happiness. Ps. Iv. 6. . cxx. 5.
* 1 have been repeatedly struck with the polite and
pager attention, with which persons are regarded in the

Christian Happiness. 38 1
short of this can with any shadow of
propriety, or fitness, be said to constitute
The supreme Happiness of Man :

higher walks of life, when they advance any thing that
relates to literary Taste ; and, still more, to a Taste for
the fine Arts. Who would notlisten to us, if we could
converse on the Standard, the Foundation, the Principles,
the Utility, and the Truth of Taste, as Lord Kaims, Burke,
Hume, and others, have written ?
But now, let us suppose an obsolete kind of Animal, in
this rank of company, who should introduce the unfashion
able topic of religious Taste — a Taste for divine things : a
Taste for piety, for devotion, for the moral Sublime ! —
" Why, Sir, you are going to preach; it is not Sunday ;
we are not at Church !"
I contend, however, that this most unusual sort of
Taste is the highest polish of human Reason ; the most ele
gant Accomplishment of the intellectual Man ; that it pours
contempt upon the wretched insignificance of all artificial
Acquirements, and political distinctions : that every other
Taste is low, mean, vulgar, in the comparison : that
every Taste beside, is a taste of Sense, this of Soul : that
it never can be either a false Taste, or a bad Taste : for, it
is refined, elevating, immortal. The Foundation of it, is
in the Heart; the Standard of it, in the Bible; the
Principles of it, such as I have here presumed to offer to
general examination ; the Utility of it, beyond all ex
pression ; and the Truth or Reality of it must depend
altogether on the secret influence of heavenly Grace.

38* Christian Happiness.
and, Avhat gives it more than half its
worth, is, that it is confined to no skua-

Above all things, let it be noticed, that, no person is in a
capacity to enjoy christian Happiness, while he is destitute
of this Taste.
This may not be a style of high-breeding : but, is it
not, of good-breed'mg ? It may not be the language of
Fashion : so much the better. " I know not, says the
justly celebrated Author of " an Essay on Truth," whe
ther honesty, plain-dealing, and simple manners, were
ever made the pattern of courtly behaviour : but, I have
been told, that, there is not a Court on earth, in which a
man of the strictest Virtue, and best Understanding, would
not appear ridiculous, if he were unacquainted with the
established forms. The Customs of the Court are imi
tated by the higher ranks ; the middle ranks follow the
higher; and the people come after, as fast as they can."—
In short, sacred Truth and a pious Taste will be culti
vated only by a certain description of persons, of whom it
has been disdainfully said, " their ways are quite of another
fashion." Disce : sed ira.cadat naso, rugosaque sanna,
Dum veteres nugas tibi de pulmonc revello.
Tibi recto vivere talo
Ars dedit ? et veri speciem dignoscere calles,
Ne qua subaerato mendosum tinniat auro ?
Qusque sequenda ferent, quaeque evitanda vicissim,
Ilia prius creta, mox haec carbone, notasti ?
Haec mea sunt, teneo, cum vere dixeris, esto
Ornatus, comis, sapiens, felix.

Christian Happiness. 383
tion or circumstance of life : it is equally
accessible to all, Avho have " theOracljes
of God" in their hand: it requires no
uncommon advantages of education, sci
ence, or philosophy ; for, it is the gift of
Heaven.
" Read and revere the sacred Page : a page
** Where triumphs Truth, and Happiness : a prize
" Which not the whole creation could produce;
" Which not the conflagration shall destroy ;
" In nature's ruin not One letter lost :
" 'Tis printed in the mind of God for ever :
*' Which bids us seek Realities, not dreams—
; " Safety and peace, not hazard and alarm ;
*' Man's heart, at once, inspirits and serenes;
" Nor makes him pay his wisdom for his joys :
« Sweetens life's sharpest pang with cordial Hop*,
**¦ Soothing each sorrow ofthe grief-worn heart,
" With future prospects of consummate Bliss.
•f Bliss, past man's power to paintit; time's, to close.
" In such a world, and such a nature, these
w Are needful fundamentals of Delight :
" These fundamentals give delight indeed ;
" Delight, pure, delicate, apd durable; ; ,
" Delight, unshaken, masculine,' divine;
" A constant, and a sound, but serious joy.
" If there be weight in an Eternity,
"¦ Let the wise listen, and be wiser still.".
g Tim. ii. 7-

384 Christian Happiness.
The Writer embraces the opportunity, a
vacant page allowed him, to say, that he
has not generally referred to the Authori
ties, so frequently quoted in these Stric
tures — because, he has taken such liber
ties with most of them, as might not be
approved. He has. altered both words and
phrases, whenever they interfered with his
ideas : he has omitted, or inserted, whole
sentences, as best accorded with his De-
' sign. With what propriety or honour, after
this, could he subjoin their respective
Names ? And indeed, he would not be
understood to lay any decisive stress upon
any Authority, but that of, The sacred.
Volume ; which, in all essential points ex
presses Truth with the most artless Sim
plicity, and without any of the profound
and imposing affectations of human Sci
ence : which, for the more part, only tend
to disguise, perplex, and corrupt it.

CHRISTIAN HAPPINESS.
Ei 5Tf otrehrre, uai awnovrs tcc Heyoi/.Eva, cppovt/xot oat Ei/iatpove;
tat&e' ei it /mi, aipoovt;, nat Haxoiai/xovE;, not itmpot, uai ajJta^Eit
yzvonevot, kxku; @mTta$em vpet; sv ttjoctexete, not fin KapaKntre.
, Kej2jit. 9riy«|.
Quod magis ad nos
Pertinet, et hescire malum est, agitamus : utrumne
Divitiis homines, an sint Virtute beati :
Et quae sit natura boni, summumque quid ejus.
. • . . . . . Sapere aude ;
Iricipe. Vivendi recte qui prorogat horam
Rusticus expectat dum deduct amnis : at ille
Labitur, et labetur in omne volubilis aevum.
Horatii Sat.
l( Hermit hoar, in solemn cell
" Wearing out life's evening grey,
" Strike thy bosom, Sage, and tell,
« What is Bliss, and, which the Way."—
Thus I spoke — and speaking sigh'd ;
Scarce 'repress'd the starting tear ;
When the hoary Sage replied,
Come, my Friend, and, read it here."
Tolle, lege.

u.

jfom finishing the last sentence on a
subject, so intimately connected Avith the
being of Man, I supposed, that I had
c c

386 Christian Happiness.
taken leave of that discussion : but, during
a short interval of pause, in the prosecu
tion of the present undertaking, I have
felt a strong propensity to indulge myself
in a few additional remarks— Avhich have
either occurred to my «Avn mind, or have
fallen in my Avay ; and Avhich, though un
accompanied with the charms of Elo
quence, can hardly fail to please. For,
in a World, so circumstanced*, the very
idea of Happiness is a secondary relief from
the many surrounding sorrows, from which
the most prosperous and exalted condition
is scarcely exempt -j-.. Bitter experience
• " It requires no great elevation of soul, to observe,
that nothing in this world is productive of true content
ment : that our pleasures are vain and fugitive ; our trou
bles innumerable and perpetual : and that, after al!->
death, which threatens us every moment, must, in the
compass of 3, few years — perhaps, of a few days — put us
into the eternal condition of Happiness, or Misery, or
Nothing. Between us, and these three great periods, or
states, no barrier is interposedj but Life ! the most brittle
thing in all nature." Pascal,
f Saspius ventis agitatur ingens
Pinus ; et celsae graviore casu
Decidunt turres ; feriuntque summas
Fulmina montcs.

Christian Happiness. 3 87
has indeed compelled many to search for
that felicity in the peaceful and lowly
Cottage, which they in vain expected in
the enviable Mansion.
It is universally admitted, I believe,
that, if there be such a thing as an innate
practical Principle in the human soul, it
is, that every Individual pants for happi
ness, by an irresistible necessity. But then,
Iioav melancholy it is to notice, Avhat is
perhaps as unexceptionably certain, that,
all mankind agree to seek for it in some
imaginary scheme * : and, in investigating ,
* Thus, " some have sought after Felicity in honour
and authority; others, in wealth; others, in science;
and others, in sensual pleasure. Man is at a loss where
to fix himself, and how to recover his rank in the world.
He is unqueftionably out of his way : he feels within
himself the small remains of his once happy state — which
he is now unable to retrieve : and yet, this is what he is
constantly pursuing ; always with solicitude, and never
with success ; encompassed with darkness, which he can
neither escape, nor penetrate. A few philosophers in
deed could advance so far, as rightly to apprehend, that,
The true Good ought to be such as all may possess at once,
without diminution, and without contention : and such)
CCS

388 Christian Happiness.
the Cause of a mistake so general, as well
as fatal, our maturest reflection cannot be
satisfied with ascribing it to any one source,
but that, of their utter ignorance of its true
nature. They run about Avith the dark.
Lanthorn of their Reason, in pursuit of
Good, as Diogenes did, to find an honest
man ; but, alas! how seldom do they make
the discovery ! Neither is it at all sur
prising — when it is recollected, that their
intellectual Blindness misleads them to
take every direction for this purpose, ex
cepting that, Avhich is at all likely to crown
their labour with success*.
as no man can be deprived of against his Will : but, they
were unable to attain this ; and, instead of a solid substan
tial Happiness, took up with the empty shadow of a fan
tastic Virtue." Pascal.
Enimvero pro vera Virtute larvam et cassam imaginem,
quae grandiloquens inter cruciatus, in eo tota est ut homo
speciosius sit miser. Nam absque Dei vera cognitione,
et pietate, omnis virtus evanescit, et est titulus sine re :
cujus pietatis vim ne k«t cvap quidem intellexerunt Phi-
losophi. * Nunc mihi quid suades post damnum temporis, et
spes
Deceptas ? Festinat enim decurrere velox

Christian Happiness. SS9
Need we any other excuse then, from
propriety or benevolence, for endeavour
ing to throw meridian day-light on a topic,
in Avhich all are equally interested, and
with Avhich every breast, it may be pre
sumed, will be alike inspired ? For, may
Ave not confidently affirm, that, it is not
more a matter of Duty, than of Wisdom
and Intereft, to make our true, that is,
our chief Good our principal Care? first,
to use all diligence, to learn wherein it
really consists— that Ave may not be infa
tuated by illusive appearances, or dazzled
by false lights ; and then, to exert no less
activity, to possess, and enjoy it. If any
thing vcan be called amiable, in the cha
racter of Humanity, Avhat can be more
so, than to lend our mutual aid -to assist
each other in this grand pursuit? Espe
cially, if the observation ©f an ancient

Flosculus angustae, miseraeque brevissima vitas
Portio { — . . . . Altera major
Spes superest.
C C 3

390 Christian Happiness.
Ethiologist be but too just, that, imme
diately on launching into the perilous
ocean of life, " all men seek apparent
Good : nor are they masters of their own
Imagination : but, every man frames to
himself a different Good according to his
Complexion*." Supposing too, that any kind of Science
re indeed valuable, the more accurate, and
the more extensive our attainments in that
Science, the more Aaluable. How anxious
then ought Ave to be, to have ideas the
most clear, and distinct, the most ade
quate, and full, in The Science of Happi
ness -j- ! Were not this irresistibly obvious
* Tavraav nvaeri; Hhmo; iyteuSri, teat io£a, Hat tvyeveta, nat
rtKva, xat Tjpavvtie;, Hat {ZaaOstixi, itat t«Mz o<ra Txrot; napairM-
crta. Ot ie iia tyiv ayvoiav, nat tuv w\avm, an ntpicrKXtrt wota ertv n
aMlltvn olo; n ev tco @tco. Ke(3jit. ittv.
f Amji oio; hk ertv eitt tw aXyfeivw ica^Eta? dyura.' Tn; ¦fyviStf
<jiaiieia; eparat, tmemiiMvoi, oto/ievot fiera tyi; ahyfttyn; Ttatieta; o-uvo,
fityetv. Ttvt; ay KosMvTat sjoi ; Oi /j-ev icomrxt, ot is priTOpe;, ot it
itahEHTiKOt, ot ie fusatw., ot is yeayis,Tpat,.ot it arpohoyot, 01 ie ydo*
vmoi, ot Se Kpmnot, nat oaot nAta Ttsiot; ito~t icapaii>y\crtot. Tlotanv
y\ < 60; Ertv, r\ tpspxo-tx tiri ty\V ahY&tvw Tratittav ; 0(a; avo> tottov rtva
sxetvov, 07m ziet; xaTotxei, #m' epripio; ioxst ttvat ; Arm TOtvvv erty !j
>1 oio;, n ayxaa Ttpo; tw Ohrftrmv Tiatistav. &e/3>!T, sriv-

Christian Happiness. 391
to common perception, I might expose
myself to deserved censure for superadd
ing any further strictures on a theme, ne
ver to be lightly dismissed ; but rather, to
be presented in all the various views, that
can possibly invite our regard.
According to our statement then, The true
Happiness of man is never to be separated
from his chief Good : for, his chief Good
is the essence of its constitution ; the sine
qua non. There are, no doubt, secondary
and inferior goods — both in quality, and
in duration ; and all are to be estimated,
and may be lawfully desired, according
to their real Avorth. But, Avhat is the lan
guage of right Reason, in this case ? Is it
not, that all greater Good, in point of

It is evident, from hence, that the ancient Philosophy
of the higher order had light enough to perceive, that no
human acquisitions whatever ought to be considered as the
true Learning or Wisdom of Man: neither is it honest, or
benevolent, to suffer such an idea to prevail : but, we dq
suffer it, if we take no pains to suppress it.
C c 4 -

392 Christian Happiness.
quality, and duration, is to be chosen, and
preferred to every lesser Good, in point of
quality, and duration ? Is it not, that
every present Good, whatever may be its
value, is to be rejected, when it comes in
competition with any future Good of infi
nitely greater value ? Is it not, that the
greatest and most perfect of all possible
Good is to be pursued with the greatest
ardour and perseverance of mind ? I ap
peal to the best understanding of every
human Being, whether these are not the
unanswerable, imperious dictates of right
Reason. What then must be the Conduct
of that man, let his literary endoAvments
be what they may, Avho is habitually living
and' acting against them ? What a Sacrifice
is he making! Can the veriest Jdiot on
earth make a greater * ?
* The Talents, which the great Lord and Proprietor of
the Universe has committed to our trust, and for which
we are to render a strict account, at the final Audit, are
many, and various : such as Wealth, Power, Influence,
Learning, the holy Scriptures, and the like. But, though
different Persons have in the general dispensations of Pro-
6

Christian Happiness. SQS
There is no practical Opinion more
readily embraced in the world, by per
sons of every rank, and description — none
more injurious — nor any that ought to be
more vehemently protested, by those, who
cultivate the kind Affections — than, that
Theology is not the business of every
man — but, the study and province of an
exclusive Profession *. A Maxim this.

vidence different talents, all are presumed to have that of
Reason : and, the only proper use of reason, is, to reason
aright : otherwise, we are, strictly speaking, irrational:
which we may be, either from extreme weakness, or from
great depravity.
•* Astonishing ! For, what is intended by Theology, in
its more general definition — but, that System of revealed
Truth, which is to teach us the Art of living wisely,
piously, and happily ? and, will any one be so absurd, as
to limit this exalted Privilege, and Dignity, to an exclu
sive Profession ? Will not every Man, who has not re
nounced the highest distinction of his Nature, be ambi
tious of living in ,this style ? Will he chuse to transfer all
his interest, in Wisdom, Piety, and Happiness, to those
official characters more particularly denominated, Theo
logians ? What an extravagance of Folly is this ! And
yet, how prevalent ! Should not our public Teachers cry
aloud against so perilous an absurdity ? O ye ! who are
appointed to be the Lights, and the Guides, of the

394 Christian Happiness.
Avhich, like the innocence of Error, is
fraught Avith endless mischief. For, Avhat
is the immediate consequence ? That
people necessarily fall into the dangerous
habit of neglecting the only Mean, or
Instrument, by Avhich they can attain the
knoAvledge of their supreme Happiness,
or chief Good. For, the proper idea of
Divinity, as a Science, is, that it is The
Science of human Happiness ; or that, which
is designed to instruct us in its Nature,
Object, and End*.
You are a Man of title, of fortune, of
fashion, of taste, of learning — and, you

world, how will ye answer it to the great Lord and Master,
you profess to serve, if, through your inattention, or insen^
sibility, immortal souls should perish in so fatal, but, alas !
common a delusion ?
* Graecia lingua multa habet vocabula, quibus expri-
mat beatitudmem vel sumrr.um bonum : to aya9ov, to xa-
>,ov, to aptj-ov, to ea-%aTov, Evrvx>a, eviaifio<Jia,EV7r^a^ta, synony-
rna sunt. Sacris scripturis spcciatim placuit vox fiaxaptcrpui^
— quasi psya %atp av, in Arisfot. ethic; vel, airo ts /mh^isos
Xatpetv, bcultet.

Christian Happiness, 395
slight this study : you leave it altogether
to the public Teachers of our Religion.
And what is the result ? That you are as
much unacquainted with the Constitution,
as indifferent to the Author, and as. regard-
Jess of the Means, of your highest Felicity,
as the profanum vulgus ! Could Solomon's
fool act a more contemptible part, Avhen
he Avas «' scattering firebrands, arrows, and
death, and thought it sport?"
Were you better informed in that Sci
ence, Avhich is the brightest ornament,
and adds the greatest dignity, to the hu
man Intellect, you Avould know, that no
thing ought to be accounted the Happi
ness of an Immortal, but that, Avhich is
perfective of his Nature ; but that, Avhich
accords Avith his Reason, in its highest
state of improvement ; but that, Avhich
is consonant Avith the purest Virtue; but
that, Avhich is superior to all sublunary
Enjoyments ; but that, Avhich is as eternal,
as his Existence : which is therefore rep re-

396 Christian Happiness.
sented to us, in the sacred Oracles, by a
moral Union with the inexhaustible Foun
tain of all Truth, Excellence, and Good ;
an union of Mind, Will, and Affection.
Nor can I devise a more comprehensive
definition of Religion itself, in fewer Avords
than these *.
* Illis ergo amotis quae Felicitatem mentiantur — statui-
mus finem uttimum hominis esse summam et perpetuatn
Beatitudinem. Hanc vero beatitudinem constare Unione
cum Deo. Per hanc unionem Creatura rationalis for-
maliter beata est. Johan. xvii. u, 21  23. Atque ob
id ipsum Religio hoc nomen sortita est ; quia docet qua ra-
tione homo, a Deo per peccatum separarus, possit religari,
et reconciliari.
Qualis igitur sit haec Unio, et in quo posita est ? Dujc
sunt animae rationalis facultates, Intellectus et Voluntas:
ilia, quae cognoscit verum ; ha:c, quae appetit honum. Il
lius perfectio est Veri cognitio ; hujus, amor Boni, etejus
adeptio. Per intellectum, docti et sapientes — per volunta
tem, boni et justi, perbibemur, Utraque facultate necesse
est anima beata adhasreat, et uniatur cum Deo, non modo
cognitione, sed etiam amore.
Hoc ergo stet inconcussum, gemino vinculo animam
heatam Deo uniri ; Intellectione, et Amore. Sancti enim
non uniuntur' Deo sola intellectione : anima beata Deum
amore apprehendit, et ad eum tota contentione sic fertur ut
in eo acquiescat, et eo fruatur.

Christian Happiness. 397
Here again, the most contemplative and
exalted Characters among us are struck
with astonishment, to observe, that the
ideas, more usually entertained by man
kind on this subject, are such, as effec
tually operate against the possibility of
their Happiness. For, they treat Reli
gion, not as its 6*nly infallible Source—
but, as its gloomy Impediment. They
Avill not even alloAV it a fair trial. But,
must there not be something strangely
perverse, not to call it depraved, in
the human conduct, that they can be
induced to search for it in every Avay but
that, in which there is even . a chance of
finding it ? For, I am contending, that
Religion and Happiness are convertible
'terms — and, in fact, one and the same
thing. In making this affirmation, however, it
will be recollected, that I intend not, by
Happiness, that Avhich is centered either
in the eminence, the riches, the splendour,
the pleasures, the friendships, or any other

39 s Christian Happiness.
transitory enjoyments, df this fading scene;
nor, by Religion, that poor, equivocal,
lifeless thing, which is so denominated by
the ignorant, and the thoughtless; but, a
Happiness, and a Religion, Avhich Hea
ven Avill approve, and an Eternity will
consummate. There is indeed only one
direction, in Avhich al our Undertakings
can succeed — all our Designs be accom
plished — all our Wishes gratified — and our
utmost Desires be eventually fulfilled ; and
that is, when they are under the entire
controul of the Word and Will of God.
To imagine, that any thing else is true
Piety, and Peace, is to amuse ourselves
Avith our OAvn illusory dreams*.

* <t

In all acts, which we conceive to be pleasing, or
displeasing to God, we derive the reason of their being so
from the consideration of their agreeablenfcss or opposition
to his Will : and, we derive the knowledge of that Will,
from nothing, but the manifestation, he has made of it in
his Word. So that, after all, we have no Measure of good
or evil, but the Will of God. And thus all moral obliga
tion is ultimately referred to the Will of God; which
seems to be the only sure and adequate Foundation of it.
This is Virtue : and the necessary Associate of Virtue, is,
Happiness." Matt. vi. 9, 10.

Christian Happiness. 399
Let not the uncandid and illiberal in
fer from hence, that it enters at all into
our plan to lessen, or to damp, the few
satisfactions Ave may snatch, as Ave pass
through life ; or, to paint it, as if it Avere
strawed all over with thorns. It is true in
deed, that, Job xiv. 1,2; and all human
Happiness is never' unalloyed — is perpe
tually interrupted — is, at the best, like a
Tale that is told — and, however diversified,
is little more than a pleasing idea, The
shadow of bliss.
It has been granted, and, let it be foreA-er
acknoAvledged, in adoring celebration of
the divine Beneficence, that all the stores
and beauties of universal Nature adminis
ter to us their numberless delights. But,
are not the channels of his Bounty either
poisoned by the corruption of our hearts,
or stopped in their benign current, by the
injustice, the selfishness, . the pride, the
cruelty, and the oppression, of his crea
tures ? The earth is full of his Goodness;

400 Christian Happiness.
nor less so, of the depravity of its unwor
thy objects*.
Take then the Sum total of all sublunary
satisfactions, and pleasures — the pleasures
of distinction, and opulence, the pleasures
of sense and voluptuousness, the pleasures
of retirement and serenity, the pleasures of
thought, and intellect, the pleasures of
taste, and learning; let them be exalted
to the highest pitch, of Avhich they are in
reality capable; and, if unaccompanied
with the riches of Grace, the treasures of
Faith, and the blessings of Salvation, I
call upon the unseduced impartial Reason
of any man, to pitnre that they are not
* Is not this incontestibly evident, from the use, or
rather, the general abuse, of the various Talents com
mitted to their trust ; such as Wealth, Power, Influence,
and mental Endowments ? which, with very few Excep
tions, are universally misapplied to every personal, selfish
gratification — instead of being principally devoted to the
Glory of God — to the success of true Religion— rand to
the supreme Happiness of mankind. The parable of the
Talents is very little attended to in this view. Matt, xxv.
H  3C

Christian Happiness. 40 1
all of them, in the final issue of things,
vanity of vanities, and vexation of spi-
4fc »

nt

We have some ingenious Writers, Avhose
abilities Ave know how to appreciate,
and who, in their elaborate disquisitions
on our Thesis, have very strongly urged
the doctrine of Self-government']-, as a
* Let those, who have leisure for such inviting studies,
pursue this doctrine of Pleasure, through all its earthly
Sources ; as they arise out of the wonders of the natural
world — from the numerous works of Art — or, from the
human Sciences — leaving out, what we state to be the
true Happiness, or chief Good, of Man ; and will they
not be compelled to say, in the long run, " All this
availeth me nothing? Our appeal here is to Reason, Ob
servation, Experience." See Woolaston's delineation of
human Life, in his Religion of Nature.
f In the great concern of Education, the first exercise
of christian Benevolence, which must take the precedency
of all other, is, to instruct children in the Art df Self-
government ; or, the proper method of governing their
Thoughts — their Senses^ — their Imagination — their Ap
petites — and their Passions: together with the great ad
vantages arifing from such babkual restraint. And in
deed, the most simple, direct, and efficacious, not to say
the only Remedy for all those false ideas, and erroneous
D D

402 Christian Happiness.
primary moral Source of all human Hap
piness. To this Ave have no objection,
allowing us only the licence of attaching
our OAvn ideas to that comprehensive
term. In so doing, Ave must be permitted
to say, that Self-government is the gor
vernment of the Understanding, by the
dictates of right Reason: and right Rea
son, being an emanation, or efflux, from
the supreme and infinite Reason, will al-
Avays conduct us to God, as the Principle,
Center, and End, of Happiness.
We must be suffered to add, that Self-
government is the government of the Will,
by the principles of true Virtue ; or, those
principles, Avhich are constitutive of the

impressions, to which we are liable from the injudicious
modes of early Education, is, to guide every youthful
. mind to the pure Word of God, and to labour this great
point — that, We are all of us required, as we fhall answer
it to God, the Judge of all, to search the Scriptures for
ourselves, with seriousness, diligence, and prayer. No
thing should be inculcated on the Minds of youth with
such continued ardoUr, as this sentiment.

Christian Happiness. 40S
intrinsic beauty, worth, and excellence, of
the Soul *.
To all this, it must be granted us to
subjoin, that Self-government is the go
vernment of the universal tenor of the
Life, by the Canons of christian Morality.
In proportion as the Avhole Man is thus
regulated, he may be called happy — with
out any perversion of language, abuse of
words, or self-deception.
In another view of the same thing,
Truth, right Reason, Virtue, Philosophy,
Faith, Grace, when properly explained, are
so many different denominations of Hap
piness ; for, they are each and all of them
* There certainly is a simplicity of manner, divested
©fall scholastic and philosophic terms in which mankind
may be taught, that all true virtue depends materially on
the inward sense of the Mind ; that it must flow from the
sentiments of the Heart ; and that, those sentiments, and
that sense, should be formed, not on bare appearances, or
mechanical imitations, as they follow each other in a re
gular track, but, on a judgment of the real worth of the
Objects, with which our Excellence and Happiness are
connected.
D D 2

404 Christian Happiness.
essentially connected with the summuni
Bonum of every human Being: upon
Avhich account, by the Avay, they ought to
be stated with such simplicity, as to be
comprehensible by every capacity *.
* It cannot have passed unnoticed, by those, who have
investigated the character and operation of universal Be
nevolence, that, it can hardly consist with that style of
writing on these great points which is always trembling
for its fate at the tribunal of severe Criticism. Happiness,
Religion, Truth, and Grace, are matters of equal concern
to all : and their discussion, unless when professedly ad
dressed to the learned, and philosophical, should descend,
as much as possible, to every apprehension. If any
neglect be shewn, it certainly should not be to the lower
classes ofthe community. I have perhaps made a fruitless
attempt, in this offering at the shrine of Truth, not to be
despicable to superior, and yet, for the more part, to be
perfectly intelligible to inferior, Minds.
We are not insensible to the fascinations of Style ; we
have. often felt their force ; and how much more likely we
are to be borne away by an eloquent Sophist, such as
Rousseau. — or by a brilliant Infidel, such as Voltaire—
than by a homely Advocate for the most sublime princi
ples. But, in our best and wisest Judgment, we despise
such ingenious tricks, and are sure, that, Simplex et nuda
Veritas est luculentior r quia satis ornata per se est : adeo-
que ornamentis extrinsecus additis fucata corrumpitur.
Mendacium vero specie placet aliena.
Having neither the Gift, nor the Inclination, to address

Christian Happiness. 405
What, for example, is Truth — but, the
representation of Happiness, as it is ?—
And what is right Reason — but the clear
perception, or knoAvledge, of Happiness,
according to its real nature, and just pro
portions ?— What is Philosophy— but the
love of that Wisdom, by Avhich true Hap
piness is understood, and pursued ? —
What is Virtue— but that Happiness ex
perienced, and enjoyed ? — What is Mora
lity — but a character and conduct agree
able to such Happiness ?¦ — What indeed is
Religion itself— but the cheerful and ha
bitual performance of the various obliga
tions we are under to that Being, avIio is
the great Original, and ultimate End, of
all this Happiness ? — And what is Faith —
but the adherence of the mind and heart
to that Object, through whom this Hap-
the Fancy or the Passions, our business runs in a straight
forward line. " In strict reasoning nothing is required,
but to lay steps in a due order, firmly connected, and ex-
prest properly, without any flourish; and to "arrive at
Truth by the shortest and clearest gradation we are able,"
D D 3

406 Christian Happiness.
piness is communicated ? Therefore
styled, " the Faith of our Lord Jesus
Christ." — In fine, what is Grace — but that
supernatural, unmerited, and efficacious
Influence, by Avhich, Ave are enabled to
discern the truth of Happiness — become
possessed of it — are preserved and secured
in the enjoyment of it— until we arrive at
the full, perfect, and eternal consumma
tion of it, in the mansions of celestial
Bliss *.
This, if I mistake not, is a sufficient,
though but a faint Sketch of all that war-

* Right Reason, and Truth, never fail to ascribe all
this to a divine Agency. It would be a virtual rejection
ofthe great first Cause — it would be utterly repugnant to
the spirit of Humility — it would be worse than hea
thenish — to do otherwise. On av uyaSov Trpdlrv; et; ®eov
avawept-ite' " When you do any good thing, ascribe it to
God," was a saying of Bias. — -The Gods are said to
help men, according to Plutarch, tyi; ^uxhj to tspaxTtiw xou
TrpotxipETtxov apxatt, Ttcrt eyetpovre;' " by exciting the powers
and faculties of the Soul by certain principles." — Cum
Diis gratias agimus, turn nihil nostrae laudi assumptum
arbitramur.

Christian Happiness. 407
ranted Happiness, Avhich will supply us
with light in darkness; strength, in weak
ness ; fortitude, in affliction ; solace, in
suffering; patience, in trial; amidst all
the multiplied and varied sorrows of this
mortal life : and inspire us Avith a Peace,
a Hope, and a J oy, which surpass all ade
quate description.
For the sake of impressing these senti
ments more deeply on the mind, I will ex
pose myself to the charge of repetition —
by a retrospective glance at the preceding
pages ; and, I will venture myself upon
the candid indulgence of the Critic,
while I ask 
What is the nature, use, and benefit, of
Theology, or, the christian Revelation ?
To instruct us how to glorify God, in,
such a manner, as the most effectually to
promote our own Excellence, and to en
sure our own Happiness *.
* " One great peculiarity of this sacred Study, is, that
however its Principles may be learned in a scientific or
D D 4

4Q8 Christian Happiness.
What is the true idea of Salvation ?
The chief Good, or supreme Felicity,
of Man.
What is the benevolent and merciful
design of the divine Grace, in ite opera
tions on the human mind and heart ?
To incline us effectually to pursue that
Good, in the way that God has insti
tuted. What is the principal value of Faith?
Actually to receive this Salvation, and
to enjoy that Felicity.
Speculative way — yet, the Heart is its proper seat : and
there is al-vay,s a certain kind of sweetness, power, and
glory, in its truihs — perceived only where the Conscience
is instructed in them by the Spirit of God: partly in the
same way, as a Tutor points out the beauties of an Au
thor to his Pupil, and that Pupil relishes them, in propor
tion as he possesses the same spirit to read, with which
they were written." — Thus, we say that a Man is Cice
ronian, Horatian, Miltonic — when he has a Taste formed
to enter into the Spirit of those Writers. And he only is,
in truth, christian, who is possessed of such a Taste as.
imbibes the Spirit of his Religion.

Christian Happiness. 409
What is it, that capacitates us for the
enjoyment of such a kind of Happiness ?
The new Creation.
Why is this blessedness to be derived
from a moral, spiritual, or vital Union to
Christ ?
Because, it is the sovereign appoint
ment of Heaven. And, shall we presume
to decide upon the fitness, or otherwise, of
that specific Mode, by our principles of
Reason and Philosophy * ?
Stranger, though I am, to the Reader,
and, likely as Ave are, to continue so, I
* The peculiar ideas of Happiness, we are here urging —
however uncongenial they may be with the general senti
ment, taste, or pursuits of mankind — must, in the very
face of them shew, that they belong to the highest order :
because, they have no dependence on the contingencies,
and casualties, of time, place, or circumstance; or, upon
what is only attainable by very few — the riches, the ho
nours, the friendships and connections, which constitute
the good of this World. They can even exist without
any auxiliary support from the luxurious gratifications of
sense— domestic felicity — intellectual pleasures — or, the
refinements of elegant life, and manners.

410 Christian Happiness.
feel myself authorized, by a motive, I
need not be ashamed to avow, to offer
him one hint of advice — Avhich would not
disgrace either the purest or the most ge
nerous Friendship. It may sound rather
novel, in these times, and in this place:
but, no matter. Is it worth attention*?
Cordially desirous, that he should partake
of all the Happiness, I have been paint
ing — it is true, not in very glowing co
lours — let me recommend it to him, to re
tire, for a moment, from all the dizzy and
distracting scenes of this world ; let him
* The object of true Benevolence, is, Man — surveyed
and considered in the whole of his Constitution, and the
whole of his Existence : as liable to numberless Wants,
"anH Inconveniencies, in his present State ; and, as capa
ble of an eternity of Good in another. Those, who have
z generous regard to the former, deserve well of their
Species ; and, do they deserve less, who shew an equal
solicitude for .he latter? Is this irrational, absurd, ex
travagant ? What then is Christianity ? Upon the sublime
principles of this System, piety, virtue, and the kind of
benevolence, to which I now refer, are inseparable.
Some of us, who deem ourselves very far from deficient
in tliis amiable particular, might perhaps take a short and
useful Lecture on the subject, from Luke xvi. 27, 28.
Jam. v. 19, 20.

Christian Happiness. 4U
enter into his closet ; and* there, let him
present to the divine Majesty one of the
richest prayers, that ever Avas comprised
in the fewest Avords. He may present it
every returning day, if he please, without
any burden to his memory, or interruption
to his lawful pursuits. It may be found
in, Ps. CA7i. 4, 5.
Let me not be accounted an Enthusi
ast, if, in these evil days of scepticism,
and infidelity, I attach to this compendi-
¦ ous specimen of pure devotion a short pa
raphrase, according to the genius and
spirit of Christianity : " O Thou great
Shepherd of the sheep," Avho, " through
the blood of the everlasting Covenant,"
hast redeemed lost mankind, seek mo;
carry me ; save me, by thy Grace ! Thou,
Avho hast sacrificed thyself for their Sal
vation, shed aCbroad in my heart the divine
unction of thy Spirit, that I may conse
crate and offer up myself a reasonable,
holy, and lively Sacrifice unto God. Feed

412 Christian Happiness.
me Avith thy Word, thy Truth, thy Myste
ries, thy Body, and thy Blood. Render
me attentive, docile, and obedient, to thy
Voice. Present my prayers, my desires,
my endeavours, and all my religious ser-
vices,with acceptance to thy Fa ther,through
thine own Intercession. Enlighten, guide,
and support my every step, in the way to
thy heavenly kingdom. Uphold me, lest
I fall ; and restore me, when fallen. Let
me be filled with all joy and peace in be
lieving in Thee ; and so bless me Avith thy
unfailing Mercy, Strength, and Succour,
that I may Avalk humbly, steadily, and
courageously, in all thy righteous paths,
till Thou hast conducted me safely into
thy eternal pastures of unimaginable pu
rity, peace, and love !*" Revel, vii.
9-  17.
* There are two small Manuals of Devotion, by
bishop Andrews, and bishop Ken, very portable, and
admirably calculated to promote an habitual practice of
pious ejaculation. Something of this sort should be
printed in a good type, and freely dispersed, by one of
our large Societies for promoting national Religion.

Christian Happiness. 413
« Are these the Pleasures in Religion's paths—
" Blest paths of safety — to be only found ?
ct And will deluded Man, perverse of heart,
« Self-cruel, on the World's infested wilds
" Risk, for vain toys, the jewel of his Soul?
" Yes — Man, fool Man ! here buries all his thoughts;
" Inters celestial hopes without one sigh !
" Pris'ner of earth, and pent beneath the moon,
" Here pinions all his wishes : wing'd by Heav'n
" To fly at infinite ; and reach it there,
" Where Seraphs gather immortality
" On Life's fair tree, fast by the throne of God.
" And is it in the flight of threescore years
" To push Eternity from human thought,
M And smother Souls immortal in the dust ?
" A Soul immortal, spending all her fires,
" Wasting her strength in strenuous idleness—
" Thrown into tumult, raptur'd or alarm'd,
" At aught this Scene can threaten, or indulge,
•' Resembles Ocean into tempest hurl'd
" To waft a Feather, or to drown a Fly.
" Beware w,hat earth calls Happiness: beware
" All joys, but joys that never can expire.
" Who builds on less than an immortal base,
" Fond as he seems, condemns his joys to death.
" There's nothing here, but what as nothing weighs ;

The Poor cannot afford to make any purchase in these
times — in which the absolute necessaries of existence are
scarcely within their reach •'

414 Christian Happiness.
" The more our joy, the more we know it vainj
<c And by success are tutor'd to despair.
" Nor is it only thus — but, must be so.
ct Who knows not this, though grey, is still a Child.
" Loose then from earth, the grasp of fond desire—
u Weigh anchor— and, some happier Clime explore."

ASSERTION 6.
Goqd Works are evidential of our beixg
in a state of grace, and salvation*.
" No Works shall find acceptance in that Day,
" When all disguises shall be rent away,
" That square not truly with the Scripture Plan,
" Nor spring from Love to God, and Love to Man.
" Such as our Motive is, our Aim must be ;
u If this be servile, that can ne'er be free :
" If Self employ us, whatso'er is wrought
K We glorify that Self — not Him we ought.
" Such Virtues had need prove their own reward;
" The Judge of ali men owes them no regard.
" The Soul, whose sight all-quick'ning Grace renews,
" Takes the Resemblance of the good she views;
" As Diamonds, stript of their opaque disguise,
" Reflect the noon-day glory of the Skies. —
" Stand now — and judge thyself."

Officii nostri pars est, ut studeamus vocationem et electio-
nem nostram firmam facere ; 2 Pet. i. ro. id est, operam de-
mus, ut evidentibus indiciis de illo Dei erga nos amore per-
suasi simus. Itaque ex conscientia Virtutum christianaium
oritur in hominibus piis certioratio suae electionis et vo-
cationis : suntque Virtutes istae, uti eleganter Bernardus
loquitur in lib. de Gratia, et Arbitrio libero, Spei quae-
dam seminaria, Charitatis incentiva, occulta; prsedestina-
tionisJndicia, futurse Felicitatis prsesagia.
* As the most perplexing, fundamental, and fatal mis
takes are found to originate in our not having proper,

416 Good Works; their place, and use.
1 rue Religion, as embracing in its very
nature all the grand Principles of right
Reason, sacred Philosophy, christian Vir
tue, and sound Morals, has usually been
comprehended under the several distinc
tions, of, doctrinal — experimental — and
practical. No distinctions can be more
accurate, or useful. Where either of these
is not clearly understood, there must be
some essential deficiency: and, though
Method may be rejected, as formal and
obsolete, in this age of effeminate refine-

that is, christian views of the Nature, Cause, Use, and
Place, of good Works — as they are all stated in the sacred
Volume — the candid Enquirer will be the more attentive
to 'the present Assertion, oh that account : for, we must
maintain, that there is no real discordance in the holy
Scripture on this subject — though it has been the unhappy
occasion of much injurious controversy. Notwithstand
ing which, " the collateral motion of the two eyes, the
unisons of musick, or any of the harmonies in nature,
cannot be more exact, or inseparable, than those which
prevail in the written Word of God :" and if there be
any virtue in moral solicitude, it can hardly be displayed
on an occasion more laudable, than in vindicating the per
fect consistency of sacred Truth.

their place, and use. 4iJ>
inent, to omit it, is, in this case, an un
pardonable cruelty to the more illiterate
part of Society : and, they certainly con
stitute the Many.
tinder the general idea of doctrinal Re
ligion, are included all those Articles of
Faith, which our philosophic Infidels, and*
I bliish to add, some, who profess Chris
tianity, have dared to call speculative No
tions ; though they form the very Basis of
Revelation, and are interwoven in its vital
constitution. Detach them — and you leave
it a mere Caput mortuum — a Body, with
out a Soul** V •
Radicated in this conviction, to liie it
appears* that the Cause of Christianity
* To say nothing ofthe impiety' of this transaction* it
betrays an equal want Of sound Sense, right Judgment, and
moral Integrity. You might as well detach the Principia,
from the Newtonian philosophy; the Diagrams^ from
Euclid's Geometry; the DefinitionSj and distinct Ideas*
from Locke's Essay on the human Understanding ; or*
the four Elements, from the Composition of the material
World. Who does not perceive this, but those, whs*
will not see ? And, there are none so blind,
£ E

418 Good Works ;
has suffered no greater injury frorti its
avowed enemies, than it has from those
treacherous friends, who, under the too
frequent and specious pretence of Zeal for
the Practice of piety, have thrown aside
the peculiar Principles, by which the Wis
dom of heaven has thought fit to distinguish
that divine System. What is this — but to
tear up the Root, in order to secure the
Tree ; to destroy the Foundation, in order
to preserve the Superstructure*?
In every System, as Avell as in mathe
matical Science? it is acknowledged, by
* " Here then human Candour is a thing of nought.
Either, we are of the Truth — or, we are not. If we are,
we need no man's candour to secure our felicity : if we
are not, it can profit us nothing. For, " Gcd is Judge
himself;" and, his " judgment is always according tt
"truth :" and by that, we must stand, or fall, for ever.
For this reason, it is safe to aver, that, if a man does
not know and worship the divine Being according to the
doctrine and design of revealed Religion, he is an utter
stranger to all that deserves the name of religious worship
and knowledge." For, all true and acceptable Religion
must include in it a right understanding of its Object,
Rule, and End.

their place, and use. 419
persbns ofthe most extensive learning, and
acute penetration, there must be some
primary Data ; call them Principles,
Axioms, Aphorisms; or by any other term,
you prefer *. Through the Avhole of that
System, and in every distinct branch of
it, those Principles should be maintained,
* " Before men cafl reason together, they must agree
in first Principles: and it is impossible to reason with a
man, who has no Principles in common with you. — I hold
it to be certain, and even demonstrable, that, all knowledge
got by reasoning, must be built upOn some first Principles.
This is as certain, as th2t every house must have a Founda
tion. — In just reasoning; the strength or weakness of the
conclusion will always correspond to that of the Principles,
on which it is grounded. For, when any System is grounded
ispon first Principles, and deduced regularly frotn them, we
have a thread to lead us through the labyrinth." ReiD.
Quemadmodum igitur in disciplinis omnibus humanis
sunt Principia qu36dam; unicuique arti et scientia; propria,
ex quibus deducuntur et probantur conclusiones et propo
sition's omnesj quae pertinent ad artem et scientiam cujus
sunt Principia; ipsa vero in eo genere pet se certa sunt,
adeoquedici possunt esse veluti regulae unde pendent; sic
quoque res se habet in divina et ccelesti Doctrina. Nam,
quum Theorerriata, et propositiones ejus ad examen revo-
cantur, et quaeritur quod sit eorum Fundamentum, necessarip
deveniendum est ad Principia quadam, ultra qua;, in es>
Saltern genere, procedi non possit.
E £ 2

420 Good J Forks ;
pure, and entire; that there may be lid
jarring inconsistency — no contradiction.
The harmony of Truth is as interesting, to
a Mind finely attuned, as that of sound
is, to an ear exquisitely modulated. For,
to such a Mind; Truth, is Reason; is
Philosophy ; is Virtue ; is Morals. In
nothing then should Ave be more studious
of the utmost correctness, than in repre
senting a System of Verity, and Goodness,
Avhich we own to be of celestial Origin :
lest, in our Inconsideracy, Ave obscure the
Counsels of the most High — maim the
Perfections of Heaven — or, Avith one Attri
bute, and Doctrine, another Avound *.
* God is Light, we are told : is it possible then, or
can you believe, that he has given us a Revelation of
Truths, in which the lucidus Ordo is not to be found in
the most consummate degree? or, has he only favoured
us with a confused jumble of intellectual Atoms ? Can
you mean to assert, or even insinuate, any thing so ex
tremely absurd and contemptible ? so totally dissimilar to
the proceedings of infinite Wisdom ! The sacred Scrip
tures, you may depend upon it, form an entire System ;
and in that System, it is the proper exercise of pur best
Reason to expect all its essentials — such as, connection,
zgreement, and completeness: which are all founded on'

their place, and use* 4« 1
That, is experimental Religion — when,
in matters of Grace and Truth, the Un
derstanding is rightly informed, concern
ing " the things of the Spirit of God;" the
Will is excited to embrace them, as our
chief Good; the Affections are supremely
engaged to them ; the Imagination is de
lighted with them ; and the habitual tenor
of the whole Life is cast into the Mould
of them : and, Avhat is that Reason, or
that Philosophy, which can be justified in
pronouncing such a Religion to be nothing
more than the Dreams and Visions of a
Avild Enthusiast*?

axioms, definitions, and deductions. The most diligent
care should be used, that there be no mistake or error in
the first Principles we adopt : for, in that case, the whole
System must be erroneous : happily, as a most cautious
and correct Philosopher has observed, " to judge of these
first Principles, requires no more than a sound mind free
from prejudice, and a distincc conception of the question.
The learned and the unlearned, the Philosopher, and the
Labourer, are upon a level, and will pass the same judg
ment, when they are not misled by some bias, or taught to
renounce their understanding from some mistaken religious
principle." * How many are there, who would be thought to culti-
E E 3

4Q2 . Gpod Works ;
Admitting, however, that all these things,
should prove only flip mvstie amusements
of a pious Fancy, \ contend, that nothing,
but a Mind lost to the noblest elevations
of the human Soul, and vitiated by gross
infidelity, would. ever labour to diminish
their value ; much less to treat them with
ridicule, and contempt. If there ever be

yate a calm, impartial, and liberal Mind, but who lose all
their candour, philosophy, and patience, the moment we
start the subject of experimental Religion ! But, why aty
this rage against an experimental Sense of divine things ?
and, supposing it could not be rationally explained — what
then \ Is not personal identity quite as inexplicable ? and,
should it be allowed to consist in Consciousness, " That,"
says a Philosopher of the first class, " is an operation of
the Understanding of its own kind, and cannot be logi
cally defined. The objects of it are our present pains-,
our pleasures, our hopes, our fears, our desires, our doubtsj
our Ithoughts; in a word, all the passions, and all the
actions of our mind. When a man is conscious of pain,
or pleasure, he is certain of its existence ; when he is
conscious, that he hopes or fears, he is certain of the
reality of these operations." — What then do we mean by
experimental Religion, but the Consciousness we have of
our various hopes and fears, joys and sorrows, desires and
«perations of mind, with respect to that particular subject J
Is there any thing absurd, frantic, irrational, or extravagant,
in all this ?

their place, and use. 42s
a moment, in which laughter is out of
season, and mirth is madness, it is, when
they are so egregiously misapplied. This
is, emphatically, " The sport of Fools/'
But, by philosophic and reflecting In
tellects, imbued with religious Principles,
if will be perfectly understood, Avhen we
remark, that, experimental Piety is a kind
of spiritual "Sensation : by Avhich, the inter
nal Senses, or Organs of Science, and Sen
timent, are exercised, and affected *. For
* Is it possible, that St. Paul can allude to any other
Senses, in his memorable address to the christian He
brews ? v. 12  14. There are, you perceive, first
Principles in the Oracles of God ; Sto'X^j Elements,
Rudiments of Christianity.— But, there is also a Skilfulness
in divine things : an improving ability and readiness to
discern their use, and worth, and glory ; by an increasing
knowledge of them in the Mind, and a deeper impression
of them in the Heart : by a greater Dexterity, as it were,
in arranging the Doctrines, in applying the Promises, and
in obeying the Precepts, of the Gospel. But, so long
as people neglect the study of the Scriptures, they must
necessarily remain aicetpo;, imperitus, w unskilful in the Word
of righteousness:" they must continue ignorant of the
Righteousness of God — of the Righteousness, by which
ajpfle they can be justified in his sight — and of the Right*
E E 4

424 Good Works ;
example ; there is a spiritual Sight of di
vine things; as when the " Eyes of the
Understanding are said to be enlightened,"
to perceive " the Glory of God in the face
of Jesus Christ :" there is a spiritual Re
lish ; as Avhen Ave are said to " taste that
the, Lord is gracious :" there is a spiritual
Smell ; as when the Name of the Lord is
spoken of as " Ointment poured forth :"
there is a spiritual Hearing ; as when Ave
are said to hang upon the Words of eternal
life*, and to " know the joyful sound of
the Gospel." And, to this, there seems
to have been an evident and impressive
allusion, in that so often repeated Saying,

eousness, or true holiness, which is essential to the chris
tian character. While those, who have their spiritual
Senses, to, ato-^ynnptof, in habitual exercise, ita t«v el-tv ytyi/ft-
yao-peya, will be going on to perfection, and will have an
experimental Taste of the Goodness, the Sweetness, the
Excellency, of sacred Truth. Can any thing Jess than
this be virtually implied in Eph. iii. 14  21 ? No
powers of Reason, Learning, or Philosophy can attain to
this, we admit : it belongs entirely tp the province of
divine Grace.
* §ee Luke xix. 48. tZKH^ayu^m, pendep ab aliquo,

\' )

their place, and use. 425
" He that hath ears to hear, let him hear."
There is also a spiritual Feeling : as when
the same Gospel is not only acknowledged
to be the truth, but, felt to be " the power,
of God to our Salvation."
For any other view of experimental
Piety, I am no Advocate : much less, for
that heap of unintelligible trash, and jar
gon, Avhich has been obtruded On the
world, by Ignorance, Absurdity, and Self-
conceit *.
* We have studied the utmost precision in this concise
view ofthe subject, because, none seems to require greater,
nor should any be handled with more cautious delicacy.
To these few remarks it may be added, from an original
¦ Thinker, that, " The views men have of maxims, drawn
from the observations of others on human life, have double
lustre and extent, when the same persons have been led
to similar observations from their own Experience. From
analogy, therefore, it follows, that persons, who experience
Religion, should see the propositions in holy Scripture, in
a light vastly superior to that of all mere Theorists and
Speculators whatever.
" Thus, as none knows the feelings of a Parent, or of
a Philosopher, but a Parent and a Philosopher — so, that
the sensations of a real Christian should be inexplicable
to any, but true and very Christians, is a thing' perfectly

416 Good Works;
We come now to the practical depart-
ment of the christian System : Avhich, in
our estimate of the subject, must be pre
ceded by aright J udgment of its Doctrines,
and an inward Sense of its PoAver. In
other words, expressive of the same thing,
there must be Light in the Understand
ing— -Life in the Squl, " the Life of God"—
and Love in the Heart — before there can
be any degree of that evangelical Righte*
ousness, and true .Holiness in the Conduct,

consonant to the constitution of nature. Jt is not there,
fore enthusiasm, or absurdity, but a sober truth, to say,
that the life of a christian is an hidden life — of a-piece, in
its kind, with the life of a Parent, in his parentiality, or of
the Philosopher, in his philpsophy."
Let those, who dispute the operations of special Grace
«pon the human Soul, and ridicule those spiritual Sensa
tions, explain, how, without them, we can possibly under
stand, Rom. viii. i.. e26. Human Reason and Philor
sophy, it will be said, reject all this as unintelligible non
sense. — Unintelligible to them. So much the worse. The
illustrious Pascal often acknowledged with gratitude, that,
among the many obligations he owed his Father, none were
more valuable than the care he had taken to inculcate this
maxim ; " Whatever is an object of Faith cannot be an
object of Reason — much less be in subjection, tp it,''

fheir place, and use* 427
by which the christian Character is exem
plified. We must be " the Workmanship
pf God— created in Christ Jesus, unto good
Works." To this our great Prophet might
refer, when he said, " A good Man — out
ofthe good Treasure, that is in his Heart — -
bringeth forth that Avhich is good." — This
is the Order : and jt deserves the utmost
attention, SECTION XI.
What then is the peculiar Nature of those good
Works, xvhich are evidential of our Grace,
and Salvfltion '* ?
* To a Mind, accustomed toxonsider the holy Scrip
tures as the final Rule of judgment, and to weigh things in
that Balance, it is extremely afflicting, to observe, what
wilful mistakes are entertained on this subject ; how little
it is investigated by persons, who are totally ignorant of
what the Scriptures mean, both by the practice of piety,
and the exercise of good works. Countless are the in
stances pf those, who, in this state of shameful ignorance,
" appear outwardly righteous unto men," and are desti
tute of every thing, that can render them so before God.
It would be a great point gained, could we excite a little
of that Self-suspicion, which might lead to more accu
rate enquiry : cpuld we prevail on those, who seem to

428 . Good Works ;
The Works here implied, though not
specifically recited, are all such, as stand
in opposition to every thing, that is evil—
Avhether vicious, immoral, or profane;
Avhether prohibited by the first, or by the
second Table of the divine LaAV ; whether
dishonourable to God, injurious to Man,
or prejudicial to our OAvn Excellence, and
Peace : such are all " the Works of the
Flesh," and all the Instigations of the
Devil ; Avhich are sufficiently manifest Avith
out any precise enumeration: and indeed,
the most effectual Method of suppressing
them, is, to recommend and establish their
reverse : the very best Mode, of avoiding
that Avhich is evil, is, to " cleave to that
which is good."
But, Avhat are those " good Works"
Avhich flow out of this new Creation, and

think much more highly of their imaginary goodness, than
of the divine Grace, to scrutinize the Matter, and the
Manner, the Principle, and the End, of their moral and re
ligious actions : otherwise, when their true nature comes
to be examined, at another Bar, they may be found devoid
of all real excellence. Matt, xxiii. 25  28.

their place, and use. 429
Avhich, in their proper place, can never be
too Avarmly enforced ? and Avhat are the
characteristic Tempers, or Graces, from
Avhence they necessarily result — Avithout
Avhich, they would be accounted no better
than " dead Works," according to the
judgment of God ; the splendid tinsel of
some base counterfeit. We shall meet
Avith a succinct account, a rich cluster, of
these " Fruits of the Spirit," in two com
prehensive passages of inspired Writ, to
Avhich you may easily advert, in Gal. v.
19  25 ; and, 2 Pet. i. 1  8 *.
This Catalogue of christian Excellencies
might have been enlarged to a great ex
tent : but, as those few must virtually in
clude all the rest, it is superfluous : only
let it be remembered, that they close Avith
a recommendation of that Char it y, which
* Let a Man prove his own heart and character by this
Test, and it may serve at least to convince him, that the
spirit and practice of our Religion are not the easy thing,
which the many Trifiers, who assume the christian Name,
most unhappily for themselves conceive it to be.

4S0 Gbod Works ;
rises, in some degree of dignified Superio
rity, above every christian Virtue; And
why ? . Because, it involves in it almost
every other. For, after having examined
it Avith critical inquisition, Avill you not
own, that it is patient, forbearing, sym
pathetic, benevolent, gentle, considerate,
condescending* public-spirited — in short,
Avhat is it not, that is amiable, sublime,
god-like ? Consult the strain, in which it
is so highly, and so justly celebrated; in
1 Cor. xiii*. A Chapter* vvliich. can
* How far this essential excellence of the christian
Character is in any measure exhibited in the temper and
manners of those, who acknowledge its necessity, may
deserve great consideration. We hear much of Charity
to the poor — and much again of a certain equivocal some
thing called universal Charity, which can sacrifice both
Truth, and Good, to an unmeaning Candour. Bur, where
is the Charity, which contains those no less than fifteeri
moral qualities, by which St. Paul has distinguished it?
Where is the Charity, " which rejoiceth in the Truth ?"
in that truth, for the, defence of which, he was both « at
burning and a shining light — a living and a dying Martyr."
The amiable Fenelon was, I believe, perfectly correct,1
when he said, " All sincere Virtues have for their Prin
ciple, and End, the supreme Truth — which is God him
self. Nothing is holy and just, but what is exactly agree-

their place, and use. 4S1
scarcely be sufficiently admired : and, had
we no other weapon, with which to corn-

able to Truth, and can bear the light and test of it. No
thing is solid in argument, but what is true; nothing ia
nature is excellent or noble, but what is true ; and no
thing is virtuous in religion, but what is of the same
stamp." — There is scarce any counterfeit more current
among men, than a false idea of christian Charity —
though the Touchstone is always at hand, and though, to
be deceived, is fatal. How strange ! that, in the highest
of all concerns, mankind should chuse to impose upon
their own understanding, and prefer darkness to light.
We have seen this, in persons of superior intellect, and
endowments !
After all — how many are there, who seem to value
themselves on their Liberality, Candour, and Compassion,
and yet need reminding, that the greatest exercise of
Charity, is that, which is shewn to the Souls of the poor,
the friendless, and the ignorant ! This indeed is a ray from
the great Center of enlightening Grace.
" Here stay thy foot — how copious and how deaf
« Th' o'erflowing well of Charity springs here !
€t Hark! 'tis the Musick of a thousand rills —
" Some through the groves, some down the sloping hills^
u Winding a secret, or an open course,
" And all supplied from an eternal Source.
" The ties of nature do but feebly bind —
tf And Commerce partially restrains mankind—
w Philosophy without this heav'nly Guide
'* May blow up self-conceit and nourish pride ;

432 Good Works ;
bat that hideous monster, that subtle ser
pent, Infidelity, this alone would be more
than adequate to all its malignant attacks
on " The Oracles of God."
Not to digress, hoAvever, frorn the topic
immediately before us. About the moral
necessity of " good Works," it may be
presumed, there can be no controversy.
If there Avere, it Avould be a wretched
waste of time, to dispute with those, who
could make it a question : nor am I in*
clined to think, that such Characters
exist — unless indeed they are insane. A
different opinion would really be uncha
ritable. Not but what there are others^
Avorse than deranged, who, shocking to
know, have contended, that these Works
are conditional recommendations to the
Favour, and Glory of God, and, to use

ct But, while her province is the reas'ning part,
" Throws still a veil of midnight o'er the heart ;
" 'Tis Truth divine exhibited on earth
" Gives Charity her being, and her birth.'*

their place, and use. 43$
their own shameful, may I not add* anti-
christian dialect, that " they entitle us to
eternal Salvation* \"
This we deny, toto ccelo, without either
qualification, or apology. Neither Per
sons nor Learning weigh any thing with
* " Some lead a life they blameless deem, and just;
" Their own dear Virtue their unshaken trust.
" They never sin — or if, as all offend,
" Some trivial slips their daily walk attend,
" The poor are near at hand, the charge is small — ,
M A slightgratuity atones for all !
" That Plea refuted, other Quirks they seek—
" Mercy is infinite, and Man is weak ;
" The future shall obliterate the past —
" And Heav'n, no doubt, shall be their home at last !
" Thus various foes against the Truth combine ;
" Though Pride opposes most her chief design :
« Pride — of a growth- superior to the rest ;
« The subtlest Serpent with the loftiest crest."
Christian benevolence cannot but be anxious, that
those, who are caressing such a Serpent, may be induced
by these remarks, whether in verse or prose, to look into
Isaiah ii. 10  17. — Job x.xii. 2— — .5.— xxv. 4— — 6.
>—xxxv. 5-  8. — Luke xviii. 10— — 14.
How these passages can consist, but with the deepest
humility of heart, and self-abasement before God, let the
impartial Reader determine. F I?

434 Good Works;
us, where.Truth is to, be the, Victim. " ,Let
God be true, and every man a Liar" —
who has the blasphemous arrogance to
contradict him- We therefore resist the
idea, with all the fervour of indignation *.
Not from any undue partiality to a fa*
vourite sentiment ; but, from a full per-

* We are aware that this may be called petulance, ya-
nity, and conceit. But, is there not a righteous Anger,
both commended and commanded in the sacred Wjjt-
ings? and is there any occasion, upon which it can "be
exerted with greater propriety, than in the cause of God
and Truth— and in repressing that Pride and Insolence of
man, which is an Abomination in his sight ? For, upon
no other principle could we suffer the idea of entitling our
selves, by any terms or conditions, to the divine Favour
and Glory, to gain admission into our thoughts. The
moment it was started, it would be rejected with disgust.
Hanc fastuosam doctrinam Scriptura difBat, quoties-
cunque docet nos omnes in multis labi ; et salutem aut
vitam aeternam Donum Dei vocat. Neque tantum donum,
sed et Xapto-ptce, id est, donum gratuitum. Rom. vi. 23. . .
4 Tim. i. 9. Quocirca idem Apostolus, cum agjtur,
de causa vel pretio' salutis, solet opponere gratiam operrbusi
ut res quae simul stare non possunt. Rom. iy. 4- -• •
xi. 6. Benigne nobiscum agitur, si Deus ignoscit nostris
bonis operibus, et in bona opera nostra n°n inquirit ex;
rigorejustitis. Ps. cxxx. 3  cxliii. 2.

•• '

their place, and use. 435
suasion, that the sacred Writings direct
us to look upon it as nothing less than a
presumptuous opposition to the Truth, the
Honour, and the Grace, of God. We can
not even imagine a greater insult to his
divine Majesty: and, if it attach to a
public Teacher of his Religion, Ave have
no language to express the horror, which
it ought to inspire into the minds of those,
who are jealous of his Glory.
But, the impious absurdity of such an
idea will perhaps be mote conspicuous,
when toe have shewn,
SECTION XII.
What it is, that constitutes theGoodness qf those
Works,which display the christianCharacter.
Let it be enquired then, Ayherein their
goodness consists— as to the Individual,
who performs them ; or, what is that cha
racteristic Quality, on account of which
they are denominated good in the sight of
God — " who seeth not, as Man seeth ;"
F F "2

436 Good Works;
neither doth he judge according to the
appearance of things; " for, the Lord
searcheth all Hearts, and understandeth all
the imaginations of the thoughts." This
is his high and exclusive Prerogative : and
it ought to be very closely applied to our
present investigation.
The Principle of an action is of the ut
most consequence, as to the class, to
which it belongs. For, that, which from
its external sheAV may be very fair, and
commendable, and greatly celebrated
among men, may nevertheless be an abo
mination before God — Avhen it comes to
be analyzed. The Motive, from which it
proceeds, may be so Avorthless, and cor
rupt, as to destroy all its seeming piety,
and virtue. Nothing is to be estimated
as morally or spiritually good, if the secret
Principle, by Avhich we are actuated, is in
trinsically otherwise*.
* From what a diversity of principles and motives do the
great multitude attend the same places of religious Wor-

' their place, and use. 43?
Notwithstanding the inexpressible im
portance of this Maxim, in religious
ship : some, from Custom ; others, for Amusement ; some,
from Policy ; others, from spiritual Pride — as in the in
stance of the 'self-deluded Pharisee, who accompanied the
Publican into the Temple of God to pray: and some
again, for purposes too infamous .to notice: while a
Few — alas, how few ! resort thither to worship that
" God, who is a Spirit, in spirit, and in truth." In all
these, the only essential difference must be in the Principle,
or Motive, of action. So likewise in every thing, that is
called Virtue, and Morality.
Oderunt peccare Boni virtutis amore ;
Oderunt peccare Mali formidine pcenae.
Non enim pcenae aut infamise metu non esse peccandum.
sed jus.ti honestique studio et officio.
The tenth and thirteenth Articles of the national
Churcb affirm, I observe, that, " we have no power to do
good Works, pleafant and acceptable to God without the
Grace of Christ; and that Works, done before the
Grace of Christ, and the inspiration of his Spirit, are not
pleasing to God." The true reason of which, I appre-r
hend, must be, because they do not proceed from the pro
per Principle, or Motive: there is something radically
amiss in that quarter. Prov. xxi. 4. . . xv. 8. Is. lxvi,
1  3. . . Matt. vii. 17, 18.  The second Council of
Orange, held A. D. 529, is very interesting on this point,
" Man's obligations infinite, of course
44 His life should prove that he perceives their force j
« The utmost he can render is but small—.
f* The Principle, and Motive, all in all.'* .
PF 3

43 g, Good Works;
concerns, there is none more generally
disregarded ; though, in all the inferior,
transactions of civil and social Life, it js
universally admitted. What, for instance,
is the warmest profession of Friendship,
when it is discovered to proceed from
personal Interest? or, Avhat the most
flaming Patriotism, when the prospect of
a Peerage, a Pension, or a Place, is found ,
in a single moment to paralyze all its
activity for the public Good ? In both
cases, as soon as ever the imposture is
detected, it is abhorred. The infamy of
the Principle, while it provokes, will jus
tify, the resentment, with which it ought
to meet.
Another circumstance, essential to the
very being of a good Work, is, the moral
rectitude ofthe Spirit, or Temper, in which
it is performed *. Who does not recollect ,
* As the. Science of Christianity is the most useful, ne-.
cessary, and sublime of all Studies, the Spirit of Chris
tianity is that, which forms the most, and indeed, the only
really excellent of all Characters. What then caabe of
13

their place, and use. 439'
the fervent Zeal, by Avhich Jehu Avas im
pelled, in executing the will of Heaven
against the idolatrous worshippers of Baal ?
and who will be so unwise, as to forget
greater importance to any Individual, than clearly to un
derstand by what Spirit he is habitually governed? whether
by a Spirit of pride, avarice, sensuality, and worldliness ;
or, by a Spirit of Piety, Devotion, and Grace. Because,
the prevailing Disposition is what constitutes the real Cha^
racter. No part of the knowledge of ourselves is so re
quisite, as the knowledge of our 5p»V/r— which is the prin
cipal part of ourselves. The power of Reflection, or In
troversion, is laid in our nature for this very purpose —
that we should look into ourselves; for, without Self-
acquaihtance, it is given us in vain.
Should the Reader wish to have a subject, or two, for
the best exercise of this intellectual Faculty, in his medi
tative moments, let him say to his own Spirit, " Do I un-
feignedly believe, what God has thought fit to reveal ?
Do I stedfastly hope, in what he hath so graciously pro
mised ? Do I supremely love, what he hath expressly en
joined ? For, the whole of our Religion is virtually in
cluded in Faith, Hope, and Charity. If we have the
spirit of these three Graces, all is well : but, Wanting that,
let us fear. Let a man examine himself." 'Ei yap ^vx-i
jmeMei yvwto-Sat amivi, Etf -\>vxw aym gtenreov. To Je ytvajxet*
mrrw, o/UMy^iv o-^oo-yvttv etvat. It is indeed the most pro
fitable of all sciences, to know t«j ipvtret; Tt xat t%tt; twv
ir-vxuv, the dispositions and habits of the Soul.
F F 4

440 Good Works ;
the irreligious Spirit, of Vanity, and Os
tentation, with which it was animated?
Who again does not applaud the noble
and generous language, in Avhich the
apostle Peter avowed his attachment to
his Lord, and Master ? But, shall we not
lament that Spirit, of false Confidence, by
which it was inspired ? The truth is, an
Action may wear all the outward sem
blance of real goodness, as to the mere
Opus operatum, and yet, when the Spirit,
or Temper, in which it is done, comes to
be scrutinized, it may be, altogether desti
tute of christian excellence *. There may
* What apology can we offer for the shameful ignorance
of that man, who does not know, that much of our Sar
viour's doctrine, delivered in his sermon from the Mount,
turns upon this ? particularly, when he is giving his dis
ciples advice respecting the practical duties of Prayer—.
Almsgiving — and Fasting. Matt. vi. I _ . 8. I must
therefore take the liberty of stating it as a general Maxim,
applicable to all cases of Religion, and Virtue, that, It is
not merejy the thing done, but the Principle, the Spirit,
the Manner of doing it, upon which its intrinsic excel?
lence, or otherwise, depends. Non quid, sed qua Mente.'
Almost all our treatises on Morality, are materially de?
fective here—to say nothing of pur public preaching.

their place, and use. 441
be " a Zeal of God," and for a Religion
of our OAvn, " without Knowledge" — with
out Integrity— Avithout a single spark of
divine Grace ! How much then does it
behove us, to examine well, and often,
" what manner of Spirit we are of;" and,
let us take this along with us, that, the
same almighty Power, by which we are
" created in Christ Jesus," must " renew
a right Spirit Avithin us."
If there be any particular Disposition
of heart, which of all others is most re
pugnant to the rectitude of Spirit, for
Avhich we now plead, and therefore most
offensive to God, it is, that Spirit of Pride,
or Self-righteousness, to which we are so
strongly prepense ; and which misleads us
to look upon our religious performances,
either in the light of comparative Worthi
ness, partial Recommendations, or condi
tional Titles, to the Favour, and Glory of
God*. Either I have utterly mistaken
* Whatever tendency I might encourage in myself to
$h\$ complicated evil-?for, such it really is — is counter-

44-2 Good Works;
the true intent, and meaning, of all the
Scriptures, or else* I am perfectly on their
side, when I affirm, that, nothing, but
total and pertinacious Apostacy, can re
move us farther from the Religion of
Christ, than such a Temper, encouraged,

acted, not only by an experimental consciousness of my
innate depravity, but, by that humiliating appeal, both to
my Reason and Religion, which is made in i Cor. iv. 7.
What then is the langaage of justice, humility, and gra-?
titude, but that ofthe Apostle, in Rom. xi. 34— 36 ?
What Edition pf the Bible do they consult, or with what
Eyes of perversion do they read the Word of life and
salvation, who would induce us to ascribe the Esse, the
Velle, and the Posse, as to every thing that is good, but
to the divine Agency, and Grace ? It might be deemed
charitable, and candid, but it would be Treachery to God,
and his Truth, to suppose, that such persons are under
his guidance and tuition, let their Learning, or Morals, be
what they may. Rom. x. I  4. I am perfectly will
ing to resign for ever all claim to the most common un-r
derstanding, if this Chapter is not elaborately designed to
shew us, that, The wbole of our Title, both to Justifica
tion and Salvation, with all their inclusive blessings, is
founded entirely upon a 'Righteousness, which God him
self hath provided for us in Christ Jesus, and which is to
be received by Faith alone.— -To disprove this grand Po*
sition, a Sophist must be more than usually ingenious' in
subtilty, and falshood.

their, place, and use. 44$.'
and indulged : and, I am as perfectly
convinced, that no Person, and no Work,
is at all acceptable to God, till it is cloathed
with Humility. I most cordially subscribe '
to the sententious Saying of ,an eminent
Writer of the last Age— that, " No Man
is any thing in the sight of God, till he is
nothing in, his own sight*."
* " Perish tbe Virtue, as it ought, abhbrr'd— r* •
" And the Fool with it, who insults his Lord.
" Th' Atonement, & Redeemer's love has brought,
« Is not for you — the righteous need it not.
*' Seest thou yon, Harlot, wooing all she meets ?
" The worn-out Nuisance of the public streets;
" Herself from morn to night, from night to morn,
" Her own abhorrence, and as much your scorn ?
" The gracious show'r, unlimited, and free,
w May fall on her, when Heav'n denies it thee.
« Of all that Wisdom dictates this the drift—
" That Man is dead in sin — and, life a Gift."
There, is nothing grates so harshly upon the proud ear
of unregenerate human Nature, as this essential branch of
the christian Doctrine- No powers of Eloquence, or
Painting, could ever describe the indignant Emotions, with
which it was originally heard by the Self-righteous, whom
the Saviour once addressed, in this pointed language,
Matt. xxi. 28— — 31.

444 Good Works ;
The only additional circumstance of
great weight, as to the quality of good
Works, is, the ultimate End, to Avhich
they are directed. If that End be Self-
admiration ; if it be, to procure us the
Applause of mankind, or earthly Fame ;
or, if still more impiously, it be, to merit,
and provide for us, a seat in the mansions
of eternal Bliss ; they will meet Avith no
approbation, much less any reward, at the
Bar of God, the final Judge of all. For,
when they are weighed in his Balance,
and " every Man's Work shall be tried, of
what sort it is," they will be found want
ing, and be rejected accordingly *.
On the contrary — should they have been
exercised, for the purpose of demonstrating
* " The plea of Works, as arrogant, as vain,
" Heav'n turns from with abhorrence and disdain ;
" Not more affronted by avow'd neglect,
" Than by the mere Dissembler's feign'd respect.
w What is all Righteousness, that men devise —
" What — but a sordid bargain for the Skies ?
" But Christ as soon would abdicate his own,
*' As stoop from heaven to sell the Proud a throne."

their place, dnd use. 445
our Gratitude to the God of all Grace,
Mercy, and Peace; to shew forth his
Praise ; to promote the true Happiness of
our Kind ; and, " that God in all things
may be glorified, through Christ Jesus ;"
though Ave shall blush for their deficiency,
they will certainly be crowned with the
accepting smile of Heaven ; and, though
renounced by us, they will be openly ac
knowledged by Him, Avith a " well done,
good and faithful Servant *."
* If there be any one thing I can recollect to have
heard inculcated from my earliest youth, most especially,
it is, that we should follow the Example of Christ, and
tread in his steps. But, where shall we look for the
people, in whom we can trace the lineaments of this most
amiable and exalted Character — " who went about doing
good, and who charged us to remember, that it is more
blessed to give, than it is to receive ?" In whom, among
his numberless disciples, shall we discover that meekness,
that gentleness, that humility, that benevolence, that
devotion, that entire separation from the Maxims, the
Spirit, and the Manners, of the World, and that perse
vering Zeal for the truth of Religion^ Alas ! where shall
we see imitated the most striking features of his Con
duct ? For, " were not the relief of human misery, in
all its varieties, and complications of distress, the refor
mation oi the vicious, the instruction ofthe ignorant, the

4*6 "Good Works;
These then — and, if I ef r ndt,'onJy theses
are the Works, which have any scriptural
claim to the appellation of" good Works *:"
and, though they Can in no respect atone
.confirmation of the pious, the consolation ofthe meek*
the encouragement of the docile, the reprobation of pha-
risaic pride, and demure hypocrisy— were not these god
like purposes, as the only means of true Happiness, the
sole occupation of his Thoughts, the unceasing employ
ment of his Time, and the devoted pursuits of his whole
Life ?"— To recommend, and to celebrate* such a Model
of consummate excellence, deserves no praise : it is an
honour to any Talents, to be thus applied. But, where
is the Man, whose Heart can attest, that this is the Mo
del he is labouring to copy; and whose Motto really is,
Sequar — etsi baud' passibus equis ? — O ©Efi;, 0w*<r9»tTi jmu f *
Ml*apTo)},<a !
* Tria enim Omnind requirantur ad bonum opus.
Primo, ex parte Principii — ut fiat corde per Fidem puri-
ficatoj Acts xv. 9. Hebr. xi. 6. Immundis enim et
infidelibus nihil estmundum, sed polluta est eorum Mens,
et'Conscientia, Tit. i. i5.*-*Secundo, ex parte Forma,
seu Modi— ut fi'atnon solum externo opere, sed prxcipue
interna cordis obedieritia, Rom. vii. 14. . ii. 28,29.—
Tertio, ex parte Finis — ut fiat ad Gloriam Dei ; Matt.
v. 16. . 1 Cor. x. 31. . 1 Pet. iv. 11. Unde fit, utrds,
in se bona quoad Cxternam speciem, mala tamen fiat, et
in peccatum cohvertatur, si non bene fiat quoad essentiam,
iet juxta Dei priaJscriptum.

their place, and use. 447
for our sins, reconcile us to God, or ob
tain for us admission to his beatific pre
sence, they are evidential of our being
actually in a State of Grace, and Salva
tion : that Ave are possessed of "Faith un
feigned ;" that Ave are "created aneAvin
Christ Jesus, after the Image of God ;"
and, that we are living Branches in the
living Vine, They are evidential of all
this ; because, they are the outward and
visible Signs, Fruits, or Effects, of the
inward and spiritual Grace, from whence
they issue into the life and manners.
2 Cor. ix. 8. Phil. i. 9  Tl *.
* So that, utterly disclaiming all the common, igno
rant, and odious Cant, of " best Endeavours, and self-
determining Powers," let us faithfully adhere hath to the
letter and the spirit of genuine, apostolical Christianity:
never forgetting, that all evangelical Righteousness will
increase, and multiply, exactly, and only, in proportion to
the Grace, and Strength, we are daily receiving out ofthe
Fullness, which is in Christ Jesus. Let us ever be tena
cious of its own discriminative Modes of expression : for,
though some may be so thoughtless, or so absurd, as to
s judge them immaterial, are they not the Medium through
, which Ideas are conveyed ? and, what is the Foundation
of all our established Principles, but the ideas we imbibe I
In short, Words are Things.

448 Good Works ;
Numberless are the authorities, which
might be adduced, to establish this point ;
but, it is so obvious to every attentive
Reader of the sacred pages, that I shall
satisfy myself with referring to one of
the most valuable and comprehensive.
Tit. ii. 11  14*.
" O Thou ! whose balance does the mountains weigh ;
" Whose Will the vast tumultuous Seas obey ;

* How disingenuous, how unjust, how malignant then,
to infer, that those who are the most zealously affected for
the glory of divine " Grace, which bringeth Salvation,"
are therefore inimical to the promotion of good Works!
Let both have their respective Valuation, and preserve
their proper Place, and then, let our Ardour kindle
in their service, and rise to its brightest flame. Among
other things, let a Nation, boasting, as we are apt to do,
of our Philanthropy, public Charities, and the like, take
notice, that, to this hour, we are defective in a most ma
terial point — which the Legislature might remedy in a
moment — in the establishment of parochial Schools through
out the Kingdom. By this grand and efficacious Mean,
the lowest orders of the Community — and in fact, the
Bees, which collect the honey, upon which the whole
Hive must be subsisted — will no longer be the miserable
Drudges of their fellow-creatures, with Minds scarcely
elevated in rationality, or education, above the herds they
feed, and drive.

their place, and use. 4,49
" Earth's meanest San, with trembling, prostrate falls,
" And on the boundless of thy Mercy calls !
" Thy Power, my weakness, may I ever see,
" And dedicate myself, my all to Thee!
" O, may my Understanding ever read
" That glorious Volume, which thy Wisdom made* !
** O may I pant for Thee in each desire,
" And with strong Faith increase the holy fire !
" Stretch out my soul in Hope, and grasp the Prize,
" Which in eternity's deep bosom lies !
" At the great Day of recompence behold,
" Devoid of fear, thine awful Book unfold !
" Then, wafted upward to thy blissful Seat,
*c From age to age my grateful song repeat ;
" My Light, my Life, my God, my Saviour see— ¦
" And rival Angels in the praise of Thee, !" \
* It certainly is not sufficiently recollected, much less
acted upon as a practical principle,' that the first and second
volume of divine Revelation are " the Word, the Oracles,
and The Wisdom of God :" and that they arc only so far
really believed, and honoured, as we read, mark, learn, and
inwardly digest them, in this view. Ezra vii. 25. . .
1 Cor. ii. 4— — 7. . . 1 Thess. ii. 13.
f Are not these the natural effusions of every devout
Mind ? read perhaps with tolerable patience in poerry, but
hardly to be licensed, in these apostate times, in prose !
We are allowed to be animated and warm in every thing
but what constitutes " our supreme Good, and the
Greatness of Man?" but in that, without which vain are all
pretensions to Greatness, whether of King, Hero, States
man, ot PhUetep^er. But, when should we be animated
G G

450 Good Works ;
and. warm, if not when our Eternity is at stake? Were
our passions given us for nothing? Is it notHeaveri, But
the reverse, " that is to be taken by violence ?" All our
Affections are too feeble, all the wings of our Soul are too
few, to be put forth, when the divine Favour is the object
of our pursuit and ambition : and to be languid in Devo
tion, is to be solemnly undevout. Devotion is the great
Source of all other duties: all the virtues are its progeny:
it is at once the Asylum of human frailty— rthe Support of
christian perfection — and the golden Chain of union be
tween heaven and earth, which keeps open the blessed
communication." How then can we be too much alive
to this ennobling exercise ?
" Devotion, when lukewarm is undevout :
" But when it glows, its heat is struck to Heav'n;
" To human hearts her golden harps are strung;
" High heaven's Orchestra chaunts Amen to Man I"

ASSERTION 7.
It Is the irreversible Ordinance, or De
cree, of Heaven, that those, who are
created in Christ Jesus unto good Works,
should avalk. in them.

" Chains are the portion of revolted Man,
*c Stripes, and a Dungeon ; and his body serves
" The triple purpose. In that sickly, foul,
" Opprobrious residence, he finds them all.
" Propense his Heart to idols, he is held
*{ In silly dotage on created things,
,( Careless of their Creator.
" Grace makes the slave a Freeman. 'Tis a change,
" That turns to ridicule the turgid speech
" And stately tone of Moralists, who boast,
" As if, like him of fabulous renown,
" They had indeed ability to smooth
" The shag of savage nature, and were each
" An Orpheus, and omnipotent in song !
*' But, Transformation of apostate man
*' From fool to wise— from earthly to divine — >
«' Is work for Him, who made him. He alone,
" And he, by means in philosophic eyes
" Trivial, and worthy of disdain, atchieyes
u The wonder."

Quemadmodum non debemus inferre justificationem
nostram ex aliquo effectu sancti ficztionis ; ita nee ilia ap-
G G 2

452 Good Works;
prehensio justificationis est a Deo, quae hominem abstra-
hit a mediis et regulis sanctificationis : namque indeco
rum est non ambulare sancte secundum verbum Dei.
Conditi enim sumus in Christo ad bona opera. Interim
Christus unica ad vitam Via est : Sanctimoniae praxis est
necessaria occupatio et operositas eorum, qui hac via
ambulant. " Form, if it be possible, a just notion of Christianity.
I say, if it be possible. For, we have a wonderful re
luctance to understand our own Religion ! We have all a
strange propensity to disguise the character of a true
Christian. We have the holy Scriptures, and in them
the gospel-plan of Redemption before our eyes every day—
and every day we throw over them a variety of prejudices,
which suppress the Truth, and prevent us from seeing its
beauty."

t is very Avell knoAvn, that the most ce
lebrated Writers on natural history have
very properly classed the human Species
at the head of it. For, though other Ani
mals may have some advantages of Sense
superior to Man, it is peculiar to him, to
rise to wondrous acquisitions in Arts, and
Science : at the summit of Avhich Ave have
been accustomed to place, as the most
valuable, the most sublime, and, in our
judgment, .the most requisite,

their place, and use. 453 '
The Science of Christianity :
which, it is impossible for us to compre
hend in the grand Scale, or as a complete .
Whole, without a right understanding, and
a clear conception, of
The christian State —
The christian Life — ¦
The christian Character *.
* Nothing can be more senseless, or useless, than for
public and professional Teachers of our most holy Faith
to talk about Religion, and Morals, and Virtue, in a
general and equivocal manner — without characterizing
their true Nature, upon the genuine principles of Chris
tianity. For, what do we see, and know, to be the me
lancholy consequence ? That thousands have attended
such Instructors, and died as ignorant of real Christianity,
as an idolatrous Hindoo ! The general mode of public
preaching is that, of delivering a classical Essay, or an
immethodical Discourse, before the congregation^not, to
them. There is no personal address — no accurate discri
mination of character — nothing directly applied to the
judgment, to the conscience, to the heart— no calls to
serious self-examination — in short, nothing that is calcu
lated to instruct the most ignorant, to alarm the most
careless, " to warn the unruly, to comfort the feeble-'
minded, or to support the weak :" though much, perhaps,'
that is ingenious, elegant, concife, and moral. ' But,
where is that original Christianity, which Paul preached ?
G G 3

454 Good Works ;
The christian State is ahvays to be con*
sidered as a State of Grace, and Salvation ;
according to the Doctrine already esta
blished. The christian Life has so much
transcendency in it, as to be denominated
" the Life of God— the Life of Christ—
and the Life of Faith ;" to point out to us
its surprising elevation above the life of
Nature, Reason, and Sense. And, the
christian Character is so extremely differ
ent from that of other Men, who are not

and, by which so many thousands were converted to the
Faith ?
" Do you know a greater than St. Paul ? Can you
conceive virtue in a more eminent degree ? Behold a man,
fired with Zeal — making what he thought the cause of
God his pwn cause — God's enemies his enemies — the in
terests of God his interests. Behojd a man, who turns
his attention to Truth — -and, the moment he discovers it,
embraces and qpenly avows it. Behold a man, not content
to be an ordinary christian, and to save himself alone,, but
aspiring at the glory of carrying through the whole world
for public advantage that light, which had illuminated him
self. Behold a man, preaching, writing — what am I
Baying ? Behold a man, suffering, dying, and sealing with
his own blood ^he truths he taught !"
7

their place, and use. 4.56
diligently aspiring to it, that, in- propor
tion as it is really attained, and exhibited,
it is the reverse of the Proud, the- Ava
ricious, the Worldly, the Careless, the'
Dissipated, the Sensual, the .Vain, and j
the Self-righteous*.
* It is the peculiar property and the transcendent worth
of sacred Truth, to hold up a clear, unsullied, and faith
ful Mirrour to every oneof these Characters; that they
may discover their <real' Selves. Error, on the contrary,
under a thousand different forms, steps in with a false one,.
that they may continue in a state of Self-deceit. And yet,
we are told of the Innocence, of this greatest of all Impos
tors, and Cheats !
" Error, is like a Line drawn obliquely from the strait
path of Truth ; which, however insignificant the deviation,
,may seem at the first, appears in the end at a distance from
it, which ought to alarm us. Hence, if people did but look
forward to the consequences of their opinions, and judg
ments, or were disposed to weigh them in " the balance
of the Sanctuary," they would certainly be jmore cautious
of entertaining misconceptions in these great matters, and
of treating them with so much immoral levity." They
Would then be " looking diligently lest any man fail of the
Grace of God."
There is indeed a Syren-voice of Candour, and Charity,
among us, which has superseded that of Integrity, and
Truth, to so perilous a degree, that the latter cannot be
heard without disgust, and offence ! It is exactly that,1
which is calculated to sooth all the characters, we have
G G 4

4-56 Good Works ;
Under this last Article, or, the christian
Character, are necessarily included those
" good Works," upon the nature of Avhich
we have been rather minute — for the sake
of guarding the more effectually against
those no less common than destructive
mistakes, which are afloat, upon this ma
terial subject. The most strenuous Advo
cates, for pure and uncorrupt Christianity,
from the commencement of the christian
Era down to the present period, have been
injuriously charged Avith an extravagant
ardour for Grace, and Faith, and with be
traying a cold indifference to the cause of
practical Religion. Let this then be ac
cepted as an apology for our dwelling a
little longer oh the latter.
That all the Decrees and Institutions
of the dread Sovereign of the Universe,
Avhether they respect the designs of Provi-

just detailed,, in every delusion, the most fatal to their eter
nal peace — however gratifying they may be to their folly in
this prefent life,

their place, and use. 457
dence, or of Redemption, should be re
garded with the most deferential and
obedient submission, it Avere presumptuous
to dispute. And indeed, however they
may be slighted, or opposed, by the Rep
tiles of the earth, though more exalted than
Pharaoh, Sennacherib, or Nebuchadnez
zar, they must infallibly be accomplished.
It is equally our Wisdom, Duty, and
Happiness, to boAV before them all, with
the language of our great Example in
our lips, and say, " Even so, Father, for
so it seemeth good in thy sight. Thy will
be done/' Matt. xi. 25, 26*.
* Instead of disputing about the irreversible Institutes
of the divine Sovereignty, which can never be disannulled,
should we not be more wisely«and piously, as well as
humbly employed, in acquiring the most exalted ideas of
his Supremacy, and Godhead ? Would it not tend very
much to expand and improve our mental Powers, were
we to meditate more frequently on the incomprehensible'1
sublimity of his'Essence ; on the immense variety of his
Works; and on the magnificence of those mighty Acts
recorded in his own Oracles for our learning ? Consult
the views, which Nebuchadnezzar was taught to form
of him, in the exercise of his right Reason. Dan. iv.
34— 37'

458 Good Works ; .
Wrhat then is the unchangeable Will of
God, respecting The christian Walk ? It
Whatever difficulties or mysteries there may appear to
us in the process of Nature, in the movements of Provi
dence, or in the dispensations of Grace, are they not the
necessary consequence of our finite capacity ? Can we be
supposed to be competent Judges of the proceedings of
infinite Wisdom ? Is it for us, to search an Understand
ing, the very thought of which is enough to confound
the strongest human Intellect? It would be more rational,
in the smallest Insect in creation, to attempt to fathom
the genius of an Archangel. Is it not strange, that all
the Learning, Experience, and Philosophy of six thousand
years have not even yet taught mankind the great prac
tical lesson, of their own Nothingness, in the presence
of that Being, before whom " they are counted less than
nothing ?"
Marvellous then as his Conduct may seem, ought we
rjot to say, " It is The Lord ; let him do what seemeth
him best ?" For, after all, " the Counsel of the Lord
shall stand, and he will perform all his pleasure" — with
out consulting our vain opinions about the reason and fit
ness of things. Let us then, instead of provoking the
eyes of his glory with our idle and profane speculations,
adore that Revelation, which assures us, that, though his
v;ay is in the sea, and his footsteps can never be traced
by us, " He worketh all things after the counsel of his
own Will."
" Know then, that heav'niy Wisdom on this ball
*' Creates, gives birth to, guides, and governs all :

their place, and use. 459
is his divine Ordinance, that those, Avho
are his spiritual Workmanship, and in a
state of Salvation, should walk religiously
in good Works — according to the several
stations, in which they are disposed, and
according to the different talents, with
which they are endowed, by the original
Proprietor, and Lord of all; to whom
they must render their final account : re
membering always, that the higher they
rise, in rank, or in abilities, the brighter
they are required to shine. Matt. v. 16*.

" That, while laborious and quick-thoughted man
" Snuffs up the praise of what he seems to plan—
" He first conceives, then perfects his design,
" As a mere Instrument in hands divine :
<c. Blind to the working of that secret Pow'r,
" Which balances the wings of ev'ry hour,
" The busy Trifler dreams himself alone,
" Frames many a purpose — and, God works his own.
" None ever yet impeded what he wrought;
" None bars him out from his most secret thought j
" Darkness itself before his Eye is light,
" And Hell's close mischief naked in his sight."
* Some peculiar circumstances in modern history,
almost unequalled in the annals of Providence, have been

4C0 Good Works;
Let us dilate then, on '
SECTION XIII.
The extensive Import of walking in good
Works.
When the image of walking is applied
to the exercises of Godliness, or to spiri-
fraught with the most important lessons of instruction to
what are called, the Great, and the Nobles, of this world.
If they will not read the Scriptures, let them read Facts,
and no longer forget, that it is God alone, who raises them
above the rest of their Kind, not for thepurpofes of pride
and vanity, insolence and oppression, but, to be " the
Protectors of the People — the Supports of the Church—
the Encouragers of Religion — the Friends of Virtue — the
Comforters of the afflicted — the Refuge of the helpless—
and the Models of Excellence." Otherwise, their Power
is a general mil fortune; their Example, infectious; their
Influence, destructive ; and their Elevation, a Curse.
" Great God ! how terrible shall one day be the trial of
the rich, and powerful — since, besides their own evil
passions, they shall be made accountable to Thee for, the
public irregularities, the depravity of the manners, and the
corruptions ofthe Age ! — If there be any thing really flat
tering or enviable in Rank, it is not those empty distinctions
attached to it by custom and ignorance ; it is the privilege
and the honour of becoming the chief Instruments employed
by Heaven for the accomplishment of his most benevolent
and merciful designs on earth."

their place, and use. 4Gl
tual exertions, it presupposes spiritual Life.
For, the dead cannot move. So that, in
order to " Avalk, so as to please God — to
Avalk humbly with him — to Avalk by Faith
— and, to walk Avorthy of the Vocation,
whereAvith we are called," it is previously
requisite, that we should be " quickened,"
be made spiritually alive, or have felt
" the poAver" of the Resurrection of Christ
upon our hearts. You see this.
To walk — both in a natural, and in a
spiritual sense — implies a certain measure
of strength, and activity. For, though we
may be alive, we may be so Aveak, and
helpless, as to be quite incapacitated for
Avalking. If then Ave Avould Avalk in " good
works," Ave must acquire that vigour,
which is adequate to such an undertaking ;
we must seek it, Avhere alone it is to be
had ; and Ave must make use of the
Means, instituted by " the Head OArer all
things to his Church," for that \rery, pur
pose. For all the needful information on

462 Good Works ;
ea,ch of those particulars, we have only to
search the- inspired Records. Eph. iv.
7-  16. . . . iii. 14  21 *.
Walking, it should be noticed, is a pro
gressive motion ; in Avhich Ave gain ground,
advance* go forward : and the figure is
introduced here, and adapted to spiritual
concerns, to remind us, that, having once
set out in heavenly pursuits, so far must
we be from standing still, or retreating,
that, we must be continually increasing in
t-
* Perfectly according with this idea* numberless are
the Promises of divine Grace and Strength to be found in
the inspired Writings : and, to urge mankind to the attain
ment of christian Virtues, or to the performance of chris
tian Duties — which is continually done — without affording
them this encouragement, is a cruelty by no means less
than that of the Egyptian taskmasters— in requiring the
Israelites to make brick without straw. The divine
Promises were originally given, and ought always to be
administered, for the consolation of those, who are sin
cerely engaged in the christian Warfare. Neither is
there any Power, adequate to' this arduous undertaking,
and to final victory, but that which is almighty. Eph. vi.
io  1 8. In vain do we expect any christian magna
nimity, or heroism, from those, who are not fighting
under this Banner. Is. xl. 26  ^r.

their place, and use. 463
all pious attainments — " forgetting the
things-,1 which are behind," and, in the
energetic style of the Apostle, " reaching
fofth Unto the things, that are before,
and pressing tOAvards the mark, for
the prize Of the high calling of God in
Christ Jesus/' Is not this the true
idea of christian Perfection ? Philip, iii.
14  21*.
* And is not this what we must all aim at ? For, is
there any midway in true Religion ? Is it not the duty of.
every intelligent Being, of every moral Agent,' to adhere to
Truth, and perseveringly to follow Virtue ? " We bring
into the world with us, and we are incessantly surrounded
with great obstacles to both : our labour is, to rise supe
rior to them — or be covered with shame and infamy.
Without this, we betray our trust ; we do not answer the
end of our creation; we are guilty, and we shall be pu
nished for not endeavouring to obtain that end. Neither
is there any point fixed in this endeavour — in which it is
allowable to stop. We must be making continual pro
gress." The Man," who is satisfied with the degree of
Religion, he already possesses, may be assured, that he does
not even understand the nature of Religion. For, what
are the highest degrees attainable in this life ? Those, who
are the deepest read in the Science" of Salvation, will be the
first to own, that, they are nothing, i Cor. xiii. 12.
Tw ytff xStvetav tw epaim /aetpelv e/jtaQov. " For, I have
karnt what a mere nothing I am."

464 Good Works ;
With this idea indeed, there is another?
inseparably connected, Avhich may as well,
be specified — that of, persevering. For,
the practical Goodness, which forms the
Character, Ave are now faintly sketching,-
is not a Goodness of accident, but, of ha
bit : it is not that uncertain and frivolous
thing, Avhich is governed by caprice: it is,
as to the grand outline, " stedfast, and.
immoveable;" enduring to the end, and
faithful unto death : and, though it may
not always burn, or shine, Avith equal
splendour, it is the absolute Determina
tion of Him, " with whom is no variable
ness," that it shall never fail. The Light
of divine Grace may be partially obscured,
by the storms and tempests of afflictive
trial — but, nothing shall ever be able to
extinguish it. Let us consult what Avas
Avritten aforetime to this effect, for our
learning, and comfort, for our patience,
and hope, in the folloAving passages of the
Covenant of Grace, Life, and Peace.
Matt. xi. 28  30. John vi. 37-  40. . . .
x. L'7  30. Rom. viii. 31  39. . . •

ikeir place, and use. 465
i Con i. 8, -9* . . Phil. i. 6. . . Ps. xxxvii.
23, 24. Is. xxvi. 3* 4. . . xiii. 16 
•2 Cor. xii. 8  10; ... 1 Pet.i. i, 5. . . .
Jude 24J 25*.
* I can see no possibility of Happiness myself, for
those, who are above all things solicitous of the divine
pardon, and favour— nor any prospect of their Security
in a course of Virtue and Goodness — but what they de
rive from these Authorities. To me it seems, that, what
the Scriptures mean by Self-knowledge will necessitate a
man to take refuge in them, and in many others to the
same effect, for all his Peace, arid Safety. Many learned
men, I am conscious, are of a totally different opinion;
and they would direct us to our own Free-will, and in
herent Sufficiency: otherwise, what merit, say they, would
there be in our Goodness, and Virtue ? In the first place,
christian Humility and divine Grace abhor the doctrine of
Merit : and in the next place, it is Solomon^ I think, who
tells us, that, " He, who trusteth in his own Heart, is a
Fool:" and he, who depends on his moral Powers, is not
much wiser. Let the Learned have all due respect : but,
I have quoted; in my defence^ David, Isaiah, Matthew,
John, Paul, and Jude ; and they are, to say the least,
their Equals. As an Appendix to these inspired Autho
rities, it were easy to subjoin unquestionably the brightest
ornaments of the christian Church, since the ever memo-.
fable period of the Reformation. But, if the holy Scrip
tures be not competent to decide in this case, no human
dignity or erudition can add any thing to their weight.
Rom. iii. i — —4.
H H

466 Good Works;
It may safely be inserted then, as
among the irrepealable Ordinances of
Heaven, that those, who are " created
in Christ Jesus unto good Works, should
walk in them/' And why so * ? For a
variety of reasons — and all of them be
coming the Dignity, the Wisdom, the
Benevolence, of that Being, who hath
thus decreed.
That the Grace of God, considered as
a divine Influence, operating effectually
upon the human Mind, and Heart, aa
a Principle of life, and action, is an in
ward, secret, and mysterious thing, will
not be denied. Neither is it at all ab
surd, enthusiastic, Or even unphilosophi-
cal, to argue, that the Spirit of Grace
can and does act after this manner upon
* This question is started— because^ when we assert
the Salvation of man to' be wholly of Grace, ignorance,
ihconsideracy, and prejudice would immediately infer the
Non-necessity of good works — asif there were no place to
be found for them. Let us see.

their place, and use. 467
u- the Spirit of a Man, which is in him."
For, why should it not be as natural for
Spirit to act Upon spirit, as Matter upon
matter * ?

* The very ingenious Author of <l the Religion of Na
ture delineated" has allowed, that, some thoughts, designs,-
and operations of Mind may not only proceed from corpo
real causes — or may be occasioned by something Said Of
done by other men — but^ that they may be occasioned by
ihe suggestion and impulse, or other silent communications of
some spiritual Being ; perhaps the Deity himself. For, that
such imperceptible influences, and still whispers may bej
none of us all can positively deny : that is, we cannot cer
tainly krtpw, that there are no such things. On the con
trary, I believe there are but few of them, vvho have made
observationsj but must; when they reflect on life past, and
its various events, find many instances, in which their usual
judgmentand sense of things have been over-ruled, they
know not by what, nor how, nor why; that they have
actually done things, which they afterwards wonder how
they came to do ; and that these actions haVe had conse
quences very remarkable in their history.
" It is not impossible, continues, the same Writer,
that many things, suitable to several cases, may be
.brought to pass by means of secret and sudden Influences
on our minds. The Heathens were of this opinion:
otherwise,, Homer would have had" no opportunity of
introducing their^eities; as he doth. " Homer, says
Plufarchj does not make God to destroy the Will of
H H 2

468 Good Works ;
To ask — "but how are Ave to distin
guish, in those inward, secret, and mys
terious Operations, between the illusions
of an uncorrected Fancy, the reveries of
Mysticism, and the vagaries of a Fana
tic," is a very fair enquiry — and ought to
be seriously regarded. The Answer is,
" by their Fruits ye shall know them."
For, while the former never fail to inspire
the soul Avith penitential humility, and
self-abasement, before God ; Avith a lively

man, a»a. xtvsvTa tw itpoat^ea-tv , but only to move him to
will — by exciting the powers and faculties of the Soul,
by some secret principles, or by diverting and stopping
them." Such language may be permitted those, who are Ad
vocates for the Religion of Reason, and Philosophy : but
in us, who contend for that of Revelation, it will be
deemed fanatical, and enthusiastic ! No wonder that St.
Paul thought it " a small matter, to be judged of Man's
judgment :" that mass of unprincipled contradiction, and
absurdity. For, whether we are determined by Reason,
or by Revelation, what is the nature of all Prayer, but
the application of the heart to God for his "divine Influ
ence, and Agency ? But, the persons, who reject the
latter, make but little use, it is to be feared, of the
former-

their place, and use. 469
faith in the Person, mediatorial Charac
ter, and Offices, of the Redeemer ; and
with that adoring love, '; which is shed
abroad upon the heart by the holy Ghost;"
they excite, at the same time, to those
Works of faith, and to those Labours of
love, Avhich are said to " accompany Sal
vation*." Far be it from us, however, to build
again the things, Ave have been attempt-
* It is a circumstance, which reflects but little honour
On our common nature, that there should be so many
among u?, who, through an excessive and contemptible
fear of being thought either superstitious, or enthusiastic,
will.not even appear to be, religious, and devout. We
have also read, in ancient records, that, Evjoj (pevyovTi; rtiv
AEto-tiat//.ovtav tf/.^tima'tv st; A§Eonila TpaxEtav xat avrtruTtov,
v7CEp<7tEin<ravTE; ev pea-a xEi/A.svriv T»v TLuaefiEtav : " Some, in order
to avoid Superstition, have fallen into the wildest and most
obstinate Atheism — and trampled upon that Piety, which
lies between either extreme." — Plut. So that, our mo
dern Philosophists must not presume that they are distin
guishing themselves by any Novelty of Character — any
more than our modern Sceptics. They are only despicable
Imitators of more pitiable Predecessors : who were not
favoured with the Light, which these are so profligate as
tp reject. They chuse rather to " glory in thsir Sh^rne,
than to bow to that celebrated maxim, Tvpvaatcv vn; 4-WJ
M szvfyoiTTivn %opta, TeXc; ie n •&£<«.
u u 3

470 Good Works ;
ing to destroy. To avoid so dahgerowg
an Error: — and, that Ave may in no re*
speet be thought * to frustrate the Grace
of God," we repeat — that no religious
performances, though estimable and re*
commendatory in every other vietir, are
the grounds of our Acceptance info the
divine Favour, or of our final admission;
to the divine Glory. We look to no Conn
ditions of Salvation, but what Avere under
taken, executed, and perfected, by that
Avonderful Object, who, both God and
Man in one Christ, became the voluntary
Substitute, Surety, Sacrifice, and Saviour
" tp the uttermost, for all who Come uhtq
God by Him."
Ignorance, and Impiety, it has been
noticed, may infer from hence, that there
is neither necessity, nor occasion, for any
" good Works ;" that they are wholly- sut
perfluOus: but, pure Religion, undefiled
Christianity, or, " the Truth as it is in
Jesus," Avill teach us another lesson. For,
tjipugh it will tell us to anchor all our hope,

their place, and use. 471
and peace, and happiness, on this eternal
Rock, it will remind us, that all " good
Works" are to be cultivated, as so many
Proofs, that we are indeed partakers of the
Grace of God; that we are the living
Members of the mystical body of Christ ;
and, that Ave do certainly belong to that
" Church, that general Assembly, Avhose.
Names are Avritten in heaven :" and, Avere
there no other use -of them, Avould not
this alone be sufficient to provoke us to
abound therein ?
But, fhese " good Works" — though in
no degree meritorious of eternal Life *—
* A mere Critic, a man of classical Refinement, or a
secret Adversary to the doctrine of Qrzx:e, may be dis
gusted with this perpetual repetition of the same thing.
But, it is designed. There is a serious cause, not to say,
necessity, for it. We are " earnestly to contend for The
Faith," emphatically, and specifically. " We can do no
thing against the Truth, but for the Truth :" and, the .
Truth is only so far worth attending to, as it is con
sistent with itself. God is not the Author of any species
of Confusion, intellectual, or moral. And the Advocates
for the innocence of any Error, or Inconsistency, whether
>$ respect Grace, Faith, or Works, are perhaps the most
H II 4

472 Good Works ;
are to be very highly esteemed as tke
moral Beauty of -the. Soul. It Avas the
spotless Purity of the Son of God, Avhich
rendered him " the Brightness of his Fa
ther's glory, and the express Image of his
Person. He Avas holy, harmless, undefiled,
and separate from sinners ; full of Grace,
and fall of Truth ;" and, shamefully as
these Excellencies are undervalued in
human estimation, in the sight of God they
are pf great price. They cannot indeed

dangerous and fatal Enemies, with which Christianity has
to combat ;' because the most specious, and subtle.
" All falshood," says a Writer of great calmness,
erudition, and judgment, " is opposite to Truth. Error is
that falshood, which, availing itself of the weakness -of
the Understanding, the depravity of the Will, or the un
due influence of the Imagination" — to which he should
have added, the prejudices of the Mind, and the pride of
the Heart — <f assumes the colour of Truth, by which
Reason is deceived. Truth is the health — Error, the dis
order, of the Soul : the one leading to honour and hap
piness ; the other, to disgrace and misery. It becomes.
us therefore to level bold and efficient strokes at the Root of
the tree of Error, and not to be eternally employed in
beating among the branches ; where, if one be cqt p£
two may spring up in its place."

their place, and use. 47s
entitle us to the Inheritance of the saints ;
but, they are the lovely ornaments of the
christian Character. Tit. ii. l  10.
Had not a Revelation, which professes it
self to be " The Wisdom of God," tended,
in its nature, and doctrine, to assimilate
intelligent' Beings to their great Original,
Avho' could accredit it ? And, can any of
us be so uninformed in matters of supreme
moment, as not to knoAv, that Holiness is
the Beauty, as well as the Essence, of the
Godhead ? Is he not represented to us, as
" glorious in Holiness ?" Hath he not
taken to himself the very Name of Holiness ?
And, is not this Perfection the never-.
ceasing theme of Adoration to the seraphic
Host? Search the Scriptures— and, judge
for yourselves,. Is, vi,
In proportion then as we abound in all
the fruits of Righteousness, and true Ho-
Ijness, we resemble the very Fountain of
light, life, and spiritual Beauty * ; we are
* Were a man of Taste and Talent, equal to the under
taking, to employ his Genius in an elaborate, and highly

474 Good Works ;
the objects of his approval, and delight i
and, though at the best " altogether Va-

finished Disquisition, concerning the various kinds of
Beauty — simple, artificial, ornamental, and the like-r—
whether in building, horticulture, or figure, we should
hear of his fame in all the public Journals. But, what if
we aver, that there is a certain species of Beauty, which
in point of superiority and excellence, leaves every thing
of this sort at an immeasurable distance ? Plato seemed to
have acquired some idea of it ; from what quarter, we shall
not conjecture. His first Cause was, " The supreme Beauty?'
and, certainly, the sacred Oracles have presented him to
our contemplation, as such.
But, in the study of Beauty, the human Mind should
ascend according to the following Scale. 1. Beauties of
Art, and inanimate Nature. 2. Beauties, of living Figure.
3. Beauties', of Intellect, 4. Beauties, of moral Conduit.
5. Beauties, of Religion and Virtue, Devotion and Grace.
—It is on the last of these, that thegreat Original of all
beauty has put an honour, which is as eternal, as his own
duration. Such is " thebeauty of Holiness;" the beauty
of the Soul. All other beauty is variable, transient, and
finite : this alone is undecaying, and immortal : for, it is
the faint reflexion of the divine beauty, and glory, delineated
on the human Soul.
The original righteousness, or perfect moral beauty, in
which our nature was at first created, consisted in this
very thing — if we admit the testimony of Scripture;
which informs, us, that, «' God created man in his own
Image." Could this be corporeal ? Impossible, " For}

their place, and use, 475
nity" in ourselves, if this " Beauty of the
Lord our God be upon us," Ave are, in so
far, the reflexion of his own Image ! To
be ambitious of such a Similitude would
do honour to the noblest Mind, and the
most exalted Genius *.

God is a Spirit." In what then did it consist ? Ckarly,
in the perfection of his knowledge, his love, and his obe
dience to the Will of God. This was what constituted
his Wisdom, his Righteousness, and his true Holiness :
in which there was neither defect, nor deviation ; not
the smallest propensity to that which is evil — whether in
omission or in commission ; but the most delightful con
formity to the divine Law, in every thought, in every
word, in every deed. How it was possible for moral evil
to find any admission into his mind and heart, under these
circumstances, in the first instance, is an enquiry, which
has been investigated by human Reason and Philosophy,
for many centuries, to very little purpose. After all that
has been said, unless we are satisfied with the scriptural
account, we may start afresh with the old question,
PoSev rp xaxov ;
* What constitutional Infirmities, or incidental Evils,
may or may not attach to those, who are thus trans
formed into the divine Image — either from temptation
without, or from corruption within — let those determine,
who affect to be of the privy Council of Heaven. I
move not in that Sphere ; ner am I private Secretary to
that Cabinet. I meddle not in, such matters ; they are

476 Good Works ;
There is yet another cause to be as-
signed, why the most diligent and zeal-

too high for me. Suffice it for us, if we conscientiously
and faithfully adhere to " the Law, and to tfte Testi
mony :" and, " as many as walk according to this Rule,
peace be on them, and mercy, and on the Israel of God ! "
Some consolatory Relief however may be derived, in situa
tions of despondency and sorrow of heart, from Rom. vii.
and from the occasional Frailties of the greatest Characters
handed down to us in holy Writ. I Cor. x, ii-  13.
There are Worthies celebrated in Hebr. xi. which, had I
been left to the operations of my own Reason, I could
never have supposed to have been the Saints of the most
High — " Nevertheless, what saith the Scripture ?" The
Judgment of human Reason, and the Decisions of divine
Revelation, are, in most cases, extremely the reverse :
and, shall it be a question, which ought to stand ?
I Pet. i. 24, 25.
I have a Work before me, which has been fubmitted to
public notice as containing the undisguised effusions of a
Clergyman of great pious celebrity : in which, it was
scarcely possible not to remark the upright, honest inge-
nuousness of the subsequent personal records.
*' I have been deceived all my life by sayings of Philo
sophers, scraps of Verses, and most of all by the Pride of
my own heart, into an opinion of Self-power-*-wh\ch the
Scripture plainly tells me, and I find by repeated fruitless
efforts, / have not. I fly from myself to God ; I appeal
from myself to Christ. I cannot work Repentance in
myself — I cannot purify my own Heart — I cannot change

their place, and use. 477
ous observance of " good Works'* is one
of the divine Constitutions. It is enjoined,

my Nature. What fhall I do, to live one day without
sin !
" I am horribly proud, without ground or pretence,
and with great cause for humiliation. I know this, and
still I am horribly proud. Oh ! if the world knew, or I
myself knew what God knows of me, how should I then
appear ?
" I am perpetually looking out for some Fitness in my*
self — Some procuring cause of God's acceptance of me :
and yet I believe this 'is pure opposition to the Gospel-
scheme, and the very Infidelity, against which St. Paul, in
particular, levels all his reasonings ; the more dangerous,
as the more specious — and, at all, times, the Religion of
the more sober and rational part of mankind.
" Two things I know with infallible certainty — that I
cannot help myself, and that I am unhelped. I have
wishes — form resolutions — make efforts — say prayers-
mention particular sins ; but do 'not find, that 1 am a jot
the better !
" Strange — that I should be conscious of such a nature,
and yet be unhumbled ! but then, at the worst, there is a
capability of Goodness : and, therefore, so long as I have
breath, I will present my case before the God of my life."
What would the pride of Reason and Philosophy teach
us' to think of such Confessions ? And yet, those, who are
the most devoted to sacred Studies, and are the deepest
read in the Science of human Nature, assure us, that all
this is the language of true Self-knowledge.

478 Good Works ;
because nothing is so beneficial to fh&
Order, the Peace, the Happiness, of Indi
viduals — Communities — and Empires. Alt
the voluminous Institutes of Policy, which
have been compiled by the most pro
found Learning, and Experience, are not
to be named with the tAio great Com
mandments of the Law :" Avere they only
respected according to their sanction, and
utility, they would absolutely render all
o ther Legislation needless . Our departure
from them has occasioned the multiplied
Statutes of almost every political State,
and which are now become one of the'
sorest miseries, under which the human
Kind are suffering.
For this universal and complicated evil,
the most efficacious, if not the sole re
medy would be, a practical adherence to
the Religion of Christ : and, were Ave
called upon to engage in so arduous and
extensive an employment, Ave foresee no'
insuperable difficulty, in making it ap
pear, that genuine, unadulterated Chris-
1

their place, ami use. 479
tianity is not only a sublime Scheme of
Redemption — a supernatural Change of
mind, and heart — the real Dignity of our
Nature — and the Conversion of the Soul,
from the vanities of time, and sense, to its
chief Good — but, that it is the only Source
of true Happiness, to Man ; to Societies ;
to Kingdoms*.
If therefore they be decisive Proofs of
our actual participation of the divine
• Upon these Principles — which to my understanding
are alike manly, benevolent, and rational — I am not
ashamed of being pronounced a Bigot to Christianity ; if
that term mean nothing more than a declarative Ayowal
of my fervid attachment to this'divine System, and an un
yielding, invincible aversion to all that Infidelity, which
opposes it, and that Philosophism, which would subvert
it. I abhor the sceptical Candour, which may be ranked
among the moral Evils of the day. It is fraught with
mischief; a gilded Poison. It may dazzle the undis-
tinguishing eye; but, take heed, that it does not destroy
the sight. The very Sources of sacred Truth are corrupted
by the modern ideas of Charity, and Candour. I may have
said as much before : but, never mind the snarling, currish
Critic: in matters of high importance, a little Repetition,
so far from being inelegant, or superfluous, may be a real
excellence.

480 Gr^p? Works ;
Grace: if they be the Ornaments, and
Beauties, of the christian Character ; and,
if they be profitable to all men, i'n every
class and condition of life — are Ave not in
vited, by every motive of Self-love, of Piety*
and of Benevolence, " to be careful to
maintain good Works?" and, is not he, the
most to be approved, and envied, avIio is
the most " enriched with all the fruits of
Righteousness, Avhich are by Jesus Christ,-
to the praise and glory of God*?"
2 Cot. ix. 8.
* As we cannot enlarge upon so many particulars, the
Reader will condescend to accept a rough sketch of the
Orbit of good Works, in which every real Christian is
supposed to revolve. These good Works. then necessarily
include public Worship ; or the pious, strict, and regular
observation of the Lord's day : all the domestic, and
relative Duties — especially those, which belong to family
Religion :' together with private Meditation, and Prayer :
prayer — not merely as it is the elevation of the voice, the
hands, or the eyes, to Heaven— but, as it is The Ascent of
the Soul to God, through the mediation of Jesus Uhrist,
under the gracious Agency of the holy Ghost : for which'
reason, it is called " the grace of supplication, and the
spirit of prayer :" without which, there can be no real
approach to God.

their plti.ce, and use. 481
" Go, Christian, then, and with the treasures blest
« Of Grace, and Faith, Resembling Pattern, shew
** How Jesus liv'd — thy lov'd and loving Lord.
« Go, copy his humility7, his Zeal
" To glorify his Father, his contempt
«' Of vain, base earth ; Disciple of his Cross,
" His temp' ranee copy, resignation, truth,
" His meekness, pity, large benevolence ;
" His godlike fortitude, firm constancy,
" His love of holy privacy, and prayer.
" Go, happy Fav'rite, feed his pining Poor,
« Silent in patient want — the friendless poor —
** Neglected by a selfish, wicked world.
" Thy Saviour-Judge thy love-remember'd work
«• With echo'd Euge shall applaud and crown."
Matt. xxv. 34  40 *.
Those then are the works of Piety, which cannot fail
of being accompanied with the moral exercises of Ten
derness, Mercy, Compassion, and all the secondary Vir-
tua — if we are indeed " created in Christ Jesus." Nor
can any man be ignorant of them, who will study only the
i2th chapter of the epistle to the Romans : which, for
pith and comprehension of matter, cannot be exceeded.
* So that, though we think ourselves bound to adhere
to the purity of sacred Truth, in rejecting the anti-chris-
tian error, which asserts the merit or conditional worthi
ness of good Works — for, in that case, they cease to be
good — we argue, with equal firmness, their necessity, in
evidencing the christian State ; in forming the christian
Character ; and in distinguishing the christian Walk,
It

482 Good Works, &;c.
from theirs, who walk in pride and vanity, in avarice and
licentiousness, according to the course of this world, and
in opposition to the revealed Will and Word of God.
Necessaria sunt, turn ex Dei mandato — turn ex Rei ip-
sius naturi — et ex hominis fidelis conditione. Consulan-
tur praecipue Joh. xiii. 34. Rom. vi. 11, 12. . . . xii.
1, 2. . . . 1 Pet. i. 15, 16. Quod ex statu hominis fidelis
clarius potest demoristrari, sive attendamus ad fcedus
Gratise ; ad Evangelii doctrinam, quam profitetur ; ad
statum Gratia;, in quo collocatur ; vel, ad Beneficia quse
inde pendent : quse omnia bonorum operum necessitatem
post se trahunt.
Tria sunt equidem, quorum quaerendorum prae casteris
necessitas nobis incumbit — Dei scilicet gloria, Proximi
exemplum, et propria asdificatio in Fide nostra sanctissima :
unde vocantur sigilla Gratiae — primitiae Glorias futurae —
Spei seminaria — Charitatis incentiva — Via regni, sed non
' Causa, vel Conditio, regnandi.
Qui bene distinguit, bene docet.

ASSERTION 8.
All the divine Favours and Influence,
displayed in the objects of grace
and Salvation, are communicated
IN AND THROUGH ClIRIST JeSUS.

'OTlaTnp. ayaica tov viov, xat •navra ititmev sv-nj xE1fi carm.
Kai icavra uttetoIsv vxo th; icoia; auTis'. Hat avTov eSwke
xttyaWw vwEg navTa rn extttoo-ta.
E15 oixovo/juav ts TrTwptiipaTo; tuv xatpav, avaKe<pa},aiwa<r§cu toi
navTa ev tui Xptrco, t« te ev toi; upavot; uat t« titt th; yri;.
" Thou art the Source and Centre of all minds,
" Their only point of Rest, eternal Word !
" From Thee departing, they are lost — and rove
" At random — without Honour, Hope, and Peace.
" From Thee is. all that sooths the life of Man,
" His high Endeavour, and his glad Success ;
" His Strength to suffer, and his Will to serve.
" ButO, thou bounteous Giver of all good,
" Thou art of all thy gifts Thyself the crown !
" Give what thou canst, without Thee we are poor,
" And with Thee, rich— take what thou wiltaway."
7a navTa uat iv ntatri Xfiroj.
Were I an Infidel myself— or, what
we generally understand by a Deist, a
Free-thinker, a modern Philosophist — and
most unhappily disposed to attack the
I 12

484 The Messiah,
christian Faith in every direction, I should
feel myself particularly justified in exhi
biting the infamy of those, who, while
they profess to be its Advocates, are in
dustriously cautious not to use the lan
guage of Inspiration : who deem it inge
nuity, taste, elegance, originality, to adopt
any other Style, and Expression, than that
in which the Prophets and Evangelists
were instructed to convey to us the Wis
dom of the most High ! They are even
vain and proud of imitating the manner of
Plato, Aristotle, Xenophon, Tully, Sallust,
or Seneca, rather than that of the ancient
Seers, and Apostles * !
* What can be more painful to men of the best
Reason, and Intellect, than to observe the profane fami
liarity and licence, with which the Style of the divine Ora
cles has been protested ! Thus, some have censured it as
obscure— others, as immethodical — others, as inelegant —
others, as incoherent— others, as insipid, low, and vul
gar ! utterly disregarding all the various and unequalled
Beauties of every description, with which the most ex
alted Talents, Learning, Criticism, and Piety, have re-
peatedjy proved they even abound. So that nothing can
possibly exceed them, for their diversity of excellence, in
this respect.

the Substance of Christianity. 485
" Are these the Men," I should ex
claim, were I inimical to the christian
Code, " who aspire to the secular emolu
ments of their Religion ? Are these the
Characters, that affect to glory in the
Redeemer's Cross ? Are these they, who
would persuade us to believe, that " holy
men of God spake as they were moved
by the holy Ghost," and that their Creed
descended through them from the eternal
Fountain of Sapience, and Truth ? Why

But, was this Revelation afforded us for the purpose
of instructing mankind in the sublime, the beautiful, the
sententious, the copious, the neat, the brilliant, the har
monious, the classical, in Language, and Composition ?
Ridiculous ! contemptible ! The sacred Scriptures are
indeed enriched with the most inimitable specimens of
the simple, the grand, the pathetic, in Style : but, these
are only incidental and occasional circumstances — far
beneath their great Design; which is of an infinitely
higher order. Their objects are immortal; Truth, Piety,
and Bliss. And yet, the very Words, in which they ad
dress us, ought to be venerated. It is a part of Religion,
to respect their Manner : but, their Matter, is Religion
itself. So, such men, as Boyle, and Pascal, would say:
and, in this Age, where may we look, in any expectation
of finding their Equals ?
I I 3

486 The- Messiah,
then so shy of breathing their Spirit?
why blush to adopt their heavenly Strains?
-Do they indeed mean, Avhat they profess —
and credit, what they aver ?"
One 'of the most effectual methods of
preserving the purity of genuine Chris
tianity, is, to preserve its Language ; and,
the more so, as its language is, in some
particulars, almost as discriminative, as
its Doctrines : and, perhaps, for that very
reason *. The peculiarity of its Tenets
may have occasioned a peculiarity of
Phrase, Avhich, I humbly presume, should
* The late surprising Revolution in a neighbouring
Kingdom occasioned a perfectly novel Series, if I may so
term it, in Phraseology.' The Mind and Genius of those,
who have faithfully recorded its Rise, Progress, and
Issue, seem to labour for expression, to convey some ade
quate idea of its operations ; and, in some instances, have
coined new words for that purpose. I argue therefore
from Analogy, when I contend, that the peculiar Doc
trines of a divine Revelation may be supposed to demand
a Language peculiar to themselves ; as much as the re
spective Systems, which form the complete Circle of
Science, may require a Language exclusively adapted to
each.

the Substance* of Christianity. 487
be retained with a kind of moral delicacy :
and, I beg leave to offer this, as a suffi
cient apology for the singular mode, in
Avhich I might otherwise be thought to
have denoted the present Assertion:
which is designed to affirm, that Jesus
Christ is the great central Point of all
the Determinations of God, respecting his
spiritual Workmanship. SECTION XIV.
How is it then, that these Determinations,
whether they respect Energy, or Blessedness,
are effected " in Christ Jesus V
For the sake of giving some little va
riety to so extensive a discussion, we will
proceed, in this branch of our Scheme,
somewhat catechetically. It may serve
to afford a kind of amusing relief to
the Reader, without depriving us of
any opportunity of being both precise,
and perspicuous ; which has been our
chief Aim. Declamation might have
been more entertaining : but, we wish to
II 4

488 The Messiah,
enlighten — not, to dazzle: and, if Ave can
not be so happy, as to provide some va
luable Lessons of Instruction, our solitary
Talent might as well have been " hid in
the earth." Too insignificant indeed for
fame, or celebrity, like many a lowly Sim
ple on the desert Heath, it may not be al
together destitute of some sanative quali
ties. Nor do we affect so extreme a mo
desty, as not to indulge that pleasing
hope. Let the tall Cedar lift its towering
head: Avhile we, scarce seen, or noticed,
with the retiring Violet, emit our grateful
fragrance. We have no ambition to en
gage time, or to raise expectation, if we
cannot give some good account to both.
In searching the inspired Writings, \
am confident, Ave have manifold Avarrant
for stating, that, the Avhole of their con
tents are so many rays of divine Light
converging, and uniting, in one grand Fo
cus;' which is, Jesus Christ. This is my
Position. Here follows the Analysis ; es-

the Substance t>f Christianity. 486
pecially, as it respects the Objects of
Grace, and Salvation.
We have seen already, that, whatever
may have been the nature, the number, or
the aggravations, of their Offences against
the supreme Governour of the Universe,
they are all forgiven, and utterly oblite
rated. But Avhy ? For the sake of the.
Sacrifice, and Atonement of Jesus Christ — ¦
" the Lamb of God, who himself bore
their Sins in his OAvn Body on the Tree ;
by whose Stripes they are healed. For,
him hath God set forth to be a Propitia
tion for sin, through Faith in his blood*/5
* " That Christ suffered and died as an Atonement for
the sins of mankind," says a lively and elegant Writer, {t is
a doctrine so constantly, and so strongly enforced through
every part of the New Testament — that, whoever will
seriously peruse those writings, and deny that it is there,
may with as much reason, and truth, after reading the
works oi Thucydides and Livy, assert, that in them no
mention is made of any facts relative to the histories of
Greece and Rome." — This is saying quite enough. To
write elaborate Treatises in defence of a doctrine so per
fectly obvious and clear, is something worse than an idle
waste of time, and erudition : it is calculated to render
that, suspicious and questionable, which nothing but wil-

490 The Messiah,
We have seen too, that they are justified
in the sight of Heaven, from every charge,
which can possibly be brought against
them from any quarter. So that, they
may boldly defy their Enemies, and Ac
cusers, to arraign them at the Bar of God.
But, hoAv ? and by whom, are they justi
fied ? The very same Person, " who was
delivered for their Offences, Avas raised
again for their Justification : and, by Him,
all that believe, are justified from all

ful blindness could possibly doubt : as if I were to pen a
critical and learned Disquisition, to prove the existence of
the solar Orb ; which every Peasant may. see, who will
only make use of his eyes.
" It is remarkable, that notwithstanding all the irra
tional absurdities, with which this doctrine has been im
piously charged, there is one circumstance much in its.
favour : which is, that it has been universally adopted in
all ages, as far as history can carry us back in our enqui
ries to the earliest times ; in which we find all nations,
civilized and barbarous, however differing in ell other
opinions, agreeing alone in the expediency of appeasing
their offended Deities by sacrifices— that is, by the vica
rious sufferings of men and animals. This idea could
never have originated from Reason or Instinct; nor in
deed from any thing but a supernatural Revelation."

the Substance of Christianity. 491
things :" because, " the Righteousness of
our God and Saviour is unto all and upon
all them, that believe : for, by the deeds
of the Law shall no flesh living be justi
fied :" Avhereas, " Christ is the End ofthe
Law for Righteousness, or Justification,
to every one, that believeth : that God
may be just, and the Justifier of him, that
believeth in Jesus." Rom. iii. 26.
As, in the history of the glorious Refor
mation of the sixteenth Century, this Ar
ticle was considered, not merely as the
great Line of distinction between Protes
tantism, and Popery, but, as the very
Hinge upon which Christianity was
thought to turn, I shall urge no other
excuse for inserting the substance of it,
in a few comprehensive Propositions, in
this place *. If they are not as obvious,
* Among the several articles, which form the cele
brated Protest, from whence the name of Protestant is
derived, the following should be particularly noticed —
that, " No doctrine was so certain as The Word of God,
and nothing should be taught besides it: that, obscure

494 The Messiah,
and as fundamental/ in the christian Re
ligion, as the belief of the existence of
God, I confess myself incompetent to de
cide, whether two and tAvo make four.
Proposition 1.
Justification is altogether a gracious
and judicial Act of God — whereby he,
pronounces a guilty criminal perfectly

passages of Scripture could "not be better explained than
by other plain places of the same Scripture : and that,
the Writings of the Old and New Testament should be
taught with the greatest plainness and purity. This is
the only sure and infallible Way."— Such was the Spirit
and Character of Protestantism in the year 1531. Since
that period, has it not turned Proteism ? Has it not as
sumed as many different forms, and appearances, as Scep
ticism, Philosophy, Duplicity, Craft, and Candour, could
possibly give it ? I congratulate the ignorance of the
man, who knoweth not all the hideous metamorphoses, to
which they have prostituted the sacred name of Chris
tianity, during the eighteenth Century. Let us feast eur
eyes with its undistorted and native Image, in the pure Re
velation of heaven. Nothing is intreated of the Reader
here, but that he will survey it fairly, in all its parts, and
in ks connection ; as the beautiful effect results very ma
terially from the tout ensemble.

the Substance of Christianity. 49S
righteous, in, and for the sake of, Christ
Jesus. — " Where is boasting then ? It is
excluded." How so? Because, " the grace
of Justification is given to sinners Avithout
any regard to, or consideration of, any
qualifying meetness, Avork, or condition,
to be found in them, either before they
are justified— or, when they are justified —
or, after they are justified*.
Proposition 2.
The first moving Cause of justification
is divine Grace -j-.
Proposition 3.
The material or mediatorial Cause of
Justification, is, the imputed Righteous
ness of Christ; considered as the Repre
sentative, Surety, and Substitute of those,
• Proofs. Is. liii  xiv. 25. .... Acts, xiii. 38,
39  Rom. iii. 24. . . . viii. 29, 30. . . . 1 Cor. vi.
11. . . . Rom. viii. 33  .
f Proofs. Rom. iii. 24. . . . iv. 4, 16. ... v. 2, 21. .. .
ii. 6  Gal. v. 4  Eph. i. 6, 7  ii. 5, 7 
1 Tim. i. 9  Tit. iii. 7. . . . 1 Pet. v. 10.

494 The Messiah,
who are justified in and through Him. —
With the objections, that are started) to
this Principle, we have no manner of con
cern : the simple enquiry for us is, whe
ther this be a Doctrine of pure Revelation.
If it be, all human opinions and authori
ties, which oppugn it, are despicable ; and,
instead of being treated with Candour,
should be rejected with pious Contempt*.
Proposition 4.
The instrumental or recipient Cause, by
which we become personally, or actually
interested in this Righteousness of Christ,
for our complete justification, is, Faith -j-. —
* Proofs. Ps. lxxxix. 15, 16  Is. xiv. 24 
liv. 17  lxi. 10  Jer. xxiii. 6  Dan. ix.
24  Rom. i. 16, 17  iii. 21, 22  v. 17,
18  ix. 30, 31, 32, 33  x. 3  13 
1 Cor. i. 30, 31  2 Cor. v. 18  21  Rom.
iv. — After such plain and decisive authorities, for the doc
trine of imputed Righteousness, should we pity, or should
we despise, the Subtilty, the Sophistry, the Blasphemy,
that dares to oppose it ?
t Proofs. Rom. iii. 19  31  ix. 30 
x. 6. . . . Gal. iii  Eph. ii. 8  iii. 12, 17. ... •
3

the Substance of Christianity. 495
Ingenuous' Minds will not suffer them
selves to detach one link of this golden
Chain from another, for the purpose of
venting any malicious opposition to sacred
.Truth ; and, they will generously recollect,
how this grace, of Faith, has been exhi
bited in a former part of the present
Summary. Proposition 5.
The Faith, by which we are justified,
"and saved, is the special Gift of God-
peculiar to his Elect — and of his own
Phil; iii. 9. ... 2 Tim. iii. 15. ... r Pet. i. 5. ... 2 Pet.
i. 1  Rom. v. 1, 2. . . . Fidei quje justificat objectum
generale asserimus esse totum Dei verbum : speciale,
Christum Mediatorem ; formale quod justificat, Christum
ut Pontificem, Sacerdotem, ut tuTpov et pretium Redemp
tions nostra? : non quod Christi officia in negotio Justi
ficationis disjungimus, sed distinguimus.
Fides justificat sub ratione Instrumenti : non ut Instru-
mentum physicum, sed morale — cujus tota vis pendet ex
institutione divina; non aliter quam arei Serpentis aspec-
tus valebat olim ad levamen et salutem Israelitarum. Sic
fide justificamur ; sed non ex dignitate fidei, sed ex digna-
tione divina — cui de integrt debetur tanti et tam gratuiti
beneficii Honos et Gloria.

496 The Messiah,
Operation*. — We may talk of the reason
ableness of Faith, and the Philosophy of
Faith ; but, common Capacities are not,
generally speaking, equal to such disqui
sitions; and our principal business, is,
with that Grace of Faith, so frequently
proposed to our notice in the inspired
Oracles. Proposition 6.
We are therefore " justified freely, by
the Grace of God, through the Redemp
tion that is in Christ Jesus -j-."
* Proofs. Rom. i. 8  Tit. i. i  Eph. ii. 8 
Col. ii. 12  Fides consideratur vel in persona justi-
ficati — ita Radix est omnium virtutum in quantum opera-
tur per charitatem; vel in efFectu justificationis — sic
Janua est ad vitam seternam; vel in actu justificationis —
et eo respectu dicimus esse instrumentum, non quatenus ad
extra operatur, sed quatenus ad intra recipit Christum—
in relatione ad quern tota vis Fidei justificantis consistit.
Haec est Ilirif tv; tvepyeta; ts ®es.
f This Proposition is expressed, verbatim, in the lan
guage of holy Writ. It proves itself, and follows, as a
necessary Inference, from the Premises. To reject it, is,
to deny the christian Faith, and to commence Infidel.
To profess to teach that Faith, and not to explain this
doctrine, with the utmost perspicuity, and diligence, is

the Subst&nee of Christianity. 497
Proposition 7.
The Effects, or Evidenced, of our being
really in a justified State, are, all the Fruits
of evangelical Righteousness, and true*
Holiness. The proofs for this are too numerous for
reference : they abound in all the Scrip
tures ; particularly in our Saviour's memo
rable Sermon pn the mount — in Rom. 1 2.
—and, in 2 Pet. i. 5  II. I must ob
serve, hoAvever, once more, that, nothing
of this sOrt, of a truly christian cast, can
ever be displayed, but in consequence of
a vital and spiritual Union to Christ.
John xv. 4*.

to be a Traitor to the Cause df God, of Truth, and the
essential Happiness of immortal Souls : and, to derive any
secular Emoluments from such treachery, will only aggra
vate guilt, and increase condemnation.
* All these Propositions, it may be thought, are ad
vanced with a corisiderable degree of Confidence. The
Writer however presumes not to arrogate any dominion
over the judgment of others. His is the confidence of
K K

498 The Messiah,
To arrange all this in a catechetical
mode — that every thing may- be done, to
render it transparent to the most unlearned

firm. .Conviction— the Result of patient, anxious, perse
vering Enquiry : and, should he have been mistaken—
for, humanum est, errare — he is very ready to beg pardon
of God, and Man, for the liberty he has used. _ At
present, it appears to him most egregiously unadvised,
insolent, and impious, for any person to assume the
responsible office of a public Teacher of Christianity, who
does not proclaim these Doctrines, in their due Order,
and in so distinct and lucid a manner,* that the meanest of
his hearers may comprehend him — if indeed they are so
disposed. In his comparative view of the different degrees
of atrocity, this, he apprehends to be one of the most
alarming, and fatal. Luke vi. 39.
As to the triteand idle objections, which are continually
raised against these Doctrines of Grace, by Pride, Ig
norance, and the most shameful Prejudice, how often
shall it be necessary to repeat, what has been said a thou
sand times, that, though there are neither limits, nor
conditions, upon which the pardoning, justifying, and
saving Grace of God are suspended, yet, he never bestows
it without Repentance, Faith, and Holiness : they are
" Things, which always accompany Salvation — " as the
Scriptures express it ; but, they are as much the Gifts
of divine Goodness, and the Grants of unmerited. Favour,
as "Heaven .itself.. The Whole of Salvation, and therefore,
ii fortiori, to speak logically, every inclusive part, is
altogether of Grace.

the Substance of Christianity. 499;.
— Avould be to say, What is the original,
eternal, and primary Cause of Justifi
cation?, The free Grace of God. And,.
what is the mediatorial Cause ? The im
puted Righteousness of Christ. And, Avhat"
is the recipient, instrumental Cause?
Faith-. And, hoAv do Ave come by that
Faith ? It is the special Gift of God.
And, Avhat are the Fruits, or Evidences,
of that Faith? Good Works. And, through
Avhom are all these Blessings communi-
cated to us? and from Avhom must they ,
be received — according; to the sovereian
and irreversible Appointment of Heaven ?
From Christ Jesus. " Hi; is Lord of all.
For, it hath pleased . the Father, that in
Him should all Fulness dAvell." Col. i.
14  -£0*.
* Proofs. Matt. xi. 27  30. . . . John iii. 35. . . .
Gal. iii. 24  29. . . .Eph. i. 22, 23. . . . iv. 7  t-t6. '
..- v. 2 $  -28. . . . Philip. ii,< 9  II. . . . Col. i.
161  20, 28.'-. . ii. 3  10. Our Religion is there
fore called, Christianity — from Christ : because, all its
Doctrines lead to Him ; all its Promises are fulfilled "in
Him; and all its Blessings flow from him. — It bath,
pleased the Father, that thus it should be : but, it does
K K 2

S60 The Messiah, *
This however is so little known* or
noticed, in the many modern publications,
Avhich profess to treat of the christian
Verity, that, adoring as I do, both the
Wisdom and the Goodness of this divine
Constitution, I may be permitted to digest
it a little more in detail. For, though
mine is but a Miniature, I would wish it to
be a striking likeness ofthe Origirial*.
You acknowledge then, with me, that.
One of the inestimable blessings held out
to us, in the glorious Gospel, is that of,
Redemption. The leading Feature in
Christianity, is, that it is a Religion of
Redemption, and not, as some have

not please you: why then, you may" talk of your Reason,
your Philosophy, your Virtue, your Morality, or your
Holiness; but, are you not, in fact, an Enemy to the
Designs, Determinations,, and Will of God ? Let our
Repugnancy thereto be ever so obstinate, and pertinacious,
he will pursue his own Plans, and finally accomplish his in
variable Purposes* " working all things after the Counsel
of his own WiH."^ Eph. i.' 5, 9, II.
t* The X.pcfai(.Tr\p , Imago qxpressa, if not the , Aftauya-rjtoi,
Refulgentia, of the Model, after which I am copying.

the Substance of Christianity. 501
grossly misrepresented it, a mere System
of Ethics — of sublime Morality, and Vir
tue — of which, the Son of God was a
spotless Example ; but, of Redemption
from the guilt of Sin — from the curse of
a violated LaAV — and from the wrath of a
justly offended God*.
* How is this expressed by another Writer — and one,
who disdains to tread in the modern track of Apostacy
from the doctrines of divine Grace? His words are
these—" The magnificent and divine Undertaking of
Jesus Christ is, to receive with open arms all of human
kind, in all ages, who, conscious of their guilt and
corruption, only apply to Him for Pardon, Peace, and
Purification : to exempt them immediately, and for ever,
from most exquisite and eternal punishment, the just
doom of Sin : to adorn and fill them with all moral
beauty and excellence — here, initially; hereafter, per
fectly: to transmute all the afflictions of this life into
blessings : to bestow upon them the liberty and dignity
of serving God in all the offices of Religion, and- in all
the good Works attached to their several stations and re
lations of life : to restore their bodies from the grave, and
to crown them with ineffable youth, lustre, and glory :
to exalt them to the beatific presence of God around his
throne : to fix them immutably in the region of Bliss,
and Goodness : and there to eternize them in intimate
union and plenary communion with the all-sufficient and
inexhaustible Deity himself."
K K 3

5d2 The Messiah,
For this Redemption, where must we
look ? and, to Avhom must we betake our-,
selves ? That I may not he suspected of

Disregarding therefore .all the low, mean, wretched,
beggarly opinions of those, who would reduce" this great
Redemption to what they call a rational, that is, in disguise,
a human Standard — learn to take your ideas' of it from its
infinitely wise Author himself: arid he will tell 'you, thalj
it is a free — a plenteous— and an eternal Redemption. Rom.
iii. 24  Ps.cxxx. 7. . . . . Hebr. ix. ir, 12.
One of our very justly admired Poets seems to have
penned the following lines Under the most happy impression,
ofthe valuej and glory, of this Redemption.
" And what is this ? — Survey the wond'rous Cure ;
" And at each step let higher wonder rise.'
" Pardon for infinite offence ! and pardon
" Through Means, that speak its value infinite !
a, A pardon bought with Blood ! with blood divine !•
" With blood divine of Him I made my Foe !
" Persisted to provoke ! though woo'd, and aw'd — ¦
" Blest, and chasth'd — a flagrant Rebel still !
" A rebel, 'midst the thunders of his Throne ! ,
" Nor I alone — a rebel Universe —
" My bpeeies up in arms ! not one exempt !
" Yet, for the foulest of the foul, he dies !
a Most joy'd, for the redeem'd from greatest guilt I
l* As if our Race were held of highest rank —
" And Godhead dearer as more kind to Man !
" Bound ev'ry heart;, and evVy bosom, burn !
" O what A Scale of Miracles is here ! "

the Substance of Christianity. 503
imposing either upon your ignorance, or
your idleness; let me intreat you Avould
make use of your OAvn eyes, and under-.
standing ; and turn to the folloAving pas
sages for a reply, upon which you may
safely depend. ".Prove, all things; and
then, hold fast that, which is good. Luke
i. 68  79  ii. 38. . . . Rom: iii. .24. . . .
Col. i. 14. . . i Hebr. ix. 12."
Another Benefit, proposed to our most
serious consideration in the christian Plan,
is, The Forgiveness, of Sin : which is stated
to us in all the variety of prefiguration,
prophecy, and promise: and, as Sin is
the fruitful Source of all our misery, upon
every principle of Self-love we should be
extremely anxious to learn how the perfect
Remission of it is to be obtained ; and

Is this a just survey of the nature, extent, and wonders,
of The christian Redemption ? And, have you never con
templated these unsearchable treasures of the divine
Mercy, Love, and Grace? What blackness of ingrati
tude, and guilt !
K K 4

504 The Messiah,
this is written in characters so legible, that
whoso runneth may read. All The Scrip
tures direct us to Christ — to his Sacrifice,
Atonement, and Intercession-rfbr this
purpose : and not for this purpose only ;
but, for that Repentance unto life, and
salvation, which is inseparably connected
with it : as when it is said, Acts xiii. 38. . . .
Matt. xxvi. 28  Luke xxiv. 47 
Acts x. 43. . . v. 31.
There is a Maxim laid down, by the,
same divine Authority, in terms so very
explicit, unqualified, and intelligible, that,
it is astonishing to think, how little it is
generally regarded. We are assured, that,
" If any man have not The Spirit of Christ,
he is none of his." No degree of Rank,
Learning, Opulence, Respectability, Esti
mation, Virtue, or Morals, can supply this
defect, in the christian Character. Weigh
this declaration in your own mind. Ex
amine it thoroughly. To treat it lightly,
is to sport with your own ruin: and, is
that a trifle?

the Sy bstance of Christianity. 60$
But,- if the christian Character can
never be supported without the super
natural influence and agency of this holy
Spirit, how is it to be obtained? The
Answer is as easy, as the Question is im
portant. It is, through the Mediation of
Jesus Christ. Gal. iii. 13, 14  iv.
if—. — 7. • • . Eph. i. 13, 14.
Are we to reckon, among the numerous
Mercies, which are set before us in the
Word of Truth, and Grace, Reconciliation
to God — Acceptance into his Favour —
The Adoption of Children— -spiritual Liberty
— - Sanctification — Peace— Hope — Joy ¦«-*¦
Safety — and, an eternal Inheritance ? That
these are all of them Mercies of the
Jiighest class, which far exceed all ade
quate celebration, will not be controverted
by the poorest disciple in the School of
Christ : and, that they are among the un
searchable treasures, which are hid in
Hijvi, is as certain *.
* Are they not "expressly called " the unsearchable
riches of Christ," in Eph. iii. 8 ? And does not this

508 The Messiah,
Indeed, Avithout any further enlarge
ment on this delightful theme, I shall
abridge, and comprise, all I might be

perfectly harmonize with 2 Cor. viii. 9 ? They are there
fore the riches of Christ, considered as the Messiah— or,'
as the one Mediator between God and Men : for, as such,
they are deposited with him ; they are bestowed through
him ; and they are secured by him. All the riches of
Grace and Salvation are in his keeping, and, according to
the tenor of the Covenant between the Father and the Son,
at his disposal.
It should seem, from the manner in which St, Paul has
expressed . himself in (his place, that, it is the principal
duty — not to say the highest honour, and the chief delight
-—of every christian Minister, to preach those unsearchable
riches ; that they may be known— admired—bought — .
received — and enjoyed : and, that the greatest Saints are
always the least, and lowest, in their own, estimation .—Let
any honest Mind consult only Luke ii. and then decide,
whether they ought to be acknowledged as the public
Teachers of our Religion, who do not exhibit Jesus Christ
as the Redemption of Man— the Consolation of Israel—^,
Salvation of his people : and therefore as the grand Source
of those " good tidings of great Joy," which the Angel
announced to the wondering and affrighted shepherds.
— See too, Luke i. 68  79. . . . iii. 5, 6. . . ,
iv. 16 — — 21. " O fairer far
" Than all thy wond'rous works ! what Excellence

the Substance of Christianity. 50^
ptudious to add, in a single passage, pf
such extent, as will even more than sancr
tion what I have already advanced. For,
riiat the Redeemer and his Cross may be
properly estimated, it will teach us, that
we are indebted to Him, and to it, for all
spiritual blessings. Let the reflecting
Reader meditate upon it with Adoration,
Love, and Gratitude, The passage, to

« Bears thy similitude ? Thy Father's image,
<' The plenitude, the brightness of his Glory.
" The eloquence of Heav'n is far below
f Thy worth ; for, Thou art infinite perfection,
" The fulness of the Godhead dwells in Thee.
?' Thine is the Pow'r, the Kingdom, and the Grace;
" All, all is thine in the high heav'ns above,
" On earth, and in the deep. — May ev'ry tongue
" In blessing Thee, be blest ; may blessings fall
" In torrents on their head, who plead thy Cause !
" Smile on their active piety, and zeal ;
" Strengthen their hands, and fortify their hearts,
" With peace divine and holy consolation.
" Let them appear bright as the vig'rous Sun,
" When, tow'ring from his clear meridian height,
" He fills the spacious firmament with glory.
f ' From sea to sea be thy wide Empire spread,
" And let the utmost Isles thy Name exalt !"

508 The Messiah,
which I am labouring to excite his pious
curiosity, is in Eph. i. 3  1 1 *.
To present all this in another light, let
ine ask, In Avhom are Ave created anew,
and transformed into the Image of God ?
through whom are Ave justified, and par
doned ? by whom are Ave reconciled unto
God ? in Avhom are Ave sanctified ? by
whom are we strengthened, comforted;
and preserved? in a Avord, Avho is both
the Author and the Finisher, of Faith, and
t Salvation ? How miserably blind must he
be to the substance of the sacred Oracles,
who knoweth not, that, in all these things,
Jesus Christ is " the Alpha, and the
Omega, the Beginning, and the End, the
First, and the Last. 1 Cor. i. 18  -31."
Now then, if all the divine Favours,
whether they respect Energy, Privilege,
* How much would the Arranger of these serious Hints
be gratified, could he persuade himself, that his Readers
xvould be induced to take up their Bible, for the purpose
of examining, accurately, what relation this passage bears
to Jesus Christ, and the divine Grace.

the Substance of Christianity. 30$
of Blessing, are communicated to us in
and through Christ Jesus, and in no other
way— we may collect from hence the
folly, the guilt, and the danger, of Self-
righteousness; of placing any confidence in
ourselves, or upon any works, conditions,
or performances, of our OAvn *. For, what
* I need not be reminded, that, " the terms or condi
tions of Salvation," is a phrase, which has been in fre
quent use among Divines, for a very considerable period;
and, that some of them have laboured to defend it. — So
much the worse. No time, no authority, however learned
or respectable, can ever sanction what has the smallest
tendency to subvert a principal Design of Heaven, or
to sully, even in the lowest degree, the Glory of divine
Grace. I contend, that it is, in so far, an attack upon
the eternal Purposes of God. You may think this venial :
I deem it impudently profane. Terms and Conditions of
Salvation, instead of being the Divinity of The Bible,
are a Contradiction to the Freeness, the absolute Gratui
tousness, with which it is conferred, and to the antecedent
State of those, who are enabled to receive- it. They are
" dead in Sin." If there be any thing like a stipulation,
it is simply that of, Acceptance : and they must be made
willing to accept it, by a divine agency. Ps. ex. i  3.
Eph. i. 6.
Who is it, that says all this ? No matter: the poorest,
meanest, lowest Reptile, that crawls the earth. What

310 The Messiah,
is the evil of such a temper and conduct?
It consists in this. As it implies a most,
deplorable and wilful Ignorance of God,
and his Will, his Law, and his Gospel, it
is also an Act of Injustice, and Ingra
titude, to the Redeemer, and a virtual.
Rejection of. his mediatorial Undertaking^,
Righteousness, Grace, and Salvation *.
We may be assured, that such a Disposi
tion will never be encouraged; by those,-
who mean to be cloathed Avith Humility,

then ? Is it Truth ? The Shepherd of Salisbury plain might'
know more of that, than many a learned Rabbi, and pro
found Philosopher, Is. xiii. 16.
* The arithmetical proportion of thosej who enter their1
serious Protest against Unrighteousness, to those, who are:
at all alarmed at Self-righteousness, is much greater than-
that of an hundred to one! And yet, upon a Scripture'
Estimate, it is a question, whether the quantity of moral
Evil, in the latler, be not more, than that in any species
of the former. How do you understand*. Matt. xxi.
28 — —32 ? Certain it is, that, every Act of Self-right
eousness is a composition of wilful' Ignorance, Injustice,
Ingratitude, Pride, and Infidelity.' and, can any thing be-
more fetal and dangerous than such a Temper, allowed—
defended — and indulged ? But, what more common ? We'
meet with it in almost every step we take through life !

the Substance of Christianity. 311
' and who do not positively prefer the prin
ciples of their own Reason, Conceit, Pre
judice, and Pride, to the manifest though
abasing dictates of the Word of Inspira
tion. If it be at all necessary, to err in
• either extreme, Avhere is the Prudence, or
the Modesty, that would not chuse rather
to err on the side of Self-abhorrence, than
on that of Self-exaltation ? Luke xviii.
9  14*.
* Is it not amazing, that, after the Son of God haa
drawn the Character of spiritual Pride in such strong*and
odious Colours, his professed Disciples should pay so little
attention to the instructive warning it holds out to us?
Have you never seriously contemplated this Character in
the person of the self-applauding Pharisee ?
" Whose Virtues were his Pride : and that one Vice
" Made all his Virtues gewgaws of no price :
" He wore them, as fine trappings, for a show ;
" A praying Synagogue-frequenting Beau.
ct His Works, his Abstinence, his Zeal allow' d,
" You think him pious ;— God accounts him proud:
" Of all his Conduct, this the genuine sense ;
" High in Conceit, though lowly in pretence :
" Though not a Grace appears on strictest search ;
" But, that he vaunts — pays tythes — and goes to
Church."

512 The Messiah,
It may be seen too, from the Assertidn
we have now established, Avhy it is, that
the ministerial Office is so repeatedly ex
pressed by " preaching Christ ;" and Avhy
his great Apostle " determined to knoAV
nothing, save Jesus Christ, and him cru
cified." The reason is obvious. For, He
is the grand central Point, from Avhich
all the rays of divine Truth may be said
to diverge. Were we to animadvert oft
the eternal Purposes of God, so far as they
are revealed to us, they all rest in him ;
on the Prefigurations of the ceremonial
ceconomy, they all point to him ; on the
Prophecies of the old Testament, they are
fulfilled in him : on the Promises of the
new, they are accomplished through him.-
¦All the Principles, all the Profession, and
all the Practice of Christianity, tend to
rivet our Minds to this glorious and won
derful object,
" The Sun of Righteousness*."
* The national Church has asserted, that we are by na
ture, and in consequence of original corruption, " very far
5

the Substance of .Christianity. 513
To prove — as Ave hope Ave have done —
that all the divine Blessings are conveyed
to us through this Medium, or Channel, is
indirectly to shew cause, Avhy the christian
Life is called " a living by Faith, and by
the Faith of the Son of God. Gal. ii. 20.
For, Avhat is the habit of Faith, but that,
of unceasing application to Christ, in the
use of the instituted Means, or Ordi
nances " that Ave may obtain Mercy, and
find Grace, and Strength, to help in every
time of need. Hebr. iv. 1 4  16.

gone," quamlongisslme, "from original Righteousness:"
and the Gospel of the Grace of God assures us, that all
our Righteousness, in every possible view of it, must be
derived from Christ ; " who of God is made unto us
Wisdom, and Righteousness, and Sanctification, and Re
demption." — What then, is there nothing left for us to
glory in ? no virtue, no goodness, no excellence ? No
thing — according to the divine Constitution : in which
every thing is so ordered, that, " according as it is wiit-
ten, He that glorieth, let himglory in the Lord." This is
the irrevocable Decree of Heaven — however the Pride
of Reason, Learning, Philosophy, and Self-righteousness,
may dare to oppose it. " The Word of our God fhall
stand, for ever." i Cor, v. 20, 21.
L L

514 The Messiah,
I shall only subjoin one additional hint,
which this moment occurs to me, as a
general Inference from the Avhole. We
hear, Ave read, and Ave Converse, abouiv
true Happiness : but, what is it ? and, Avho
enjoys it? The Man of Pleasure? No.
The Man of Wealth ? No. The Man of
Honour? No. The Man ofthe World-
surrounded, though he may be, Avith all
the Sources of earthly Felicity? No.
Who then? The Man, who is " blessed
Avith all spiritual Blessings in Christ Je
sus." 1 John v. 9  12.
" Learn hence what honours, what louds Pxans, due
" To those, who push our antidote aside;
" Those boasted friends to Reason, and to Man,
"' Whose fatal love stabs every joy, and leaves
« Death's terror, heighten'd, gnawing on his heart;
" Those pompous Sons of Reason idoliz'd,
" And vilify'd at once ; of Reason dead,
" Then deify'd — as Monarchs were of old.
" What conduct plants proud Laurels on their brow?
,c While love of Truth through all their camp resounds*
" They draw Pride's curtain o'er the noon-tide ray,
" Spike up their inch of Reason, on the point
" Of philosophic wit, call'd argument ;
" And then, exulting in their Taper, cry,
" Behold the Sun!" and, Indian-like^ adore !'— •

i i i i <

the Substance of Christianity. 6 2 5
" A CHRistiAN is the highest stile of Man*.
*' With aspect mild, and elevated eye,
* According to the doctrine here laid down — and we
have proved its authority to be divine — ho person can with
any propriety, or truth, consider himself a Christian, who
is not actually and constantly applying to Christ — trust
ing in him — and adhering to him, for every purpose of
present, and of everlasting Salvation. This is the Con
stitution of Heaven. Ps. 2. . .'. Follow Reason — if you
would be thought a rational Being : follow Religion — if
you mean to be a religious Character : follow' Christianity
— if you aim to be a Christian. " This is the only Sta
tion, or Summit, of Truth, Excellence, and Good, elevated,
clear, and serene ; from which you may calmly and safely
look down, and take a prospect ofthe wanderings, mists, and
tempests, in the Vale of Error, Vice, and Misery below."
Christianity, we know, is a complex term — including
in it every distinct article of our most holy Faith : with
which we ought to be intimately acquainted: and, iii
order to take the best possible view of an entire Circle, we
should place ourselves in the' Center. • Jesus Christ him
self, it has been repeatedly demonstrated, is The Center
of this " great Mystery of Godliness ;" and every Point in
the whole Circumference looks, if I may be permitted the
term, towards Him,. The whole Scripture directs our
attention to Him : he is the Sum and Scope of it. Take
him away from it, and its vital Principle is gone. He is
the Substance, Source, and Spirit, of the Religion it re
veals. All the great Movements of the providential His
tory ofthe world relate to him. " He is the Head over
all things to his Church." And, He is expressly said t»
be the final Recapitulation of all things.
lis '

516 The Messiah, $c.
" Behold him seated on a mount serene,
" Above the fogs of Sense, and Passion's storm ;
" All the black cares, and tumults of this life
" Excite his pity, nor impair his Peace.
" Earth's genuine sons, the scepter'd and the slave,
" A mingled mob ! a wand'ring herd ! he sees
" Bewilder'd in the vale ; in all unlike !
" His full reverse in all ! What higher praise?
" What stronger demonstration of the right ?"

This is a grand Idea of the Person ofthe Son of God :
and all his Friends will rejoice that he should be thus ex
alted. It is indeed no more than justice : for, after all,
that can be conceived of his Glory, it will far exceed. If
any powers of language could reach such a subject, so
transcendent, as this, it might perhaps be that, with which
the great Rollin has so admirably finished his Ancient
History. But here, all human Wisdom and Eloquence
must be for ever lost in Wonder, Love, and Praise. O'it
iviat/Miv- vrptnTov jiiv cllavftao-iv, eisetTa ie sputu eax* ts xaTapt,a-
tfiy otcoco, Onrrn Qwxet itivaia.

ASSERTION 9.
It is a principal Design of the Godhjead,
in the (Economy of Redemption, to shew
forth the exceeding riches of his Grace.
Cum per gratiam Dei christian! simus, ejusque
Doctrina sana sit dos Ecclesise eximia, ejusque haereditas,
inimicis Christi et nominis christiani meritd annume-
randi sunt, quotquot plus hominibus quam Deo student, et
hominum voluntati, quam divina Gratia !
« Yet half mankind maintain an impious strife
" With him, the Donor of eternal life,
" Because the deed, by which his Grace confirms
" The largess he bestows, prescribes no Terms.
" Compliance with his Will your lot insures ;
" Accept it only — and the Boon is yours :
" And sure it is as kind, to smile, and give,
" As with a frown to say, " Do this, and live."
" Love is not pedlar's trump'ry — bought, and sold:
" He will give freely — or, he will withhold.
" His Soul abhors a mercenary thought —
" And him as deeply, who abhors it not.
" He stipulates indeed — but, merely this,
" That man will freely take an unbought bliss;
"¦ Will trust him for a faithful gen'rous part,
" Nor set a price upon a willing heart.
«' Of all the ways, that seem to promise fair,
" To place you where his Saints his presence share,
" This only can — for this plain cause, express'd
"In words as plain ; Himself has shut the rest.
" But, oh ! the contest, discord and debate,
" The tidingsof unpurchased Heav'n create ! *"
* See this, in more than one half the polemical Con
troversies, which have been the disgrace of our Religion \
X L 3

5 1 8 The Glory of Grace
In the solitary musings of my life — and
they are not only frequent, but, from a
remarkable peculiarity of situation, al
most without intermission — I have been
often led to exclaim, with much surprise,
" What can be the reason, that, though
we are encompassed .with public Teachers
of Religion, so little is said about divine
Grace! Numberless are the discourses,
treatises, essays, and disquisitions, on
Virtue, Morality, Goodness, and the
like : but, how seldom is our attention in
vited to this transcendent Theme ! Is it
forbidden in the sacred Writings, ever to
agitate it ? or, has it no share at all in the

and, instead of being calculated to disseminate christian
Truth, have been much more likely, both in Matter and
Manner, to gratify its Enemies. Tantane animis coslesti
bus Ira ?
The Arranger of these biblical hints had originally a
thought of inscribing them, particularly, to some of the
most respectable Controvertialists of the day ; but, upon
maturer reflection, and dreading the malignity of Tongues,
and Pens, he presumes, that he has determined more
wisely — by addressing them to the attention ofthe Pub-
lick, at large.

in the Redemption of Man. 519
scheme of that Redemption — at the very
sound of Avhich every heart should glow,
and every bosom burn? »Is it of no im
portance in this, the supreme Good of
every immortal Being — or, is it only of
secondary concern ? or, is it, that our In
structors do not derive their ideas of
Christianity from the pure Fountain of
unerring Truth ? "

'is

Much it is to be feared, that this is
the case. Othenvise, is there one among
them, Avho would carry the hardihood of
his Profanity to such an excess, as to
maintain, that this is not the most promi
nent feature of our Religion ? That it is
so, is what I now pledge myself to defend,
and confirm, as sanctioned by sacred Au
thority *.
* " When one reckons without Providence," said a
lively Writer, in allusion to some temporal concern, '' wa
must frequently reckon over again':" and, if we reckon,
in much higher concerns, without divine Grace, our moral
Arithmetic is not only as incorrect, but more fatal. For
tny own part, though I wish to say it under the correction
of minds better informed, and more enlightened, in these
L L'4

520 The Glory of Grace
Come fonvard then, my Man of rea
son, philosophy, and umvearied research

high matters, I cannot at present conceive it possible for
any man sincerely and cordially to have entered into The
principal design of God in the grand scheme of Redemp
tion by Jesus Christ, who is not anxious to have the ex
ceeding riches of his Grace exalted to the utmost in the
eyes of men. But, he must have made a very curious
discovery, who professes to do this, et non statuit noh
posse hominem sine speciali Dei gratia aliquid velle aut
facerein iis rebus, quae ad pietatem et salutem pertinent:
non posse hominem prbpriis viribus ad gratiam se dispo-
nere, sive aliquid facere propter quod ei divina gratia con-
feratur: ac demum, nihil agere posse cujus causa Deus
illi gratiam dare dicatur.
Nos igitur ex verbo Dei demonstrarnus in homine nul-
lam esse ad bonum Libertatem, ante effulgeat salutaris
Gratias irradiatio. Quia est servus peccati, Rom.vi.20.
cui peccatum dominatur, 2, et 14. sistitque membra sua
serva impuritati et transgressioni legis et; avoptav, 19. quia-
queliberest, id esr, expers justitis, 20. a Diabolo devic-
tus, facitque quod principi illi placet, et in quern efficacis-
sime operatur, Eph. ii. 2. et in libertatem asseri non po
test, nbi assertore Christo, et vindice Gratia salutari,
Joh. viii. 39. TalL est homo lapsus.
Very great stress has been laid, and argued with much
ingenuity, on a certain distinction between the natural
and moral Inability of man: it is sufficient however for
Our purpose, to have shewn from the Scriptures, that his
6'

in the Redemption of Man. 521
into all the different ramifications of hu
man Science — both ancient, and modern ;
profoundly learned, in all that has given
name, and celebrity, to the Priests, the
Sages, and the Poets, of Egypt, Greece,

Inability is real, wilful, and fatal ; or such, as utterly to
incapacitate him to save himself in any degree; and to
prove, that, if ever he be saved, he must be indebted en
tirely to the exceeding riches ofthe divine Grace in Christ
Jesus. We are impofed upon, duped, and blinded, by
those who preach any other doctrine. Therefore, beware
of false Prophets — whether they appear in the garb of ra
tional Christianity, philosophic Pretensions, or self-righ
teous Virtue. Plausible as they seem, they are nothing but
the wiles, the devices, and the depths of Satan, in so many
different forms ; which this Proteus can assume, to disguise
and dishonour the truth of God. We may trifle, and sport
with these delusions, for a little while ; but those, who
mean us best, will charge us to look to the eternal conse
quence of such folly. Unless therefore we have resolved
to treat Grace and Salvation as trivial concerns, we must
be continually on our guard against every Deceiver. For,
we are surrounded wirh them. Man, however, is so
strange a Being, that, in the very article, in which he
should be most cautious, he is the least apprehensive;
and, instead of indulging a wise suspicion, he chuses to
live in error ; nor are there wanting Teachers, who sooth
him in it. Jer. v. 30, 31. . , vi. 13, 14. . . . Ezek. iii. 17
 19.

522 The Ghory of Grace
and Rome ; and, tell me, Avhat is the
meaning of language, if the Grace of
God be not the very Line of life in our
Redemption. KnoAV you not — Avhat it behoves us
most to knoAv — that Characters of genius,
learning, and piety, scarcely to be ex
ceeded, have done honour to their unr
rivalled endowments, by arguing, on the
most extensive scale, and with admirable
beauty of illustration, that, all the divine
Attributes and Perfections are no where
exhibited to us Avith such glory, as in the
Person, Offices, and Undertaking, of our
great Redeemer? Let me insure your
Candour, and I will make my humble ef
fort towards something of the same kind,
after their manner — though in a very con
cise sketch.
To begin then Avith that Perfection,
which is the beauty and felicity of his
Nature — the Holiness of God; which

in the Redemption of Man. 523
determines him to love every thing that
is pure, and excellent, with a boundless
affection; and, to pursue every thing,
that is opposite to it, with an infinite ha
tred. Much of this is to be seen in the
numberless evils, which are ever following
in the train of Sin ; more, in the Wrath of
God, which is revealed from heaven
against it ; but, most of all, in the suffer
ings and sacrifice of the Son of God.
Who can possibly contemplate this won
drous transaction, in the spirit of, Faith,
without crying, with grateful Adoration,
and penitential Humility, " holy, holy, holy,
is the Lord of hosts !"
The immutability ofthe divine Justice
— which, notwithstanding it is so shamefully
disregarded, not to say insulted, by those
Avho chuse to misconceive him, as a Being,
Avho is all Mercy — is written in characters,
as legible, on the Cross of Christ. Why
indeed did he submit to that extreme of
humiliation, and Avoe, but to satisfy, as

524 The Glory of G race
Avell as to proclaim, this attribute of the
Godhead? " that he might be just, as Avell
as the Justifier of him, that believeth in
Jesus; a just God, and a Saviour*."
* M It is Certain, that, whoever believes that the eternal
Son of God underwent the most grievous sufferings —for
which no sufficient reason can be. assigned, but that they
were to expiate the sins of mankind — must be convinced,
that there is in Sin, or moral Evil, something of malig
nity, and contrariety to the divine Nature, Will, and Go
vernment, beyond what the most refined mere Moralists
are willing to admit; and which, it was necessary tore-
move, -before a way could be made for the exercise of
Mercy to the transgressors of God's Law. A God, all
mercy, rs a God unjust." — The whole epistle to the He
brews should be read under this conviction.
How is it possible for any thing but a learned Sophist,
steept in the arts of Subtilty and Evasion, not to discover
the following obvious Truths in that invaluable and com
pendious- Treasure? Christus Sacerdos est proprie
dictus. . . . Christo tribuendum quicquid Typis ejus
adumbratur . . . Christi sacrificium circa Deum ver-
satur ... Christi sacrificium ad genus piaculare per-
titftt. . . . Christus in sacrificio suo triplicem rationem
habuit— 'Offerentis, Victimae, et Pontificis. . . . Christi
Mors pcenae vicariae rationem habuit. . . . Christus pro
nobis intercedit, et nos ac nostra Deo commendat. . . .
Factum est igitur, ut ipse Deus filium suum, quern
sibi unice charum habuit, victimam pro peccatis nostris
piacularem fieri vellet, et instituit, eorumque a se remis-

in the Redemption of Man. 5<i5
That the Power ofthe Deity was ma
nifested in the same Object, and in the
Religion he came to establish on earth, is
sufficiently evident from the Avhole history
of Christ; in the variety of Miracles, he
performed ; and in the otherwise unac
countable Propagation of Christianity —
considering; the insignificance of the Per-
sons, and the Means, made use of, for that
purpose; together with the violent, cruel,
and universal Resistance, they had to
contend with.
Is it not equally evident, that the
Truth, or Veracity, ofthe most High,
Avas as fully displayed in the person of
The Messiah ? Can Ave study this mar
vellous Character, as it becomes us to do,
Avithout observing, that, in him, the moral
sionem poena ejus vicaria impetrari. Ex quo et illud
intelligitur, nihil habuisse mortem Christi quod Dei
Gratia repugnavit. Siquidem G.ratia ejus fierer,-
ut Christus pro nobis moreretur, ac quidem ut illius mors
ad peccatorum remissionem, vitamque eternam nobis
valeat. Rom. iii. 23  26.

526 The Glory of Grace1
Governour of the world has proved hihv
self invariably true to the requisitions of
his Law ; that, in him, all the Shadows of
the levitical dispensation are substantiated,
and realized ; and that, in him, all the an
cient Prophecies, and Promises, respect
ing the Salvation of Man, are fulfilled ?
Matt. v. 17, 18. John i. 17. . . 1 Pet. i.
10  12.
As to the Wisdom of Jehovah, Jesus
Christ is the very Speculum, or Mirrour,
in Avhich it is most surprisingly exhibited.
It may be viewed indeed in all the count
less works of Creation; and in all the
general movements of Providence ; but,
Christianity, rightly understood, is em
phatically, and supereminently, " The
Wisdom of God ;" so that, " unto the
principalities and poAvers of Heaven is
made known by the Church the manifold
Wisdom of God — * according to the e'ter-
* IIo?iV7rotKt>,o; croipix- Magna et admirabili Vatietate
distincta, qute nunquam exhauriri potest. Non simplicitef
woiKiho;, varia dixit, sed wcfomtmiMl, vehementer varia. — >
Chrysost.

in the Redemption of Alan. 5ii
iial Purpose, Avhich he purposed in Christ
Jesus our Lord." Eph. iii. 1 o, 11.
With great ability, excellence, and use
fulness, have many devout and learned
Authors enlarged on each of these sublime
and interesting particulars; which ought
to be deeply digested ; but, our attention
is more immediately called to the medi
tation of those glories, Avhich are as much
calculated to attach the Heart, as they are
to instruct the Mind ; to Avin the Soul, as
to enlighten the Understanding. For,
what a degenerate Insensible must he be,
who can listen to the most illustrious and
astonishing displays ofthe divine Mercy,
Kindness, Love, and Grace, Avithout
any suitable emotions of admiration, de
light, and gratitude 1 Ps. cauL 1,8, 43.
Here then Ave propose to dwell a little,
with intellectual fixedness, on those most
inviting and consolatory perfections of
the Divinity; that we may receive the

528 The Glory of Grace
transforming rays of his Glory, beaming
upon our Spirits from " the Face of Jesus
Christ/' 2 Cor. iv. 3  6. . . . iii. is.
Ofthe Mercy of the most High, it is
impossible for us to entertain such ideas
as the Scriptures inspire, unless Ave con
sider it as shewn to creatures, who are
sinful — guilty — and miserable ; not merely
undeserving, but, vhose offences are so
multiplied, as to render them liable to
the avenging and endless indignation of
God. With such sentiments, Ave shall see
Avhy this divine Attribute is so highly ex
alted in all the sacred pages; and we shall
most cordially unite in their strains. Ps.
cxxxvi. We shall see Mercy inscribed
upon every the loAvest token of his Far
vour, and Goodness; upon all the bless^
ings of this life ; but, above all, upon that
inestimable manifestation of it in the Re
demption of the Avorld *.
* See Luke i. 72, 78. . . . Rom. ix. 15, 16, 23.
xv. 9. . . . Eph. ii. 4. . . . Tit. iii. 5. . . . 1 Pet. i. 3. . .
ii. 10. . . Jude 21.

in the Redemption of Man. $29
The Love or God may be represented
as that particular Glory of the Godhead,
which inclines and induces him to do
good, to the various Beings, Avhich he has
brought into a state of existence, accord
ing to their respective natures and capa
cities — Avhich are ineffably diversified.
But, here again, it is of material conse
quence, that Ave preserve the most accu
rate distinction, betAveen his Love of Be
nevolence,' arid his Love of Complacence :
for, they only are the happy subjects of
the latter, who are personally acquainted
with his regenerating Mercy, and Grace.
Never, therefore, can we possibly have
just conceptions of the redeeming Love
of God, till We have been impressed Avith a
conviction, that we are, by nature, " dead
in trespasses and sins ;" and that, in those
very circumstances, of original Depravity,
moral Corruption, and helpless Misery, a
compassionating " God, for his great Love,
wherewith he lpved us —and, (i'not for
M M

530 The Glory of Grace
works of righteousness, which we had
done," or conditions which we had per
formed — " even when Ave Avere dead in
sins," and of his own sovereign Will and
Pleasure, restored us to spiritual Light,
and Life. Eph. ii. 4, 5*.
The greek Avord, which is adopted in
the holy Oracles, to express the Kind
ness of the Godhead, in this instance,
and that nothing may be introduced, to
obscure the splendour, the brightness, the
blaze, of his Mercy, and his Love, should
be interpreted to signify the spontaneous,
the unsolicited, the unexpected, sweet
ness- of his Benignity. For, no language
short of this, to avoid circumlocution,
can, I thinfc, convey the true meaning of,
XpysoTyg. Herein consists the superlative
Excellency of the Loving-kindness of
God, which is said to be " better than
Life itself." For, Avhat is Life, without it ?
Tit. iii. 3  7.
* See too, Rom. v. 6— —8, io.

in the Redemption of Man. 5Si
Having taken this cursory glance at the
Mercy, the Love, and the Kindness, of
the diA'ine Being, which are projecting
Figures in the grand Picture, we are now
sketching, we come at length to the most
prominent — his Grace: which, after de
liberate consideration, I am compelled to
suppose, must be intended to point out to
us the absolute and unqualified Freeness of
his Mercy, his Kindness, and his Love, to
those, upon Avhom they are fixed*.
For," to what, as the eternal Fountain
of our Redemption, shall Ave dare to as
cribe itj but to the gratuitous Bounty of
* This is' indisputably the primary idea of the word,
Xapt; : which is made use of, to signify the highest degree
of gratuitous Beneficence, of which any Being is capable;
where there is no virtuous inducement to excite it, but,
every thing the reverse. In this peculiar sense it is evi
dently applied by the Saviour himself, in Luke vi. 32 
36. There indeed it is rendere'd, " Thank :" which
conveys hardly any distinct idea — neither the letter, nor
the spirit, of that most sublime and disinterested Gene
rosity, which flows perfectly free — though there might be
enough in the wretched Objects of it for ever to stop Us
liberal Current.
M M 2

532 The Glory of Grace
Heaven ? to Avhat, the various Streams
of spiritual blessedness, which flow from
that Fountain .? and to what, that Ocean
of peace *and glory, in Avhich they shall
finally and for ever terminate — but to the
unmerited Grace of God? If we are
justified, is it not an Act of Grace ? If
Ave are glorified, is it not an Act of
Grace ?
Some indeed there are, Avho chuse to
haAre their abode in the regions of Dark
ness ! They prefer the dreary gloom and
obscurity of ancient Heathenism ! They
will blink, like the Owl, at the Sun of
Revelation, Avhich they abhor — and tell
you, with Epictetus, that the Philosopher
expects every thing e£ suum, " from him
self;" or, with Aristotle, that nothing more
is necessary, than to 'act zxtx Xoyov, " ac
cording to Reason :" and so, the Pride of
philosophy will teach every man to prate,
if he has resolved to follow no other Guide:
but, without any discredit to right Rea-
il

in the Redemption of Man. 583
son, and sound Philosophy, Ave believe,
and conclude, that, Hoc piarum mentium
est, ut nihil sibi tribuant, sed totum Dei
gratiae; " it is the genius, and charac-
teristick, of pious Minds, to attribute no
thing to themselves, but every thing to
divine Grace*."
Neither must we -stop here. For, what
use do Ave make of our eyes, or of our
Intellect, if we are not led to celebrate
" the Riches" of this Grace ? To those,
who know its value,, all language, and all
time, Avill be utterly insufficient to speak
its worth. We may retire, for that pur
pose, from every sublunary avocation,
and concern ; Ave may call up all our men
tal energies ; and, which is still more re
quisite, and beneficial, Ave may supplicate
almighty Aid, to illuminate and enlarge
* Christian Theology is not the Reason of Epictetus,
of Plato, of Aristotle, or of any other mere Philosopher,
ancient or modern; but, it is the supreme, the sovereign,
the infallible Reason of Heaven itself-?.
6sa Aoyog.

534 The Glory of Grace
our vieAvs 'of this exhaustless theme — but?
we may as Avell imagine, that the optic
powers of a scarcely visible insect can
grasp our planetary System, as that Ave
Can fully comprehend the treasures of re
deeming Mercy, and Love. Such is their
incomparable Value, their unlimited Ex
tent, their everlasting Duration ! This is
one ofthe topics, in Avhich we are necessi
tated to labour for expression ; and, the
more we labour, the more we sigh over its'
poverty. Innumerable are the pursuits of human
Science, and Literature, Avhich exceed our
utmost investigation. Very soon, to our
mortification, do we find, that we have
arrived at our ne plus ultra—" hitherto
shaft thou go, but no further." How
much more may it be presumed, that this
Avill be the case in infinitely higher mat
ters ! For, " canst thou by searching
find out God ? It is as high as Heaven—
what canst thou do ?"— Or, " canst .thou

in the Redemption of Man. 535
fathom his profound of Love to Man ?"
What! comprehend an " height and
depth, a length, and breadth, which sur-
passeth knoAvledge?" — Canst thou trace
the mysterious footsteps of his Providence,
through the trackless Sea, in Avhich they
lie concealed from mortal ken ? " Not
deeply to discern, nor much to knoAv;
Mankind was born, to wonder, and adore."
The Nature, the Glories, the Judgments,
and the Ways of God, are all unsearch
able. Rom. xi. 33  36.
Nor are " the richer of his Grace" less
so. They too arc " unsearchable." O
the depth of this unfathomable Ocean !
We may talk of them ; we may think of
them ; and we may indulge all the inno
cent luxury of Imagination, without any
restraint: for, even then, they will far ex
ceed. Not all the Tongues of Men, and
of Angels, in happy concert, could ade
quately describe to us " the exceeding
riches of his Grace \" Surely, if there be
m M 4

536 The Glory of Grace
Avhat is called any Reason or Fitness in
things, is it not most reasonable, and fit,
that we should be for ever digging, in such
a Mine ?
What then must be the state of those
public Teachers — should there be any such
among us — who are blind to its Trea
sures ? who are dumb in its Praise ? who
are afraid to have it sprung ? Avho detest
the Labourers, that are working at it?
who wish to have it concealed ? and, who
hold up its most zealous Panegyrists, to
ridicule, to shame, to contempt ! *.
Eternal Father of Mercies! and thou
Saviour and Friend of Man ! are these thy
commissioned Ambassadors? these, the
* Is not this almpst universally the case ? and, could
we not produce five hundred Discourses of some cele
brity, published within the last thirty years, in which
these Treasures are scarcely noticed? What an Apostacy
is this from genuine Christianity ! and, if this be a Reli
gion of divine Origin, what avenging Visitations may we
not shortly expect from its insulted Author ! To me, they
feem approaching with rapid strides.

in the Redemption of Man. 537
Heralds of thy Gospel? these, the Pro
claimed of thy Truth — thy faithful Ser
vants—" the Messengers ofthe Churches —
and, The Glory of Christ ?' — If so — forgive
the most insignificant of all thy intellec
tual creatures, this feeble Effort, to ex
plore, and to exalt, the unimaginable
riches of thy Grace !
But, if it be othenvise ; if it be indeed
the Design, and a principal Design, ofthe
most high God, in the oeconomy of Re
demption, " to shfiAv forth his Grace *— -
* The original, says a great Critic, is of much greater
force than our translation;. " that he might shew it forth
with demonstration and evidence — that so the World
might see, admire, and applaud, the bounty of his Grace."
Evidenter et multo manifestissime demonstrat, vultque
Deus ab omnibus animadverti. EvieMvy/u notat, satis ma
nifest et dilucide declarare, ita ut omnibus res appareaf,
ac.negari vel occultari nequeat,
I have been peeping into some of our Commentators, of
the highest reputation for Learning — and, would you be
lieve it possible ? so much are they affected* With this su-
pereminent and wonderful display ofthe divine Grace, in
the grand Scheme of Redemption, that they have not of
fered a single remark upon it ! Let christian Charity

•538 The Glory of Grace .
the riches of his Grace—the exceeding
riches of his Grace— in his kindness tot
wards us through Christ Jesus ;" shall I
profess myself a Believer in his Revela
tion, and Avill you deem yourself an In
structor ofthe ignorant, Avithout any pious
Ardour, to enter into that design', and to
promote it upon earth ? Let us honour
ably disclaim all pretensions to the Reli
gion of divine Grace, if it be not our
study, ambition, and delight, to extol the
Grace of that Religion. How can Ave be
supposed to possess that Religion, if we
do not breathe this Spirit !
Conscious — as I ought to be — of " the
winter in my strain" and of the very little
glory I have been able to render to so im-
morfrd a Source of Faith, and Hope, and
Peace ; knowing, that the decorations of
my Eloquence can no more recommend,

suppose, that they thought the passage above all criticism,
and all praise — and that no human tongue, of Erudition or
Eloquence, was equal to its celebration.

in the Redemption of Man. 539
than they can disguise, the simplicity of
Truth, I blush for my deficiencies ; and
can only lament, that such a Cause can
not ahvays find a more able Advocate. I
have one Consolation however left ; 2 Cor.
viii. 12*.
* " I own the glorious Theme has fir'd my breast" —
and given it all the little animation, of which a most brittle
frame is susceptible : and, amply shall I be rewarded, if,
in striking this Master-string of divine Revelation, I shall
have awakened the attention of but a few to its enchanting
tones. For, though so much has been offered on the
subject, " Almighty Grace, thou great exhaustless Theme,
," .What eloquence of Man can talk of thee ?
" What thought has fathom'd thy eternal, depths,
" Or measur'd out thy lengths ? What Angel's wing
" Has reach'd thy heights r What Seraph's flowing song,
" In all the pow'rs of heav'nly harmony
" Can paint thy charms, and to the ravish'd soul
" Unfold thy beauties in their native light ?
" For, O ! what bounds has Kindness infinite?
*« What limits shall his wond'rous Grace confine —
u Who works in all things as his Counsel guides,
" Mov'd by his own Benignity — the Spring,
" The everlasting spring, from whence arise
« All the bright schemes, and well-contriv'd designs,
fc That Love in its omnipotence could form."

540 The Glory of Grace
Let the modest and enquiring Reader
condescend to supply these acknowledged
defects: let him begin again, and con
tinue, this interminable Theme, Avith in
creasing rapture, and joy. Let it be his
Refuge, in life ; his Repose, in death ; his
Triumph, for ever. Amidst a thousand
temptations and snares, difficulties and
fears, trials and woes, let him be always
mindful, that there are certain properties
in it, Avhich will afford him support and
comfort in every possible condition of ca
lamity, and distress : that there is a Free
ness in the divine Grace, an Extent, a
Preciousness, a Fulness, and a Perpetuity,
which, after all that can be said, will
abundantly exceed! Let him meditate,
therefore, much and often, on Ps. xxxvi.
7— — 9- . Is. Iv. 8, 9- • Rom. v. 15  21.
Eph. iii. U  21*.
* We are so much in the careless,~ irreligious habit of
reading these passages in a formal, cursory way, that we
enter no more into the spirit and glory of them, than if
they were some composition of a merely human Pen ! It

in the Redemption of Man. 541
Encompassed, as Ave are, with many a
care — born to trouble, as the sparks fly
upward — and liAdng, as Ave do, in a World
of vanity and vexation, of sin and sorrow
— where shall Ave betake ourselves for a
never-failing Ground of tranquillity, and
solace ? Let us never forget, that, to be
the Objects ofthe divine Love, to be the
Vessels of divine Mercy, to be the Chil
dren of divine Grace, and to " taste the
Loving-kindness of the Lord," is the per
fect consummation of all possible Bliss,
for time, and in eternity.

will be of more consequence to the pious Reader to rumi
nate on the language made use of in such passages, than
to have his Mind diverted from it, by any critical Anno
tations, or diffuse Commentary. Let him observe accu
rately, both the strength and the copiousness of expres
sion, designedly adopted by the inspired Writers, to give
us the most exhilarating, and even incomprehensible views
of the exceeding riches of the divine Mercy, Grace, and
Love. Had I a Voice of thunder, I would make it roar,
in the ear of every christian Teacher,
" Go, AND DO THOU LIKEWISE."

542 The Glory of Grace, fyc.
" These are the thoughts that make Man, Man ;
" The Wise illumine, aggrandize the Great.
" How short our correspondence with the Sun !
*' And while it lasts, inglorious ! Our best deeds,
" How Wanting in their weight ! Our highest Joys,
« Small cordials to support us in our pain,
" And give us strength to suffer. But, how great
" To call Heaven's rich unfathomable Mines
" Our own ! to rise in grandeur, as in bliss—
" Initiate in the secrets ©f the Skies !
" In empire high, or in proud science deep,
" Ye " born of earth ! on what can ye confer,
« With half the dignity, with half the gain,
" The gust, the glow of rational delight,
« As on this theme — which angels praise, and share ?
" Man's fates and favours are a theme in Heav'n !"
Rev. v.

ANAKE<DAAALQ2I£' OR,
Qeierai Diagram:
in Avhich, it is purposed to demonstrate to every
understanding — from the most unlettered, to
the most acute and comprehensive, minds —
and, without any ofthe arts of Logic, Sophistry
or Perversion, that,
Christianity IS
A Religion of Grace:
and, that this, in every proper view, that can be
taken of it from the sacred Writings, is its most
discriminative Char act eristick : so that, if it be
not thus represented, it is not the christian
Religion. To EvuFysXiov Ti\q %xptTog tv Qas,

u Weigh, and weigh well, the wondrous Truths I have
in view: which cannot be weighed too much: which,
the more they are weighed, amaze the more: which, to
have supposed, before they were revealed, would have
been as great madness — and to have presumed on, as great
sin — as it is now madness and sin, not to believe. Such
precious and beatifying news is brought us by Revela
tion : that Revelation, which is rejected and despised,. by
those, who affect to be thought wiser, and happier, than the
rest of mankind." Young.

544 Christianity,
" What we admire, we praise : and, when we praise,
" Advance it into notice — that its worth
" Acknowledged, others may admire it too. *
"• I therefore recommend, though at the risk
" Of popular disgust, yet boldly still,
" The cause of Piety, and sacred Truth,
" And Virtue — with the Means, which God ordain'd
" Should best secure them, and promote them most.
K Hopeless indeed that dissipated minds
" And profligate abusers of this world
,c Should seek the guiltless joys, that I describe,
" Allured by my report." CowPER*.
Unde Voluntatis sanctae subsistit Origo,
Unde animis Pietas insit, et unde Fides ;
Adversum ingratos, falsa et virtute superbos, excolui.
Quos si tranquilla studeas cognoscere cura,
Tutus ab adverso turbine, Lector, eris.
Nee libertate arbitrii rapiere rebellis,
Ulla nee audebis dona negare Dei.
Sed bona quae tibi sunt, operante fatebere Christo,
Non esse ex merito sumpta, sed ad meritum.
Prosp.
Ta p.epi\ irpo; ctvTO to ohov iei amnsetv, et avjxipQva mi apuoilona
txetvu. Piotin.
* Should any apology be demanded for the frequent
use, that has been made of this charming- and instructive
Poet, it shall be offered in the language of a moral and
critical Satirist, who knew how to appreciate his 'intellec
tual worth.
" AVith England's Bard, with Cowper, who shall vie ?
" Original in strength and dignity ;

a Religion of Grace. 545
God.

O,

'f all objects of contemplation, the
Supreme Being must necessarily be both
the most interesting and the most grand.
His eternity, his immensity, his irresistible
power, his infinite knowledge and unerring
wisdom, his inflexible justice and recti
tude, his supreme government, conducting
all the movements of this vast Universe to
the noblest ends, and in the Avises't manner,
are objects, Avhich fill the utmost capacity
of the Soul, and reach far beyond its com
prehension." But now, what is the particular point
of light, in Avhich this adorable Object
exhibits himself to us in his own special
Revelation, of his nature, perfections, and
Avill ? and, as " calling us to his eternal
glory by Christ Jesus ? "

M With more than Painter's fancy blest, with lays
** Holy, as Saints to heav'n, expiring, raise."
Tom Miuraoxl tepi\ Aon; !
Pursuits of Literature.
-N N

546 Christianity,
The remarkable Title, which is given
him, on that occasion, is this — The God
of all Grace. 1 Pet. v. 10. By which
he is evidently proposed to out Faith, and
Hope, and Love, as the Fountain of all
that Grace, to Avhich Ave must apply for a
free, perfect, and everlasting Salvation.
What, again, Avas the eternal Origin of
the Redemption of the World by Jesus
Christ ? The Grace of God. Hebr. ii.
9, 10. Rom. v. 15.
Jesus Christ^
What Avas the Motive, Avhich induced
The Messiah to engage in the arduous
undertaking of Mediation between God
and Man ? so far, as that Motive re
spected the guilty criminals, in whose be
half he interfered. It was, " the Grace
of our Lord Jesus Christ/' Acts xv. 11,..
2 Cor. viii. 9.
What is that Fulness, which is said to
be laid up in Him, for every purpose
6

a Religion of Grace. =64,7
of complete, plenteous, and eternal Re
demption ? It is a fulness of Grace.
John i. 14— -17. Col. i. 18  20. . . .
2 Thes. hi. 18. Jude xxi. And hence, the
language of the celestial Inhabitants, in
Rev. v, 11  13.
Why hath it pleased God to bless his
redeemed people Avith " all spiritual bless
ings in heavenly things in Christ Jesus?" —
To " the praise ofthe Glory of his Gr ac e ;"
and, ** that he might shew forth the ex
ceeding riches of his Grace/' Eph. i,
6, 7- • - • Eph. ii. 7. s
The holy Ghost.
In the (Economy of Redemption, what
is one of the peculiar Names, by Avhich
the third person in the ever-blessed and
glorious Trinity is distinguished ? He is
expressly called, "The Spiritof Grace."
Heb. x. 29. " The blood of the Cove
nant," as it is there denominated, was the
most sublime expression of ihe Grace of
N -IT 2

54« Christianity)
God, and, as such, it was attested on the
day of Pentecost, by the holy Ghost : Avho
is the Spirit of truth, the Spirit of faith,
the Spirit of holiness, and, in all these,
-" The Spirit of Grace."
The Scriptures.
What is " The Word of God ?"
It is the Word of life, the Word of re
conciliation; the Word of salvation, and,
" The Word of his Grace." Acts xiv.
3. . . . £0. 32. For, the very Design of it
is, to reveal to us the Nature, the Extent,
and the inestimable Value, of the Grace
of God. Religion.
In what manner is the Whole of true
Religion, and christian Virtue, occasion
ally stated in the inspired Volume? By,
" The Grace of God." Acts xiii. 43.
Eph. iv. 1  7. ... 2 Cor. xii. 9- • «- •
Phil. i. 6, 7.

a Religion of Grace. 548
What is Christianity itself? " The Dis
pensation of The Grace of God:" or,
the CEconomy of divine Grace, H oixovopw
T*iq XtxptTo; ts 0e». Eph. iii. 2. . . . 1 Pet. V.
12. The Gospel.
Hoav is it, that the Gospel is particu
larly characterized in the sacred Scrip
tures ? Sometimes, as " the Gospel of
Christ ;" then, as " the Gospel of Peace;"
and then, as " the Gospel of our Salva
tion ;" but, more especially, as "the Gos
pel of the Grace of God." And Avhy ?
Because it contains in it the most illus
trious display of the divine Grace to man
kind. Acts xx. 24. ... 2 Cor. vi. 1,2...
1 Pet. i. 10  12*.
* I cannot deny myself the pleasure of presenting the
Reader with a brief Analysis of this most important and
comprehensive passage, i. The " Salvation" of Christ
was the great subject of anxious Enquiry to the Prophets
of old time. 2 Pet. i. 16-y — 21. . . 2. All the blessings
of the christian Redemption are virtually included in the
above* term, " Grace." ... 3. The Spirit of inspira-
U N3

550 Christianity,
What are the Essentials of this Gospel ?
" Grace, Mercy, and Peace, from God
the Father, and from Jesus Christ our
Lord." l Cor. i. 3  9. . . 2 Cor. i. 2.
Gal. i. 3. . . . Eph. ii. 2, 3.
Ministers.
By what Favour or PoAver is it, that we

tion is " The Spirit of Christ." ... 4. To preach uThe
Gospel," is, to proclaim the Redemption and Salvation of
Grace in Christ Jesus. ... 5. The Revelation of Scrip
ture was not completed, till the holy Ghost was sent
down from heaven, after the Ascension of the Messiah.
John xiv. 15  18. . . xv. 26. . . . xvi. 7  15. . .
6. The Gospel must be of divine Origin. ... 7. The
very "Angels desire to look into those things,"' which some
Men neglect, and others despise ! To look into, waeaxwmw ;
the Word signifies, most heedfully to pry into a thing: pro-
penso collo et accurate introspicere in aliquid ; omni studio
incumbere ; summa diligentia explorare. This is supposed
by some to have been typically prefigured by the Cherubim
of glory over-shadowing the Mercy-seat of the holy of
holies. . . Exod. xxv. 18  20. Thus, « the Angels
cannot be satisfied with a transient view ; they are anxious
to investigate the Mysteries of redeeming love, with the (
most eager and penetrating inquisition — full of wonder,
enquiry, and delight." — What an Example is here\ for
public Teachers, and private Christians!

a Religion of Grace. 55 1
have any apostolical Preachers of sacred
Truth ?
By the " Grace of God." Acts iv. 33. . .
Rom. xii. 3,6.... xv. 15... . . 1 Cor. iii.
10. . . xv. 10. . . Eph. iii. 8. . iv. 7  16..
Jer. iii. 15.

What is the peculiar nature of the chris
tian Ministry ?
To " testify," [Sixpcoc^Tvoacr^-cit, exactly and
thoroughly to testify,] " the Gospel of the
Grace of God/' Acts xx. 24.
Christians. t
By Avhat unusual kind of- phraseology.
are the Saints and Servants of the most
high God sometimes pointed out to us, in
holy Writ? By, " The Remnant -according1
to the Election of Grace." Roni. xi. 5,6*.

* Predetermined, never to disquiet the world, or my
self with any polemical Controversies, I am not arguing
frere, whether the Apostle refer to an exclusive choice of
p4

55% Christianity,
What is the christian State ? A State of
Grace. Rom. v. 2. . . vi. 14, 15 
Hebr. xii. 15. . . l Pet. v. 12. All pre
tensions to Piety, Goodness, and Morals,.
Avhere there is no solicitude of Mind,
whether Ave are indeed in such a State, as
this, are a gross delusion, and may prove
in the end fatal.
What then is a State of Salvation ? It
is, " to know the Grace of God in truth."
Col. i. 6. And this is Avhat I suppose to
be intended, by christian Expei'ience, or ex
perimental Religion: which is nothingmore
than a Consciousness of my being person
ally acquainted with such things, as the
Scriptures assure me are essentially requi-

Nations, Churches, or Individuals ; [though the term,
Remnant, seems' applicable only to the last, J but that, in
either instance, it' is entirely of Grace : otherwise, there
can be no decided meaning in the, simplest language, and
the Scriptures must remain for ever unintelligible — but
to those, who. possess the unenviable learning, and talent,
of making quidlibet ex quolibet, or, of rendering the
Bible itself, the very scorn of Infidelity. 2 Thess. ii,
1 1  14.

a Religion of Grace. 55s
site to the christian State, the christian
Character, the christian Peace, Hope, and
Happiness. Will any man betray such a
malignity of hatred, towards every thing
that is really christian, as to pronounce
this irrational, extravagant, enthusiastic ?
Compassion itself Avould oblige us to de
plore so great a depravity of nature, and
taste *. — ¦
* I wish I could give an inquisitive Mind a still more
luminous account of experimental Religion : but, admitting
it to be incapable of any other, that would be no argument
against its reality.
A foreign Writer, sufficiently apprehensive of every
thing visionary and fanatical, has nevertheless affirmed,
that, " in regard to Religion, we should not only take the
way of Reason and Faith, in arriving at the knowledge of
truth and certainty — but, of Experience. For, on this
experimental knowledge all -depends : since nothing can
supply the want of it; and because all the other kinds of
knowledge, unless they are connected with this, are in
capable of rendering us happy. As to the nature and
quality of these spiritual Experiences, what are they but
the Feeling of the good eftects, which Religion has upon
us ; of the happy changes it works in our Sentiments, our
Judgments, our Inclinations, our Actions, and our Plea
sures. These effects, however, arise from two different
Causes : one, being the proper and peculiar force of Reli
gion ; and the other, the particular assistance 0/ the Spi-

554 Christianity,
By what Energy is it, that we are any
of us effectually called to the saving know,
ledge of divine things— to glory, and vir
tue? Consult Gal. i. 6, 15. . . . Eph. iv.
7. ... 2 Tim. i. 9. . • , 1 Pet. v. 10. Acts
xi. 21  23.
Hoav are we justified in the sight of
God ? " Freely, by his Grace." Rom, iii,
What is the Righteousness, by which
Ave are justified ? " A Righteousness of
Grace, and Faith" — which is the Gift of
God. Rom. v.
It is particularly requested, that this

rit of God. This idea is perfectly clear, and coincides
with the nature of our Mind."
* AtKaus/nevot io>peav, Gratis — /. e. ex gratuito dono ac
mera liberalitate ; ita ut non modo antecedentia, sed etiam
consequentia fidem, opera excludantur — cum de ilia Jus-
titia quasritur cujus unius virtute subsistimus : quod ut
ptanius etiam fieret, adjunxit Apostolus -pi wits Xupiti,
ipsius gratia. BEZA.

a Religion of Grace. 5 5 £
?whole Chapter may be perused Avith the
utmost care, and without any comment:
and then, what is the natural Condition of
the persons, for whom the Saviour is said
tp have died ? They were " Sinners — un
godly" — in a state of " condemnation" —
and, " without Strength." . . . What are
the Benefits, they are said to derive from
his mediatorial Undertaking? They are
" justified ;" they are " reconciled to God ;"
they are " saved from wrath;" and, they
obtain " Righteousness, Peace, Hope, Joy,
and eternal Life, through Jesus Christ our
Lord :" and all this, in such a way, as
that " Grace may reign." Can any thing,
but the most artful and subtile enmity to
obvious Truth, give the Chapter any other
interpretation ? Which is still further con
firmed, by Gal. ii. 16, 21. . . v. 4. Tit. iii.
3  7*.
* If human authority could possibly add any thing to
the Testimony of Inspiration, we could easily select quo
tations from Writers in the purest age of the christian
Church ; from Clement, Polycarp, Justin, and Irenaeus.
But, we have already exceeded our limits — .and have been
compelled to omit much, that we were anxious to insert.

556 Christianity,
Why are Ave "justified by Faith?" It ia
of Faith-^that it might be by Grace. Rom,
iv. 4-  6, 14 — —16. . . Acts xviii. 27.
How are we to obtain the Remission of
our Sins ? Through-" the riches of divine
Grace." Eph. i. 6, 7. Col. i. 12  14. . .
Acts xiii. 39.
What is the primary efficacious Cause
of Faith ? The Grace of God. Acts xviii.
27. How are we saved ?• " By Grace through
Faith." Eph. ii. 8, 9. • . Tit. ii. 11  14.
Acts xv. 11.
Why are Ave to be saved in this particu
lar mode ? Consult Eph. ii. 7.

Could we flatter ourselves with the prospect of public en
couragement, they might appear, E«v o Kupto; Seton, on
some future occasion. In the mean time, let not the vain
and haughty Sons of artificial Erudition disdain the simple
style, in which these great matters are conveyed to us in
holy Writ. Christianity, like its divine Author, is " a
Guide of the blind, a Light to them that sit in darkness,
an Instructor of the foolish, and a Teacher of <t>abes.M

a Religion of Grace. 557
What is the inexhaustible Source of all
personal Holiness, Excellence, Virtue, and
acceptable Service ? The divine Grace.
1 Cor. xv. 10. ... 2 Cor. i. 12. . . ix. 8. . .
2 Tim. ii. 1. . . Hebr. xii. 28. . . xiii. 9.
Zechar. xii. 10. . . Col. iii. 16. Eph. iv.
29. How is the christian Progress, or 'Ad
vancement, in the divine Life, represented
in the Scriptures ? By " growth in Grace."
2 Pet. iii. 18.
What are the Treasures, Avhich God
hath promised to the humble ? The trea
sures of Grace. . . Jam. iv. 6. . . l Pet.
v. 5.
What is the Security, and Stability of
the Soul, as to its supreme Happiness ?
Divine Grace. ... 2 Cor. xii. 9. . . Hebr.
xiii'. 9-
Where must we apply for all spiritual
Blessings in heavenly things? To " the
Throne of Grace." Hebr. iv, 1 6.

$5,® Christianity,
What is the greatest Goodi we can pos
sibly wish to any human Being? " The
Grace of God." Eph. vi. 24. . . 1 Thess. v.
28. Rev. xxii. 21.
What is the Consummation of all earthly
Felicity? See 2 Cor. xiii. 14.
What is Heaven ? " The Grace, which
is to be brought unto us at the Revelation
of Jesus Christ." I Pet. i. 13.
To what are the perfect Unity and
Unanimity of the first christian Church,
founded by the Apostles, ascribed? To
" the great Grace, which Avas upon them
all." Acts iv. 32  35.
What will be the everlasting Theme
and Song of Gratitude, and Praise, to the
whole Church of God, when triumphant
inGlory ? " Grace, Grace." Zechar^iv.
6", 7.
* The very Simplicity, however, of such a Statement of
the christian Religion will be sufficient to render it dis-

a Religion of Grace. 55§
It Avill be np surprise at all to this
Writer, should the majority of those, Avho
have patience enough to conduct them
through these pages, exclaim, " What new
doctrine is this ! " The general ignorance,
of pure, original Christianity, is melan
choly beyond expression*. Totally de*
tached from all Sects, and Parties, a more

gusting, in this enlightened and refined Age ! though one of
the most elegant of the latin Fathers long ago observed,
Simplex et nuda Veritas est luculentior ; quia satis ornata
per se est : adeoque ornamentis extrinsecus additis fucata
fsrrumpitur : mendacium vero specie placet aliena.
Lactantius.
Dilucida et negligenter quoque omnibus aperta ; ut in
animum Veritas, tanquam Sol in oculos, etiamsi in earn non
intendatur, occurrat. Quare, non ut intelligere possit, sed
ne omnino possit non intelligere, curandum. '
* If any doubt be entertained, whether the na
tional Church supports this idea of Religion, perperfd
the nature of her Doctrines, and the character of all
her Devotions. Look particularly into the language
of her Collects — and, especially, into those for, Ad- '
vent i  4. ^ . . . Innocents' day. . . . Epiphany
1. . . . 5. . . . Lent 1. . . . 4. . . Easter day. . . .
After Easter 2. . . . Trinity Sunday. . . . After Tri-

560 Christianity,
isolated Being, who is not quite cast on a
desert Island, can scarce exist. In such a

nity i. . . . ii. . . . 17. . . . 18.  This is only a
brief Specimen of the Style and Spirit, which pervades all
her Institutions. She recognizes no Religion of Reason,
Philosophy, Free-will, or Self-determination. Examine her
Articles, 9. 10. 13. 17. . . . and her Collects, for Ash-
wednesday; Lent, 2. Easter, 4. 5. Whitsunday. Tri
nity 1. 4. 6. 7. 9. 13. 15. 19. 25. Let the Millions, who
profess the national Faith, study their own Religion, in
these Articles, and Collects — if they wish to understand it.
For, is it not an exercise of Candour, at the expence of
Truth and Fact, to admit, that, in th.e long run, more than
.five in fifty are acquainted with the import of either ?
Perfectly willing to account to the Public, for any Zeal
I have shewn, in illustrating the great Fundamentals already
stated, be it observed, that, " To seek Salvation by the
deeds of the Law, is, in effect, to subvert the very nature
and design of Salvation by Jesus Christ : that, on the
ground of Justification by works, the whole mediatorial
Work of Jesus Christ, and the Agency of the Holy Ghost,
would be superseded altogether ; for, " if Righteousness
come by tke Law, Christ is dead in vain," and, " The Grace
ef God" is utterly frustrated : that, the Doctrines, we
oppose, are calculated in their obvious tendency to flatter
the Vanity, and feed the Pride, of the human heart — to
promote Boasting, and to destroy Humility: and that,
there could be no Certainty of salvation, were it not
founded on Faith, and Grace. Rom. iv. 16."

a Religion of Grace. 5 6 1
peculiarity of Situation, these thoughts
have been penned ; in the direct view of
that eventful moment, when his Judges,
and his Critics, will appear together with
him at an eternally decisive Bar : and, if
he has not given the most accurate state
ment of The Religion of the Bible, with all
the assistance he could derive from close
investigation, undisturbed solitude, and
persevering application to " The Father
of lights," he is utterly incapable of dis
cerning what it is, or what it means.
The almost entombed tranquillity, in
which his moments are gliding away, has
afforded him this opportunity of taking a
calm review of a System of sacred Truth,
he has often contemplated — would he
could say, with all that unceasing and
holy estimation it justly merits ! and, not
withstanding the numerous defects, which
superior Minds will easily discover, it
will be acknowledged, he hopes, that he
has erected an Edifice with artless simpli
city ; that, its Basis is, the very Founda-
Oo

562 Christianity,
tion Avhich infinite Wisdom itself has laid ;
that, it is disfigured by no needless orna
ments ; that, it is illuminated only by the
beams of " The Sun of righteousness;"
and, that nothing has been proclaimed in
it, but the riches, and the glory, of
Divine Grace*.
* He has therefore taken some pains to arrange in the
most perfect order, and in one comprehensive scale, no less
than thirty Arguments, to ascertain his grand Position—-
that, Real Christianity is a Religion of Grace. Si non
possint valere, ut dicit Quintilianus, quia magna sunt,
valebunt quia multa sunt, quae ad ejusdem rei probationem
omnia spectant. So that, if, either from our own rea
soning Powers, or from any public Instruction, we form
to ourselves a different idea of Religion, it is perfectly
clear to his understanding, that, it is not Christianity.
And this he says, not for the gratification of any personal
vanity, or conceit — fm yevotTo' but, for the Truth's sake.
2 Cor. xiii. 8.
Far be it from such a Writer, to entertain an idea so
presumptuous, as that of conveying any information to the
learned Students in either of our famous Universities : to
which, they are supposed to retreat, for the special purpose
of "seeking and intermeddling in all Wisdom :" but if there
should be such an irregular, such an unpardonable Ano
maly, in those Seats of universal Science, as an academical
Lounger, Idler, Trifler, Rambler, Saunterer, or fashion
able Coxcomb, it might perchance be worth his while, in
3

a Religion of Grace. 56S
He 'might perhaps have fainted in the
prosecution of this humble attempt, had
he not met with this ecouraging excite
ment in one of our public Journals. " This
is a subject" — alluding to religious instruc
tion — " respecting Avhich, more than any
other, Ave may say, Nil actum, si quid

some indolent, lazy moment, to pop into this Temple of
Truth. Who can tell, but that he might pick up a senti
ment, or two, in an easy, genteel, en-passant way, which
may eventually turn to good account ! Possibly he might
collect a hint, or so, which may assist him in discovering
the truth of Reason; the truth of Virtue; the truth of
Pleasure ; in a word, that Truth which is as immortal as
its Author, Object, and End.
" The love of Truth," says a great Philosopher, " is
strong in every well-disposed Mind : but, men are prone to
be led too much by Authority in their opinions; and
there are persons in the world of so mean and abject a
spirit, that they may be called mere beggars with regard
to their opinions : through laziness and indifference about
Truth, they leave, to others the drudgery of digging for
this commodity ; they can have enough at second hand to
serve their occasions. Their concern is not to know
what is true, but what is said and thought on such and
such subjects ; and their understanding, like their Clothes,
is cut according to the Fashion."
O O 2

564 Christianity,
superesset agendum. Still there are many
persons, who require additional informa
tion upon their most important concerns,
and an invigorated attention to their
eternal interests. The various arts, Avhich
ingenious Self-love employs, to hide men
from themselves, call for a diversified ap
plication of the means of counteraction.
A display of The Standard of Truth does
in reality, what is attributed in romance
to the fabulous Shield and Ring — it dis
sipates the illusions of Self-complacence,
and shews without disguise the true state
of our disagreement with " The Word
of God."
In conducting the Reader to this Temr
pie, he might have been led a circuitous
route through all the ancient Mythology
of Egypt, India, Phoenicia, Persia, and
Greece : he might have been introduced,
successively, to all the various Schools of
the pythagorean, the stoical, and the athe
istic Philosophy : but, has not our time
been devoted to a much more valuable

a Religion of Grace. 565
purpose — in elucidating the elementary
principles of divine Revelation ? Taught
by celestial Wisdom, what occasion have
Ave to apply to the milesian Thales, the
persian Zoroaster, the Chinese Confucius,
the samian Sage, the sublime Plato, or
the acute and profound Aristotle ? From
them, we may indeed collect some stores
of human Learning ; but, for The Science
of Salvation, we must look to a very dif
ferent quarter. To that quarter, I have
been aiming to excite the utmost atten
tion, in these leaves. Let them be judged
only according to their Intent, and I am
secure of the approving smile of every
amiable, every candid, every benevolent
Heart. In this pleasing hope, I retire
from my honest, and disinterested, how
ever unavailing Essay, to serve mankind,
as to their highest interests — their immortal
Concerns. And now,
« Almighty Thou, whence ev'ry Being rose,
" In whom they safe exist, and soft repose :
" Fix'd in whose pow'r, and open to whose eye,
" Immense, these copious worlds of wonder lie -,

566 Christianity, Sgc.
11 To Me, the meanest of thy works, descend —
" To Me, the last of ev'ry Being, bend :
<c Since not exempt, in thy paternal Care,
te The lowest triumph, and minutest share.
w In want and weakness be Thy Grace display'd,
** And Thou assist, where else no arm can aid.
« But if — as surely ev'ry Mortal must —
« If now I hasten to my kindred dust—
<c In that dread hour, from the devouring deep,
<s The spark of deathless animation keep:
« Then may my Soul, as bright instinctive flame
*c Aspiring then, thy kindred radiance claim :
" Up to thy Heav'n of peace the Trembler raise —
« Though there the least, the first to sing thy praise."

1 Tim. i. 17

Exegi.

Recedo.

FINIS.

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