YALE
UNIVERSITY LIBRARY

DISSERTATIONS ON
VARIOUS INTERESTING SUBJECTS,
WITH A
VIEW TO ILLUSTRATE
THE
A3UABLE AND MORAL SPIRIT
OF
CHRIST'S RELIGION;
AND TO
CORRECT THE IMMORAL TENDENCY
OF
SOME DOCTRINES,
AT PRESENT,
POPULAR AND FASHIONABLE.

BY
THE REV. THOMAS WATSON

LONDON :
PRINTED FOR LONGMAN, HURST, REES,
ORME AND BROWN,
Paternoster-Row,
BY. R. RO0GERS, WHITBY.
1810.

CONTENTS.

!**+•*¦*¦•*

Chap. Sec. fjge.
I. On remgion and superstition 1
1 The character of true religion  1
2 False religion and its branches  2
3 Popular superstition  3
4 Learned superstition  6
5 Religious superstition  9
6 The grounds Of superstition  11
7 Superstition consists, 1st. inpractis-^-.n
ing things not commanded  )
'" 8 id In lay ing too much stress on things }..„
commanded  ,  .•¦>•
II. on reason  20
1 Reason judges of revelation and ^*)20
* evidences  • )
2 —  . assists in interpreting thel^-t
scriptures  *'
3 , employed to encounter *«/*-) 23
delity and false religion  »
4 Jesus Christ appeals to reason  27
5 Reasonjudges of doctrines and duties, \ ^
distinguished from faith  )
6 —  ¦ detects impositions andsuper-} gfj
stitious obs&rvances  <••-'
7 .. employed in settling the canon ) ^
of the scriptures  ••  •• •-¦• /

IV.

Chap. Sec. y PaBe*
III. ON faith  ,  •••• 38
1 What faith is  38
2 lite objects of faith  39
3 Difficult to avoid heresies, when ~i^
dark subjects concerned. ......... .. y
4 Faith, a powerful principle .. .,..•<•• 45
5 Faith abused by, being applied to ) ^
improper objects ..,,,  ...?.  ->
6 Is faith produced instantaneously ? 50
7 /* it to be expected in perfection? 52
8 Is faith 'essential to salvation ?.,....,. 54
9 Faith, the test of the christian cha- ")
racter, opens many doors for im- V5?
position...  ....,....,..,...,.}
10 Why, more stress laid on faith, than \ rj*
on other christian virtues?  j" ~
11 Faith may be not free from doubts 64
%2 Faith sufficient to direct every man ) „*
wha t course of life he should pursue )
13 Faith places before the min,d, objects }„„
, the most interesting  .s..)
14 Evidences suited to different characters 70
,JV. Christ's moral doctrines,"]
men's perversion of them, j
and the doctrine o.f, sud
den conversions  v. I
1 Chrisfs doctrines plain, interesting { _,*
and directed fo practice  j '
2, P(trk doctrines useless —t  ,  7f

Chap. Sec. Pago.
3 Consequences of affirming that man! fift
can do nothing good  )
4 Sudden conversions can only be from ) „..
vices not interwoven with our na ture )
6 Other vices not easily eradicated :,.. 82
6 The same, may be applied to the \ R .
meaner and common vices  ,. J
7 No great improvement made by sud- ") SR
den conversions ,  ,ii
V. ON COMING TO CHRIST, AND ON) q-
DEATHiBED REPENTANCE ....)
1 Difficult to understand the popular) «,
phrase of coming to Christ  ,. )
2 Ignorant of the former character. of~\
the malefactor who suffered with ( Q/-
Christ  '.\
3 Probably acquainted with Christ\
before  )
4 The case considered as a sincere and \
accepted repentance  „...,?.
5 A death-bed repentance examined on~\ 1n
the general principles of the gospel)
6 Wants the best evidence of repen~\
tance, a change oflife...  )
Vl. THE PHARISEES DWELL PRINCI-^J
PALLY ON THE POSITIVE AND j
SECONDARY DUTIES; JESUS )¦ 108
CHRIST ON THE PRINCIPAL II
AND MORAL DUTIES  ...,J
% The division of 'christian duties .... 10$.

VI.

•ebapt Sec. **&t
2 Secondary duties no evidence ^Ojjq
improvement  «.  )
3 False religion presses most upon pd- )| -« 2
siiive duties  .'  )
4 Our Lord's severity in censuring) .--
• the pharisees  »  .....)
5 Jesus Christ not a popular eliarac-\**n
ter — reasons why  j
6 Unpopular, not only for what he) 11ft
taught, but for what he omitted ).
7 The superstitious observance of ths\ -. Qe>
V sabbath aniong the Jews .... ..,. „ I
8 On sound principles  124
VII. REFLECTIONS ON THE SABBATH) .. „
AND ON PRAYER  j
1 The wisdom of the institution of\~R
the sabbath  ....)
2 Thesabbathcommemoratesthework) 19Q
of creation  j
3 Commemorates, also, our Lord's )-.„(>
resurrection  )
4 Gives a polish to society  131
5 This institution liable to abuse..... .. 134
6 Liable to be perverted to superstition 136
7 Remarks on our Saviour's prayers 189
8 The abuses of prayer  143
VlH. ON INTERNAL FEELINGS AND MO-1 „ . -
DERN INSPIRATION  ... j
J Internal feelings, impositions 6r de- \ 1 . _
lusions  .„.., ,  ,.,  „...,... >

vn.
Ch»pt. Sec Page,
2 Not required as a guide  148
3 Set aside the use of revelation  150
4 Difficult to assign a reason for them 151
5 Open a door for imposition  153
IX. Christ's religion forbids not!
CHEERFULNESS, NOR THE IN- ( ...
>155
NOCENT ENJOYMENTS OF SO- j
CIETY  J
1 Christ's religion consistent with)^.-
worldly duties  )
2 Christ lived a common life, and dif- \-,e.o
ferent from all other reformers )
3 • Our Lord mixes with society, and*\
attends, occasionally, entertain- > 163
ments: reasons assigned  j
4 Christ at the marriage feast  165
5 Reasons for doing so  168
6 By this delivers religion from fAe|,71
gloom of false professors  J
X. ON RECREATIONS  174
1 Our Lord no enemy to innocent re-j
creations — brief remarks on music > 1 74
dancing, and the theatre  j
2 Observation on the common games 1 79
3 It is araued that there is no neces- \ , „
"~ V 183
sity for amusements  j
4 Opinions of eminent divines on these 1
1 J >18/
matters   J
5 Conclusion  ,  191

ERRATA
JN NUMBERING THE SECTIONS:

Page 4, line 12, erase 3.
Page 47, liue 19, for 6 read 5.

DISSERTATIONS, &ci
CHAP, t
ON RELKtfON AND SUPERS^ PrftjNY
i. RE LEGION; which implies out belief arid
knowledge of the Supreme beings of a future
state of rewards arad: punishments, and' the duties
arising from those principles, constitutes not only
the distinction, but also the' glory and ornament
of our nature. Religion, in its principles, lays.
the foundation of our duties, becomes the guides
of Our lives, ancfis intended to prepare us for A
mere perfect world'. Religion unites us with
other worlds* and higher intelligences, forms our
connections with the greatest- an€ best of beings,
atod'with the more pure and perfect society above.
But religion, like many of the other gifts of
heaven, is* liable to be corrupted and debased.—.
lit its- p«re state; it exalts and adorns our nature,
rende-PS- men amiable and excellent ¦; but, init#

2
deformed state, it degradesarid debases man, an<J
renders him the object of aversion and horror.-^
True religion discovers itself in rational acts of
piety; in prosperity, it keeps the mind calm,
feeling grateful acknowledgements to the author
of all good, and in the height of its gratitude
keeping clear of intemperate exultations, deeply
impressed with the uncertainly of all earthly joys.
During sufferings and trials, religion teaches a
patient submission to God's will : in our inter
course with the world, it manifests its influence,
by honesty, integrity and charity ; and in private
life by purity in all our thoughts, words* and
actions. True religion produces humility ; it
claims not exemption from error; it treats' with
candour and toleration, those who differ from us
in some principles; and shews its superior ex
cellence by a readiness to do good even' to ene
mies. True religion exemplifies that sublime
and extensive charity so much celebrated by the
Apostle, and acted up, to by Jesus Christ.
2. False religion has many branches. Hypo*
crisy is false religion, assuming the name and the-
cover of religion, with its external services and
appearances, to conceal the workings of an evil
heart. The hypocrite covers himself with a
mask, and acts under disguise. The hypocrite
looks one way and acts another, keeps always in
view Some selfish purpose or some gratification,
¦which he wishes to conceal. The hypocriteis

always the foremost and the loudest in his profe-N
sions. The character given of. the pharisees by
our Lord, presents us with a finished picture of
hypocrisy. "False religion sometimes discovers itself in
bitter zeal, acting under misguided views of the
supreme being and of duty; then it become*
bigoted, intolerant, prepared for the, greatest
crimes, violent in rooting out heresy, and all the
while thinking they ate doing God service.— i
Paul, before bis conversion, belonged to this1
class ; he was no hypocrite ; he was honest and
sincere; and when doing many things contrary
to the name of Jesus of Nazareth; he believed
himself acting for the interest of religion. He*
was an example of fiery zeal and bigotry;
False religion extends far and wide; dnd is:
not confined to Pagan superstition, but has been
witnessed in its greatest horror and deformity
among those who profess to believe in Jesus!
Christ, What name must we give to that reli-)
gion, which has sooften encouraged persecution^
and practised deeds the most savage and cruel ?
And it is necessary to remark that such falseS
principles, when once they take possession of thei
mind, overpower men of the strongest under
standings arid of the best educatioti. Such was-
Paul, when he persecuted the Church of Christy
3^ Enthusiasm and superstition are two spuria
gus children springing from religion. When thtf

Miind, in acts of devotion, rises above the grid-
ance of reason, and giving loose reins- to imagi
nation, soars to high flights of rapture and
extacy, she conceives this is not the work of he*
©wn creating, but produced by some superior
power. Being accustomed to give way to such
rapturous excursions, such people despise the
ordinary guidance of reason and Scripture,, and
believe themselves to be under the direction and
influence of some internal guide. This is a
species of enthusiasm.
3. Of superstition, it is not easy to give a cor
rect definition, though, when instances of it are
produced, we are seldom wrong in the applica
tion. It is founded on unworthy ideas of the moral
perfections of Godj as if he had delivered up the*
world to some secret influences, impressed, on
certain things, and under certain circumstances,
and with a power almost i rresistible. And under
the strength of thi9 persuasion, men are disposed
•to attach certain benefits to the performance of
certain things, without being able to assign a
reason^ and some harm to the neglect. The
compliance with such observances gives satisfac
tion to the mind, and the failure creates uneasi
ness and apprehension.
But this will be best illustrated and understood
by some examples, only first observing that fear,
is a necessary ingredient in superstition; Popu
lar or Vulgar superstition, is found every where,

5

and among all people. Superstition attaches
good-luck or ill-luck, sometimes to particular
days of the year, and at other times to particular
days of the week. Many people have particular
days of the week for their fortunate or unfortu
nate days; but as every day of the week is
included in these lists, by combining the opinions
of different persons, it would appear hence, that
the luck does not depend so much on the days
as on the persons themselves. Certain things,
likewise, have good or ill-luck attached to them,
and in the same arbitrary way. The Romans
prognosticated the event of their undertakings
from the appearance of. certain birds, and from
the nature and direction of their flight; and the
moderns resemble the ancients also in this
respect. The superstitious drawprognostications
from beasts Crossing their road on a journey, from
the flame of a candle, and sparks from the fire.
The superstitious find prognostics every where,
and render themselves sometimes miserable by
trach follies. You may banish a bad habit that
has got possession of man, or cure any thing that
is ridiculous in his gait, or in his dress ; but a
superstitious opinion or habit, sheltered under
the sacred name of religion, cannot be conquered.
The Spectator, in his 7th paper, ridicules some
pf these vulgar superstitions in a vein of the most
IpJeasant humour,

4. Besides the vulgar, there is a" learned super*
Stition, which contains different sciences, and
requires much study and knowledge to under
stand them. In the class of scientific superstit
ion may be comprehended, astrology, magic,
augury, and amulets, Judicial astrology attri
butes to spirits a dominion over the planets,
and to the planets a dominion over men. Astros
logy was a science much cultivated in former
times ; and the cultivation of it brought men
more early acquainted with the true system of
the world. We have many learned treatises on
this science. Astrology took its rise among the
Chaldeans, and from thence was transmitted to
the Egyptians, the Greeks, and the Romans.-r-
We find some extraordinary instances of men's
proficiency in this science in ancient tinies.-r-
The Emperor Tiberius consulted the astrologers;
and he himself arrived to great eminence in that
pcience. Tacitus, the excellent historian, was
certainly a believer in astrology, and records
some extraordinary stories of the proficiency of
Thrasullus, an astrologer; and whose skill Ti
berius put to the trial by a severe experiment,
related by Tacitus, in the 6th book of his annals.
In modern times, the Bramins, in India, by the
practice of this art, procure to themselves great
influence and authority. But this science, and
its influence on the minds of men, have declined
greatly, as other sciences have improved.

Magic is another of the learned superstitions.
This is founded upon the belief that certain
demons or spirits have great power over men ;
and the study of this art is, to render these demons
propitious, or to avert their displeasure. Amu
lets is another species of superstition. These
are charms employed not only as preservatives
against evil, but also as conveyances of good.—
They are various, according to the purpose for
which used, and are made of wood, stone, metals,
&c. Sometimes they consist of characters or
sentences, among the Mahometans from the
Koran; or texts of Scripture among the Cliris,r
tians. They are applied according to the state
and condition of those persons for whom they
are employed. Sometimes the amulet is fasten
ed about the necK of a sick or inchanted person,
and sometimes to the bed on which he lies. The
Jews most probably made use of their phylac
teries for this purpose. These were slips of
paper, whereon was written some text of ScripT
ture, which the more devout people wore on
their forehead, the breast, or the neck, as a badge
of their religion ; and the Pharisees aspiring to
greater sanctity, wore them broader than other
men. And, at the same time, that they
were considered as the badge of their religion,
they might be regarded as charms to avert evil
or to procure good. The agnus dei of the Pope
js*a cake of wax stamped with the figure of a

Iamb supporting the cross, and being consecrated
,by him, is supposed to contain great virtues;
.and for this purpose is distributed among the
Relievers. These are amulets, The sppnge that
wiped his table w$s once sent in gre^t solemnity
to effect a cure on the Duke of Aquitain. Mr,
jBoyle, the great philosopher and good man, was
jiot entirely free from a belief in amulets ; and
our grpat poet Dryden was under the influence
pf the same superstition,. Joanna Southcot's
seals were amulets to her follpwers. It is. a
strong testimony of the weakness pf human na»
ture, that .we find some of the most eminent men*
slaves to different kinds of superstition. Socra*
tes, the great Apostle of the Gentiles, was not
altogether devoid of it. His demon, which,
directed him, seems to have hefen one of .th$ chil
dren oi superstition. Lord Bacon believed in
witchcraft; and the enlightened Cud worth went
SO far as to say, that those that denied witchcraft
must be Atheists, Br, Johnson, with all his
learning and vigour of mind, could not resist the
influence of superstition. The long dominion
that these different kinds of Sruporstition have
held over the minds of men, and not. yet com
pletely destroyed, tells us hpw difficult it is to
¦eradicate errors that areon.ee established, when
they can, by any cord, attach themselves to reh%
gion. I might have bppught forward as further,
jpstsmces of superstition, the auguries practised.

9
by the heathens of old, their omens, their oracles,
and all the other ways employed to ask counsel
and direction, in matters of importance ; but I
have brought forward sufficient to illustrate the
influence of superstition.
5. But it is to be lamented that the influence
of superstition is the most extensive and powerful
in matters pf religion ; and it will be found not
easy to expel her from this strong hold ; for the
great bulk of mankind are guided the least by
the principle; of reason, in matters even of the,
highest importance. This we see to be the case
among all nations. The religious services of
the heathens were totally superstitious ; for one
error porvades almost all religious services; men
act upon the principle, that the whole business of
religion is to appease the supreme being, and
pot to profit and improve men. They act upon
the supposition that God is a vindictive being,
and must be pacified. Hence the multitude of
sacrifices employed for this purpose. He is
viewed as a malevolent spirit, that takes pleasure
in mortifying his creatures, and not as a benevo-*
lent parent, who seeks the happiness of his chil
dren in every appointment, The whole of the
gospel presents us with the most amiable repre
sentations of God; and every doctrine which
Christ delivers, and every precept which he pre
scribes, is with a view to promote both the tem
poral and the eternal happiness of mankind."^

10
But in opposition to these very plain truths, the
services that a great part of the christian world
pays, is under the conception, that God is always
angry and must be appeased.
The ceremonial law of the Jews was instituted
for the wisest of purposes, particularly to preserve^
them a separate people, and, by this, to preserve
them from the idolatry of the neighbouring.
nations; hut in the days of our Saviour, the
whole of their religion consisted in the rigid
observance of this law, to the neglect of the
moral law of God, this law of eternal obligation.
They complied "with a number of painful, and
some of them expensive services. They submit
ted to the rite of circumcision, to various sacri-*
fices; they considered that the blood of bulls and
of goats was necessary for taking away sins;
they regarded the distinction of meats and drinks,
and days, and fastings of different kinds, and
of mortifications, as services to procure the
favour cf the most high. What connection can
there be between these services and the objects
to be attained ? They did not serve to make the
comers thereunto perfect ; they could have . no
tendency to promote a good life, which ought t©
be the great end in view, in all our religious ser
vices. On the contrary, by encouraging men to a
reliance upon such services, they check his
endeavours after real goodness; and, as our Sa
vour observes,* they make the law of God of non%

11

effect, by their ' traditions. All services of thi*
kind were done away by ouc Lord, both by his
precepts and by his example. Sacrifices were
disannulled, all ritual observances, circumcision,
the religious distinction of meats and of drinks,
and of holy days. He gives to us the most
amiable view of our Heavenly Father : he places
love as the foundation of all the duties we owe to
him; and love to man, in the next place, as the
foundation of every relative duty ; and lays the
greatest stress on a good life. But all this has
been found of no service for rooting out supersti
tion. Superstition has insinuated itself, not into
the Christian system, but into those systems
which men have delivered as coming from the
Scriptures, . 6. In the first place, as the ground work of
superstition, they give to us, a very different view
of the supreme being from what we receive from
Christ. One of the leading principles of the
gospel is, that God so loved the world, that he
gave tp us his only begotten son, that whosoever
believeth in him should not perish, but have
eternal life. This is a pleasing and encouraging
doctrine; but some men tell us that mankind'
are divided into two grand classes, one part is
destined to eternal happiness, and another part
to everlasting misery, without any regard, to'
their conduct, and that no man has it in his
power to reverse this eternal decree of Heaveiv

\z
Does such a doctrine as this render the supreme
feeing the object of our love ? How then are
we to eome before the Lord ? No religion can
give a more unjust and a more discouraging
image of our Father in Heaven. Here is a
sufficient ground- work for superstition, and to
cause men to have recourse to services not ra-.
tional, and to lay stress on things different from
a good,, life, things, not only not commanded^
hut unwarranted by Christ,
t 7. Superstition shews itself in two ways, first,
by practising, as religious duties, things not
commanded ; and, secondly, by carrying duties,
rational in themselves, and sufficiently counte*
nanced by the word of God, to an unreasonabls
degree. In the first place, laying stress on praes
tices, whichjiave no intrinsic value in themselves,-
is superstition. It will be very difficult to shew
what moral good can arise from different kinds
of meat, and what religious virtue it can com'
municate. We have no command from God for
the observance of Lent, and for keeping the par
ticular fasts that the Catholics enjoin. The
general observance of such things cannot pro
mote any kind of edification, nor can it be ser
viceable for health. If there was any view pf
policy in the original institution of these fasts,
to prevent the too great consumption of animal
food; if they were intended to prevent the
destruction of the young of the poms, or of the

13

sheep, for the .benefit of future times, there may
have been some good reason for the appointment^
and the end Would justify the observance. The:
reason of the thing may be lost and buried in
oblivion, and placing it as a l'ehgious observance,
is securing the doty. But as it stands at present,
the observance must be put down to the account
of superstition, whilst, at the same time, it presses
as a great inconvenience, in many cases, on indi-
vidual& Praying to saintsj who can neitherhear
nor help, is gross superstition. We can with
reason offer up prayers only to him who is ever
present, and always has his ears open to the sup
plication of his servants. The sign of the cross
is superstition. We see in the early ages of
Christianity, innumerable instances of this of
fence : the bunting after reliques ; the enjoining:
of pilgrimages ; the taking a journey to the holy
land. Some of these things, curiosity might act
upon us to observe^ but religion cannot, in such
things, have any concern. They are irrational
in themselves, without any benefit ; and, by
fixing the mind upon sueh things, men neglect
duties rational, and which lead to edification and
improvement, 8. But there are duties plainly enjoined, ra
tional, and which lead to edification, but the?
superstition lies in expecting more from them
than any promise eneourages, and placing a
reliance upon them unwarranted, and where the

14
means do hot justify the expectation. .Thus thj^
two sacraments, baptism, arid our Lord's supper^
are converted into superstition by this very abuse.-
Baptism becomes a rational ordinance* when itr
is considered as a solemn/admission to the chris
tian profession, by an ordinance of . Christ's ap
pointment ; and more so, when it may be regard
ed as laying christian parents under a solemn
obligation to bring up their children in the*
religion of Christ, to give them a christian!
education, and to give them also a good example.
But it is not always taken in this rational view.;
It is often so administered as if this ordinance
was to wash away all original, impurity^ and to
convey some efficacious grace. Now there- is
;no clear and direct promise to this purpose. By
applying literally some things spoken figura
tively, ingenious and fanciful men may impose
uponthis ordinance, such a construction ; but these
are no grounds- to justify an improper reliance. — ¦
But if there be no express and clear command
for such benefits, we certainly never can infer
that, from the form, the ceremony, or by any
part of the service, it is in the power of man to
convey such benefits by his immediate aet,— »
Admitting such doctrines into the articles of our
faith, is inspiring christians with an unjustifiabte
confidence; and encouraging them to rely on
such ceremonies for the security of their everlast-' .
ing happiness/ Can this ordinance, bv the bare

15
compliance, create any holiness in man? Can
it make him more acceptable to the supreme
being, or more fit for the kingdom of God ? It
may be of benefit to press him to christian!
duties, but so far from being a benefit, it must
be matter for condemnation to him who acts not
up to the christian character.
The same general observation that I have
made, in entering upon the ordinance of baptism,
I have now to repeat in taking a review of the
Lord's supper* It is, in itself, a very rational
ordinance in several points of view. The insti
tution carries us back to the origin of the chris
tian faith, to the night in which christ wag
betrayed, and tells us what past on that night,
and serves to confirm some of the material parts
of his character : thus, this ordinance becomes
an evidence in favour of the christian religion
in general, and of one of its most important facts,
by the uninterrupted observance of it in Christ's
church, to the present time ; and its agreement,^
also, with facts mentioned in prophane history,
strengthens greatly our faith in Jesus Christ. — <
The Roman historian, Tacitus, tells us that
Christ suffered under Pontius Pilate ; and the
evangelists not only mention this, but relate a
number of interesting circumstances relating to
Pilate, and his interference to save Christ*
-founded on the perfect innocence of his charac-
:tef; but> after an ineffectual struggle, be' gavel

16
way to the violence of the; priests and ndWsk
and the clamour of the multitude, and having
scourged Jesus, he delivered him to their wiU>— *
In the reign of Trajan, we find a manifest refers
ence toi this ordinance, given by a person of no
mean rank, Pliny, the younger, then pro-consul of
Bithynia, in his epistles.
But another advantage of this Qirdh*aBtcfe isy
that it implies in it a prediction of the success-
and duration of the christian religion,, which?
has been wonderfully accomplished. The obser
vance of this ordinance, when you: take in all the
circumstances' with which connected, is enjoined.
to- all his disciples in all ages ; and this injuoc-
tion implies an assurance, that he should have a>
church and people to commemorate his death
and sufferings to the end of the world : and it
gives additional credit to this prediction,, when.*
it is recollected, that at the time when this wa®
given out, he and his followers were in the lowes©
state of depression, for soon after ttoisy one of his-
disciples betrayed him, another denied him, and
ail the remainder forsook him and fled. But
this prediction has been accomplished, and, we «
trust, his church shall remain till time itself shall
be no more.
Again, there is a simplicity in this ordinances
well adapted to mankind in general, practicable,.
and at all times convenient. You may remember
Christ at. all times, and in every place. The

17
Jewish fassovWwfcs expensive, the paschal lamb
tvas to be . prepared i it was inconvenient td
repair to Jerusalem from the remotest part of
Judea; and it was celebrated only once a year,
and at h stated time. The christian ordinance
f# instructive; for nothing can be so property
excite our love and obedience to Christ, as to
remember his death and sufferings ; and it holds
oat to his followers, an edifying 'example, how to*
support trials, haw, at that time, to behave to
friends and to enemies; and with what temper
we^ should address Our Heavenly Father ; and
how to conduct ourselves' in the* bom' of death*
But men,not content with this plain and simple
view of this ordinance, so well suited to the
knowledge andeorivenaefiee? of all the followers
df Jesus, seek for something* beneath this plain
Covering. It has certainly been a prevailing':
temper among men in all ages,to seek for some
thing dark and mysterious in religion; and this
ordinance could not escape the effects' of this
temper: a»d what a dark and unintelligible
ordinance have they made of the Lord's supper!
Hbw many mysteries have they found in this
institution of him,-whose aim it Was to bring all
his doctrines and precepts down to the Common
understanding of vb&&1 What volrimes hard
been written upon this institution, to remove it '
from the kno^rledgte of the balk of the people !
And to injure it .mere, and to destroy itsusefvd*

tiess* they have represented it as an awful ancl
dangerous service, and, by such terrors, have*
driven many good and serious people from its
observance. They have fenced it round with
<?ther difficulties and tedious preparations.'J-
Again, one church asserts that you partake of
the real body and blood of Christ, in this ordin
ance, and that the elements of bread and wioe^
are transformed into the body and blood : other
churches say, that along with the bread and
wine, which undergo no change, you still par*
take of the body and blood of Christ; and others,
again, who are not able to digest their absurd**-
ties, still hunt after some mystery, and maintain,::
that you receive the .body and blood in some
mystical manner ; and thus they think they
evade the difficulty . Never was there such, a
plain ordinance so disguised, and its effects
destroyed, by a most monstrous superstition,-—.
But this is not all, they, after exalting this
ordinance above all other ordinances, bring it
into disgrace, by appointing it to be a kind of
passport to eternity, in administering it to the
dying man; and even to the most worthless of
criminals before execution. For all these they
can find no authority ; and, by such acts, they
injure greatly the influence of practical religion,
by making men believe, that if you. can. obtain
this passport in your dying moments, and* by
administerinar the same to the dvino- inalp'Wnr.

19
¦whatever your life may be, here all tlie accdtmt
is settled. But there remains still another dis
grace to be heaped upon this Institution Of our*
Lord, of itself so excellent ; and that is the em
ploying it as a test on admission to several offi
ces; compelling' men, as a qualification, to take*
the' sacrament according to the rites of the church
bf England. And whatever the character of the"
person bri, who applies for the sacrament, thd
clergyman has it not in his choice to reject him ;
though he shbuld know him to be of the most
infamous character, and an avowed atheist, he
must be received. What a shameful prostitution!
How are wfe to account for those corruptions'
of the christian religion, and for1 such supersti-f
tiousdoctrifaes arid practices? Were men to make
use of their reason in matters of religion, all-
these corruptions would not have found a plate j
but so many' wild notions have Sprung rip in the
christian world, that cannot be defended uponV
the principles of reason, that it has been laid
down as a fundamental principle, bythe supper-'
ters of such doctrine^ that reason ought riot to1
be admitted in religion ; and that we are to walk
by faith alone; It is necessary, therefore, to
coihbat a doctrine, the parent of everything that
is wild and extravagant, and to support the
claim's of feasort ; and, next, to examine what'
faith is, and what share it has in our salvation.

m

Hhe abandtomeiSt of reason furnishes us wMfr
the most satisfactory account for the existence of
superstition,, and the. numerous corruptions in the
christian religion.

CHAf.H.

ON REASON.

L IT eertajnjy must seem strange, that a, ques
tion ever should have arisen, whether we should
exercise our reason on matters of religion.—-
Enthusiasm wishes to banish reason from *eh>»
gjion, and no wonder* because; if reason be per
mitted to maintain her influence and exercise
her authority, enthusiasm cannot subsist; but if
you once abandon reason,, there is no saying to
what degree* of extravagance and,wildness.yp»
may arrive. But, besides enthusiasts, some men
of sober reason, have insinuated, that when reve-
lation is once, established, man must bow down
to this authority, and follow implicitly its dictates*
: Bufc before we arrive at this conclusion,, there
are other things to be taken into consideration^
The fii;st. is, how ar.^ we; tQ. iudge of revelation,

<
•and ^hat faculty are we to exercise in this|udg-
ment, and in its evidences? Men certainly exer
cised their reason itt examining the christian.
religion ; and Jesus Christ appeals to Ptir
reason, and summons Us to make use of this
faculty in judging of those doctrines and precepts
which he delivered to the world. He Wrought
greatworks in attestation of his divine Commission?
reason inferred from those works, that he came
from God, for no man could perform works so-
great and. so good, unless God had been With
him. Reason draws the same inference in find
ing many prophecies accomplished in him.— *-
-Reason also examines the nature of his doctrines!,
his precepts and their tendency, and the perfec
tion of his example; and finding all these sd
favourable to the pretensions of Jesus Christ,
infers that he was that divine messenger so long
promised, and who had now, in the fullness of
time, made his appearance on the earth. But if
there had been found any thing, either in his
doctrines, his precepts, or example, contrary td
reason, then every wise and honest man must
have rejected his pretensions, and disallowed his
claim to the Messiah.
2. But allowing that the Scriptures are ac-*
knowledged and established as a revelation from
Heaven, it is well known that all christians are
not agreed in the rrieaning of a vast variety of
passages : great and important are their differ-

ipnces upon particular doctrines, ' ' What dispuffi*
and controvprsies, both in former times and in
the present, have been maintained about the
meaning of many passages iin the Scriptures?
To these differences we owe the numberless sects
• and diyisions into which the professed followers
of Christ have split; and though, in the main
points, christians are generally agreed, yet in
others, which each party deems essential, they
are divided and sub-i-divided into endless distincr
tions. Many of these di vi sions are upon subjects
go trifling and unimportant, as ought not to have
disturbed the harmony of a sirigle family, and
yet these have agitated and shaken the civilised
world, In all these divisions, thp passions* arid
ppirit of party enter, whilst all the while they
affect to be supporting the pause and interest Of
truth, Jt is not material to enter into thp con,
pidpratjon pf thp manner, hpw these different
systepis h$ve been constituted; all parties refer
to the Scriptures as their source, and appeal to
them as their authority ; and each party labours
{o support, by argument and reason, the side
which they have espoused,- And to: what else
pap they rpfer? For if they should insist that
thp Scriptures gre writings inspired by God;
yet this, deplaratipn, is of np ayaii tp settle the
depute j for most pf christians support the. samP
principle; bpt yet they are compelled to have
WmW t°- r^&0^ in d.if?reftt wavs,, someti^

w
by producing the different senses that the ori«ri>
nal words will bear, or, again, by bringing for
ward parallel passages, and labouring to ascertain
the true meaning, by the meaning which these
words evidently bear in other parts. And all
this is done by the right use of reason. The
acknowledged inspiration of the Scriptures is of
no avail in occasions of this kind ; for it would.
require the interpreter to be inspired, to ascer
tain the meaning, It is great comfort, in such,
discussions, that very little doubt affects doctrines
of importance, and very little hangs over our
rules of life. The warmest controversies and
the most violent disputations, are maintained
about matters of no consequence to the everlasting
happiness of men. And it is one of these instan
ces of ludicrous absurdity not unfrequent in
matters of this kind, that the enthusiast, who
denies the use of reason in matters of religion,
endeavours to support his principles by argu-i
ments drawn from reason itself. To such con
tradictions do men reduce themselves, when they
abandon the plain path of common sense, to
follow after their own wild imaginations.
3. A.gain, what are the weapons by which we
are to 'defend ourselves against the assaults of
unbelievers ? ¦ Or to shew the superior excellence
of Christianity, in comparison with the religion
of Mahomet? Or> what instrument must we1
employ in recommending the religion pf Christ^

to those nations totally ignorant of this diyHti
blessing ?: We have nothing but. reason .to
.assist v^% To unbelievers you have to prove the
necessity of revelation, to conduct them to the
knowledge of divjne truths. The light of natur*
and of reason are great blessings, yet when man
had nothing bnt these instructors t° go to, he
was grossly ignorant of his maker. He wor*
shipped Gods many, and Lords many; but he
was ignorant of the pne only, the living and trug
God. And if, in some instances, we meek with*
men of superior understanding, coming to the
knqwlpdge of these great truths; yet the know*
ledge imparted by some solitary discoveries of
this nature, was soon lost to the world, and proved:
pot of the smallest benefit to mankind at lapgui
And this was the case, not among barbarous
nations only, but among people the m°st polished
and learned, and whose works have> to this day,;
remained as the standard of excellent writing?
and taste, to all the succeeding ages and nations
of the earth f By arguments of this kind, and
by the right application of reason, we are called;
upon to defend religion and its excellent truths
from, the attacks, of i nfideljty . Were we to make ¦>
usp of any pther instruments; were we to teH
them, that they must bow to inspiration, and
fruit to fajth, language of this kind would only-
ptWffito mv pause t» the pteers.ahd insults of un*
Mwm; §nd. 119 Rttfogd imv4t9. christian^

25
could justify such means. If doctrines so dis-.
graceful to reason, should universally prevail,
the world must soon be reduced to their former
ignorance and superstition,
By the same means must we support the chris
tian religion against the inroads of the i mposter
Mahomet. Reason would expose his pretensions
to be a prophet of God, from the ridiculous
account he gives of himself, pf his journey to
Heaven, and all the extravagant particulars of
what he saw in the mansions of bliss. Every
man of sense iamong his followers, must blush at
the enthusiasm or the knavery of his prophet. '
But nothing exposes more the fallacy of his
pretensioas, than the means which he employs
fo* the conversion of the world. This Was not
by reason or by argument, but by the strong arm
of power, and the terrors of a numerous army.
Never was reason employed to greater beauty
and advantage, than is done by an excellent and
eloquent prelate, (Bishop Sherlock, sermon 9th,)
Jii this very argument, when combating the pre*
tensions of Mahomet to be a true prophet. This
beautiful .argument, where you see the triumph
pf reas0n, I cannot help quoting. '«' Go," says
he, "to your natural religion : lay before her,
Mahomet and his disciples arrayed, in armour
audi in blood, riding in triumph over the spoils
pf thousands and tens of thousands, who fell by
h;is yigtoripus gword ; shew her the cities which

26
fee set in flames, the countries which he ravaged
and destroyed, and the miserable distress of all
the inhabitants of the earth. When she has
viewed him in this scene, carry her into his
retirements, shew her the prophet's chambers,
his concubines and wives; let her see his adultery,
and hear him alledge: revelation and his divine
commission, to justify his lust and his oppression;
When she is tired with this prospect, then shew
her the blessed Jesus, humble and meek,: doing
good to all the sons of men, patiently instructing
both the ignorant and the perverse. Let her
see him in his most retired privacies ; let her
follow him to the mount,, and hear his devotions
and supplications to God. Carry her to his table
to view his poor fare, and hear his heavenly dis
course. Let her see him injured but not pro
voked : let her attend him to the tribunal, and
consider the patience with which he endured the-
scoffs and reproaches of his enemies. Lead her-
to his cross, and let her view him in the agony-
of death, and hear his last prayer for his perse-.,
cutors. " Father, for give them, for theyiknow not
whatthey do!" Whennatural religion has viewed'
both, ask which is the prophet of God ! But her
answer we have already had, when she saw part
of that scene through the eyes of the centurion v
who attended at the crpss ; by him she spake
and saM truly this man was the son of God."
In propogating the gospel among nations*

27-*
lotally ignorant of the name of Christ, and tha
blessings which he conferred on man, you are
istill under the necessity of proving the reason
ableness of the doctrine which he taught, the
purity and excellence of his precepts, and how
well adapted they are tp carry forward men's
happiness in this Hfe, and to conduct him in the
path of (virtue and true goodness, to everlasting
happiness. In departing, from this rule, you
cannot expect success, If you propose to thpse
nations, ignorant of almost all religion, doctrines
that are unreasonable, that are inconsistent with
the conceptions we entertain pf the all perfect.
being, you cannot expect that even these ignor*.
ant people will pay much regard to doctrines or
duties, contrary to reason. Reason, at the same
time, recommends,- that the. plain and simple
truths of the gospel will be not pply the most
useful, bnt also the most acceptable to mankind
in general, but particularly to the unlearned and
to the poor, to whom the gospel is preached.-^?
Actingupon different principles will best account
for the little success of modern missionaries, whq
in propogating, or in their endearpurs to prppo-.,
gate the gospel, dwell chiefly op the darkest and
most unreasonable parts of their creeds, with a
view to convert a miserable and ignorant people, i
^vho can scarcely count their fingers. ,
i 4. Jesus Christ makes use of reason in recpffi.*
mending h> religion. Hp appeals, to his works

2g
in confirmation of his commission, and condenmf
the Jews for resisting the clearest evidence.^*.
We find how closely our Lord reasons with the
Jews, John x. 87, " If I do not the works
of my father, believe me not : but if I do, though
ye believe not me, believe the works, that ye ma^
know and believe, that the father is in me, and 1
in him. To the same purpose he reasons, John'
V. 36; xiv. 10; and xV. 2&. ••:.--
It is upon the; same principles of reason,-' that
he says, that it shali be more tolerable for Sodon#
and Gommorabi and for Tyre and Sidon, in the-"
day of judgement, than for those who were
favoured with such high privileges and opportu
nities, but have neglected them. The excellent.
parable of the talents, is grounded upon the1
principle of the strictest reason. We have to
answer for our privileges, and 'to whomsoever
much is given, of them much will be required.
And how are we to understand -those interesting
declarations, that men shall be judged according
to their works ? For God hath appointed a day
in which he will judge the world in righteous-*
ness. Are not all these according to the prin- <
ciples of reason ? And how then can it be *
advanced and maintained, that reason is not to ¦
be made use of in religion ? To what then can
we go?
We may see the great difference, in this
respect, between the conduct of our Lord, and.

29
that of Mahomet, of any other impaafer* Mai
hornet delivers his doctrines to his followers; and
commands them to believe on him without any
evidence, He produces no great and good
works in behalf of his commission. Neither can
he appeal to his life ; for his life was a series of
murders, adultery, and the grossest sensuality.—
His religion was imposed upon the world by the4
strong arm of power. But Jesus Christ invites
his followers to search into the Scripture^ for
they do testify pf bjna, to examine his works*
which bear all the character of one commissioned
from God to deliver his will to the world.—*
They are required also to examine his doctrines.
" Jesus (John vii. 16>) answered them and,
said, my doctrine is not mine, but his that sent
me. If any man will do his with he shatll know
of the doctrine, whether it be of God, or whether
I speak of myself?' ¦>
He appeals also to his example. One of the>
great ends for which he came into the would,
was to give an example ; and to this he often
refers.' I have given you an example that; ye
should follow my steps; and this example was
of the greatest purity and perfection, not only in
active goodness,, distributed, without distinction,
to friends and to enemies,, but also of the most
patient forbearance \ so that when he was reviled,,
he reviled not again ; he returned blessing- for
cursing, and good fur evil. He appeals to hi*

m

Enemies- for {the purity of his character, Johriy
Viii. 46. " Which of you convinceth me of sin ?<
And if I say the truth, ivhy do you not believe
me ? And when standing before the tribunal of
the high-priest, and the high^priest asked JfesuS
6f his disciples, and of his doctrine, — John, xviii#
19,— He makes this bold and noble appeal.-^
" Jesus answered him, I spake openly to the
world ; I ever taught in the synagogue and hi the"
temple, whither the Jews always resort ; and in
secret haile I said nothing: Why askest thoU
me ? Ask them rthich heard me, rvhat I have
said unto them : behold they know what' I said."
Upon this, one of the officers struck him with the
palm of his hand, saying-3-" answerest thou the
high-priest So? Jesus answered—" If I have
spoken evil, near witness of the evil ; but if well 't
why smitest thou me? This is the triumph of
reason. Here is dignity and conscious inno
cence, worthy of the ever blessed Son of God !
5. But there is another way by which we are
to judge of religion, and this also by the assis-*'
tance of reason* We are to examine into the
nature of the doctrines and duties there taua-ht.^»
If his works had been ever so great, and ever so
benevolent and good; yet if his doctrine had
been contrary to reason, and to the ideas we form
of the Supreme Being, no rational man would
have hesitated to rejeet them. Thus, if Jesus
Christ had taught us that God was not powerful

and not wise, that he was liable to errors and
mistakes, we would instantly have denied his
authority,- because looking upon Gods works,
they bear the undeniable testimony of the most
perfect power and wisdom. If he had said that
his Father was a respecter of persons, without
any regard to their conduct; that he was not
good ; but that he was cruel and vindictive ; that
he was not pure and holy ; but intemperate and
prone to sin : here reason interferes and rejects
with indignity, every such imputation. And, if
in this book, which is Said to contain a revelation
from Heaven, we find any principle, or precept*
or ^doctrine, that looks as if the Supreme Be
ing countenanced wickedness, we seek imme
diately for another interpretation, because reason
says, this cannot be the truth.
All the evidences brought forward in favour
of Christianity, are direct appeals to reason, and
an acknowledgment of its authority,
But faith is generally brought forward as the
rival and opposer of reason : yet faith itself
must be built upon reason, as its firmest founda
tion, and without which, it cannot stand.—
Reason conducts step by step to belief; and then
those truths, when firmly established, become
active principles ; and faith thus supported and
purified, becomes the perfection of reason.—
Faith of every description must be founded upon
reason. Our belief in God is produced by a

32
iiifvey of his works, under the* guidance and
direction of reason* But there in a faith' which
originates in testimony, which gathers evidence
and strength by circumstances, till it produce
full conviction Then what is at first said to
be a faith founded Upon testimony, by this pro*
cess, becomes a faith equally founded upon rea
son, and a faith which may be acted upon.
The faith of the christian is founded upe#
both these principles. In the first plaee, the
doctrines, precepts, sanctions/ and exampieyiri
the religion of Jesus Christ, are, in themselves
all highly reason aihle. This is part of the inters
nal evidence of the gospel, and cannot fail to
make a great impression on aH, who seriously
examine the contents of the gospel. Then the
testimony given by the Apos^es, and other Con
current circumstances, give additional Credit to
this internal evidence,. They publish to the
World this religion immediately after its appear
ance, and among those very people with Whom
Christ lived and died. This they would scarcely
have ventured to d©,. unless they had been fully,
ass.ur«dt of the t»uth of the doctrines* abd of, the*
reality of the main facts. They bear testi-mougi.
to these facts at the risk of their Hrves, and every
thing valuable to men. They supported thei»
testimony by great and good works, and all pe»i
formed in the name and by the power of Jesus
©f Nlaaareth. Their lives were irreproachable f

33

and they were the most disinterested Pf all men$
for they sought neither power, nor worldly
interest, tior fame : and some of them Sealed their*
testimony with their blood. In short, they gave
every evidence in support of their belief, that
the nature of the subject could admit. Reason,
we see employed in the whole of this process.—
They did not follow cunningly devised fables;
when they made known to the world, the power
and coming of our Lord Jesus Christ, but werd
eye witnesses Of his 'glory.-— 2. Peter, I. 16.-^
By what other principles could we arrive to
these conclusions, but by reason, that excellent
gift of God ?
6 We are called upon to the exercise of reason
in another way, and equally important* to detect
the impositions and superstitious observances,
ingrafted by men on the plain duties of the gos*
pel; and to expose the substitutes, invented by
men, for personal righteousness and holiness. — »
Superstitious observances have, in all ages,
intermingled themselves with religion. Very
early we see a superstitious spirit growing up in
the church of Christ, and deforming the beauty
and simplicity of his gospel, which reason must
ever disown, and which disgraces Christianity.
Not content with setting apart a particular order
of men, to devote their whole time to the solemn
services of religion, and to be duly qualified to
administer public and private instruction, they

34
Countenanced great nrimbers of able bodied men
andwomeh,in withdrawing themselvesvoluntarily
from the common labours and duties of life, and
in retiring from the world to caves and dens of
the earth, under the pretence of serving their
maker with more effect and purity- Can reason
countenance such seclusions? Or can it be
made appear that services of this kind can be-
more acceptable to our maker ? This kind of
life is not countenanced by any precept of Christ ;
and they are certainly discountenanced by his
example and his treatment of his disciples. He
discouraged fasting as a religious service, all
ceremonies, and all kinds of austerities. * .
And to see how fast superstition lays hold of
the mind, and what influence it maintains over
men ; when at the reformation, men were endea
vouring to extricate themselves from the tram
mels of popery, their unreasonable and supersti
tious view of the Lord's supper, retains still its
authority in most churches. The idea of the
real presence, in one shape or other, is interwo
ven with many of their accounts of this ordinance;
The attempt to relieve themselves from, the
absurdity, and the desire of still adhering to the
mystery, give a dark and confused image of their
meaning in all these accounts. They, keep as
far as ever from the plainness and simplicity of
the original institution, and reason is not per
mitted to touch this solemn service.

33
%. One of the most important offices to which
teason has been called, was to settle the canon
of the Scriptures. At a very considerable time
after our Lerd's resurrection and ascension, dif
ferent accounts were given of his life and doctrines,
And it must be expected, that on such an occa->
sion, some false and spurious writings were
brought forward ; and, at the same time, there
might be many others composed by well intern*
tioned people, which might get into pretty
general circulation ; but being the works, per
haps, of persons not sufficiently informed, and
not properly digested, they were not deemed fife
for thp general instruction of christians, and were*
therefore, not received into the canon of the
the Scriptures of the New Testament. It is not
certain at what precise period the present canon
was settled. Some suppose that it was completed
before the end of the first century, though this
is not the general opinion. It is in the fathers
only of the second, or rather the third century,
that we meet with the catalogue of authorised
books, such as we now have them.
The mode of collecting and settling this canon,
is what I am principally concerned with in the
present enquiry ; and this will be found to be by
the exercise of reason alone. Inspiration could
not direct ; for it would require, in the first place,,
an assurance upon proper evidence, what books

36
were really inspired, and what not. There were
two principles by which those who were .em,
ployed in this important work, could be governed.
The first was to examine what* books were
acknowledged by the primitive christians, par*
ticularly by the fathers and eminent writers, who
laved nearest, to the time of Christ. And this
was. done by examining what books were regu
larly quoted by them, in their writings, as
authentic ; and by collecting together those so
quoted and allowed, into one body. Thus, by
this example arid authority, they were recom
mended as those books, which contained the
genuine doctrines of Christ. Proceeding upon
this principle, some of the books in the present
canon were universally allowed, and very, early.
Others appeared for some time, of doubtful au
thority, and were received much later among the
authentic books of the christian code. This
process is upon the principles of reason alone,
without any authorised or superior guide..
And the other principle by which they were
directed, was. by a proper attention, to the con
tents of these books ; and such as bore on the
face of them,' any history that was extravagant
or ridiculous, or any doctrine that was absurd or
unreasonable, were of course rejected. Here
then reason supports the most conspicuous part,.
and is that best guide also to direct us in the

37
interpretation of those sacred books. Upon
what principle could we, after this, reject the
use of reason, after being called upon to act this
highly important part ?
If we abandon reason, then to what or whom
can we go ? If to some inward director and
guide. This is a guide Very precarious and in
distinct, speaking different languages to different
people, and opening a wide door to every thing
wild and extravagant* If we refuse reason for
our guide in matters of religion, I know of none
other acknowledged and named by all ranks and
degrees of men. Those, who own inward guides
for their direction, have not yet found an express
name to designate them, nor tell us by what
marks they are to be made known ; nor in wh^t
language they speak; nor in what way, or by
what channel they convey their instructions.—
This is turning man adrift to the wOrld of ima
ginary beings, to seek for some hidden counsellor
and director, forsaking reason, the clear gift of
Heaven, which all men feel, and which alf ac
knowledge, There is no saying where such-
things may end. At present it operates greatly
to the disadvantage of religion, and offers every
advantage to the unbeliever. This stream of
enthusiasm will perhaps flow on, till it divides
into two branches, rational religion on the one
hand, and infidelity, with all its evils, on the other.

68
CHAP. lit,
ON FAITH,
L IN offering some plain reflections upon a sub*
jectofthisimportance,you have to encounter many
violent prejudices, as men have been taught to
consider faith as a matter of deep investigation^
The definitions given to us of faith, are very
various : some make it only an assent of the' un
derstanding to such truths as are delivered to US'
in the gospel, concerning Jesus Christ; whilst
others make it to Gonsist not only in the belief of
these truths, but including in its" nature,- the
effects inseparable from this belief, and, conse
quently, the whole of moral virtue. If this should
be admitted, it puts a stop to all controversies
about faith and works. This is certainly carry-»
ing the idea, of faith too high. By faith, in its
original sense, we are to understand the assent
Which the mind gives to a proposition founded on
eyidence. Believing on evidence, distmguishes
faith from credulity. This evidence may be of
different natures, and different also in decree:—
Our belief maybe founded on testimony, or it
maybe a deduction from first principles. Our
Velief of the existence and perfections of the.
'Suprenie Being, is generally derived from the

39
contemplation of his works. The evidences of
-Christianity are of a mixed nature ; and divide
themselves into two branches. There are the
external evidences, such as the testimony, of the
Apostles, accompanied with the circumstances
under which they gave this testimony ; the evi
dence, we colleot from history, concerning Christ,
and the great change which took place in the
world, on his appearance ; the evidence from the
accomplishment of prophecy, and from miracles.
Then we have the internal evidences, which arise
from the doctrines and precepts delivered in the
gospel ; his doctrines are perfectly adapted to
our nature; they are simple; they are brought
down to the common capacity of men ; they are
directed to the goverriment of our lives ; and, in
short, are possessed of all the qualities, which we
expect of a revelation from Heaven. I do not
mean to enter upon a detail of the evidences, but
briefly to state what ought to be the objects of
our faith ; and then returning to the nature arid
degree of evidence to consider faith as a rational
principle of action.
2. The objects of faith ought to be of that
nature, as to have effects of importance upon our
hopes and our fears, and to influence our lives.
And such things as cannot have that influence,
however important they may be in themselves,
yet they have no right to have a place, among
the objects of faith.} but, on the contrary, should

40
be absolutely excluded, because the only purpose
they can answer by being introduced, is to be
subjects of useless discussiqn or contention.^
And if we exclude useless things from being
objects of faith, with much more reason still,
pught We to. banish such subjects as. may give
us unworthy representations of t\\e Supreme
Being,= or serve to damp our exertions. If iifc
were, for instance, required of us as an article of
faith, to believe that the planets moved round
the sun, apd that they were inhabited by rational,
beings: this, to philosophers, is a subject of
rational discussion; and it may. help to give us
more correct or mpre enlarged views of the works
of the ¦. creator ; but to. us, as christians, it is a
subject of no interest, and therefore, is among
those articles which should be rejected. There
are also some religious principles, that have been,
at different times, warmly agitated in the church.
pf Christ, and cpntinue their interest to the pre
sent day, that, however decided, can have very ,
little effect on the hopes or fears, or on the life
pf the christian. What violent disputes, and
pven bloody wars have been occasioned by the,,
controversies ajbout the nature and person of-'.
Jesps Christ ? And yet, when we examine the,
merits of this question, which ever way it be,
determined, it cannot effect our hopes or our,
fears, or have the smallest effect upon our lives,*
Will we obey the laws of Christ better, pr b$,

41

animated more powerfully by the hopes of ths
gospel, by being able to determine, to what class
of these controversialists we belong; or may it
not be sufficient to believe in Jesus Christ,
as the messiah and saviour of the world, without
being able to determine precisely about hia na
ture and person ? And should a man with an
honest heart and a' diligent and enquiring mind,
not be able to make up his opinions to corres
pond exactly with those who call themselves
orthodox in all these dark and disputed points,
will he, for this defect, be rejected by Jesus
Christ, and excluded from the number of the
plect ? I know of no authority from Scripture,
that any man can have to pronounce such a
decision : and they appear by no means consis
tent with the charitable sentiments given to us
by our Lord. A man cannot believe every thing
that he may be commanded to believe. He may
profess to believe any thing ; but this is very
different fronareal and substantial faith. A man
has no more command over his faith, than he
has over his affections. He cannot believp
without evidence; and be cannpt believe con
trary to evidence. Besides the things proposed
as objects of faith, should be of service to prac
tice. By this I mean not only as motives to
action, but as acting upon our hopes and our
fears. If we should take this principle along-
wjth us, it would lay to rest a great number of

42

those idle contentions about useless subjects,
which have very often disturbed the peace of
the christian world,
3. But what makes this the more Unreason
able, is, that it is out of the power of man to
guard against such heresies ; and the more
honest and upright that a man is, the more is he
exposed to a condemnation of this nature. A
man that is indifferent, that never examines what
he professes, and what he asserts, can easily
escape every kind of heresy ; but a man who is
sincere, who searches and examines, who will
not profess what he does not believe, is most in
danger of falling under reproaches of this nature.
Heresy is a relative term, as may be seen by
attending to* those doctrines which form the dis
tinguishing character of the different divisions
of christians, where the same principle is exalted
to the highest point of value, by one class, and
with equal bitterness is rejected by another. —
The Roman catholics require its votaries to be
lieve in Christ's real presence in the sacrament
of ,the supper ; whilst others say that the com
munion is no more but a simple commemoration
of Christ's love, in this ordinance of his appoint
ment. Predestination in one church is ortho
doxy, in' others it is heresy. The Arminians, in
their creed, assert the freedom of the will ; but
the Calvinists call this heresy. All these dark
and disputed subjects are pressed upon christians;

43
For their belief. To obtain the mercy of God,
and to be duly qualified to receive his grace and
favour, you are commanded by some churches
to entertain the most humbling opinion of yourself
and of human nature in general ; and next, to
make a confession of your total inability to do
any thing that is good. And these conditions
are required not of reprobates alone, but of all
meri, whatever their former life has been. Such
language is not countenanced by Scripture, with
respect even to the converts. Some of those
who came to Christ even before they had em
braced the gospel, were men of the greatest
worth, and acknowledged as such, by Christ or
his apostles. Nicodemus was a respectable
character; Nathanael was the Israelite in whom
there was no guile. The centurion, who applied
to Christ for the cure of his servant, receives the
highest praise for his faith, and from the Jewish
elders, a character the most excellent, Corne
lius, the heathen centurion, is represented by the
sacred historian, as a person of the most exalted
goodness : and neither Jesus Christ nor his dis
ciples enjoined them to acknowledge their own
unworthiness, or to call themselves the vilest of
sinners. From whpm then have men received
that authority which they have assumed, for thus
libelling all mankind ? I trust there are many
men in the present degenerate clays, who will
stand up for the dignity of their nature, and

44

repel such insults. Without arrogating to our
selves any high degree of perfection, yet many
men, I trust, feel in themselves, many good
wishes and inclination, and are capable of doing
many good actions; and though fully sensible
in themselves, of many imperfections, and many
neglects, yet, in the general tenor of their lives,
they pay a regard to the law of God.
Men extricate themselves from the difficulty
pf believing in these dark and difficult tenets;
by asserting that faith is a divine and superna-i
tural gift, conferred upon the godly without
research- or labour. There is no combatting
unsupported assertions of this kind, but by con*
trary assertions, and by maintaining that this is
inconsistent with the whole strain of revelation.
What end can it answer, to give us a revelation
from Heaven, if man is not capable of profiting
by it ? But that each man, with the Bible for
his guide, must still seek after a special revelation.
But I return to ask what good end can be
answered by this false and affected humility, in
calling themselves wicked and worthless, and in
thus libelling the whole human race ? So farfrgm
this being an advance towards holiness, it is a
preparation for wickedness; convince a man
that he is vile, and you make him wicked. And
this opinibn that he entertains of himself, will*
in the first place, be the cause of wickedness ;
and next, it furnishes him with an apology for

45

its commission. Can it be to honour God, to
approach him and say, that this is the situation
in which we came from thy hand? Thou hast
given us a nature the most perverse, which we
have it not in our power to correct ; and thou
requirest of us duties which we cannot perform.
Is this to honour and glorify God ?
But the fact is, that most of those who pro
fess such principles, do not admit them in prac
tice. So far from giving proofs of their convic
tion, of their own un worthiness, and of their
total inability to do any good ; there are no
people more confident of the rectitude of their
principles ; none more positive of their being in
the right Way.; and none more secure of eternal
happiness; They are saying to their maker, in
the language of the pharisee of old. " God, I
thank thee, that I am not as other men are, ex
tortioners, vmjust, adulterers* or even as this pub
lican. I fast twice in the week, 1 give tithes of
all that 1 posses." Stand by for I am holier
than you. Here is no token of their own un-
worthiness, no consciousness of their inability.
4. After taking notice of these errors con
cerning faith, I come now to offer some obser
vations on faith, as a powerful principle of
action, and what ought to be its principal ob
jects. The apostle says, " he that cometh to
God, must believe that he is, and that he is the
rich ren-'arder of those who diligently seek him."

The belief of God must be a powerful principle,
of action ; the belief of his providence extend
ing to us and to our concerns, of the power that
he has over us ; and the belief of nis infinite
goodness and love, are principles addressed to
our best affections. The belief of the immortality
of the soul, and of a future state of rewards and
punishments; aud that we are accountable'
creatures ; and that this world is to be judged
in righteousness; and men to be judged, ac
cording to their works, must have a powerful
and commanding effect on all such who receive
them, We can devise no principles that can produce
Such powerful effects on our hearts. Every feel
ing is here addressed, our fears, our hopes, out
desires and aversions and all those springs which
can move or 'guide the heart of man. Faith
then is a most rational principle. It is not the.
dictates of enthusiasm, but the dictates of reason
and of eternal truth. To these principles just
now stated we are to add all those springs which
arise from the contemplation of the love and.
goodness of God, from the views given to us in
the New Testament, of the character and ex
ample of Jesus Christ, and all the proofs given
to us that he came from Heaven, the views of
hisdeathandhis triumphant resurrection from the
dead; and the hopes and promises conferred
thus on man. And whilst we are presented on,

47

the one hand with the highest proofs of his lovet
we meet also with a representation of the great
ness of the benefit. We are not redeemed with
corruptible things such as silver and gold, but
with the prescious blood of Christ, as of a lamb
without blemish and spot. Here then Jesus
Christ, his doctrines, andwhat he did and suffered
are presented as the objects of our faith.
Now laying all these objects of our faith
together, and collected into one point, they de*
serve our most serious attention. And, certainly
the more firm, that our conviction of these im
portant truths do grow, the more effect will they
produce in our lives; and will enforce more
and more our trust in God, obedience to his will,
a steadfast regard to holiness, love and gratitude
to him, who- first loved us and loved us even unto
the death.
6, But faith has been misrepresented and
abused, and this has exposed this rational and
excellent principle, to much contempt. It is
abused by a misrepresentation of the manner it
is produced, not as a rational principle, but an
enthusiastic production instantaneously and per
fect ; and it has been extended to embrace many
objects, which it cannot comprehend, and which
cannot be converted to any good purpose. Not
content with those simple and highly interesting"
principles, men have erected many things into
articles of faith which can be of little service to

48

matt as a principle of action. The nature and
person of Christ furnishes a number of articles;
the doctrine of predestination, of original sin, of
liberty and necessity, of the power of man and
of the grace pf God, of the manner how believe
ers are adopted, justified and sanctified, of the
nature of regeneration, and of the imputed right-'
eousnessof Christ, all these, men are called upoec
to receive and believe. These have beett the"
subjects of controversy for many centuries and
are likely to continue such whenever brought
forward. The learned have differed about thefa
at all times, and yet the illiterate part of man
kind are called to believe such tenets as es
sential to their salvation. But may not men be
•good men, firm believers in the general princi
ples of the gospel, and regulating their lives by
Christ's precepts and example, without being
-Compelled to ' embrace all these points, and
Without coming to a specific settlement and de
claration of their opinions upon these contentious
articles? Such subjects are more proper for
discussion in the schools of philosophy or meta-* '
physics, than to be brought forward to disturb
the faith and the hope of the plain christian.—
Bylaying such stress upon them, serves only to
excite, strife, contention, and Wrangling, and by
•no means to minister to hope or comfort, or a
good life. And several of these subjects being
unreasonable in themselves, have a tendency to

49
produce an aversion to Christianity, among tlioseV
who have no great inclination to the christian
faith ; and this aversion is nourished and sup
ported by the advd'cates for these principles^
insisting that such "doctrines are the clear doc
trines of revelation; To believe .that Christ
came -from God ; that he did such works as
never man did before ; that he preached the doc
trine of pardon for sins, upon condition of
repentance ; that he gave every evidence pf a
future state, which men are capable of receiving;
that he lived a life, not only of purity, but of thd
most active goodness ; that he ascended up into
Heaven, and that he will Come again to call the
dead from their silent mansions, and judge the
world in righteousness; in these principles, all
christians, I think, do agree. Now hiay not
inen rest satisfied with these important principles,
without cramming down their throats, so many
dark and Unedifying doctrines, that can be con-
Verted to no good purpose ? Arid may not
christians hold communion with one another,
whilst they may differ in their speculations on
dark subjects ? Plain articles dp best suit the
bulk of mankind, for whom the gospel is
intended; for to the poor the gospel is preached.
And let not such be discouraged with reproach
ful 'aspersions, such as that these are only hea
thenish' principles. Your saviour met with
similar treatment from the popular religionists
m

60
of h\k time. ;¦ If the principles be just and reason*
able, let them call them by what name they
please, only I must observe, that the heathen**
had ho such clear views of the perfections and
providence of our Father in' Heaven, of his good
ness and love; and they had not life and im
mortality brought to light by their gospel. ,
6. The next subject of enquiry is whether
these principles, the objects of , onr faith, are to
be produced instantaneously, or to be attained,.
as other subjects are^ by study and research into,.
the fountain of knowledge; In the days of our
saviour, we have instances of an instantaneous
influence being produced upon the minds of
men, and a firm and lasting faith arising with
out any study or research. But then,, in that
day, they had evidences which we have no right
to expect now ; and which, from the very ttatiw^
of the evidence, .created an instantaneous,, belief
Our saviour, in the calling of his disciples, acted
immediately on the minds of .men. And this
was done in two Ways, first as a consequence of
his ^great works. What must have been the
powerful effect upon the minds of those, who
saw him by his bare command, give sight to the
blind, strength to the lame, rebuke diseases*
command the winds and waves, and raise the*
dead ? This was an immediate appeal to the
common understandings of men, without the aid
©f *reason or reflection. And who could resist

*1.
this all powerful evidence ! It produced itsi
effects like the lightening; It struck dead all
opposition; Faith then was instantaneous'.—'
But these effects were produced, in the. second
place, by that power which Jesus Christ main
tained over the hearts and minds of all men. — ;
He had that power which none other ever pos
sessed, and the exertion of it was seen in the
call of his disciple's* He only said "follow me,'*
and they left all and followed him. But we are
hot to expect similar acts of faith in the present-
day, because we have no powers equal to the
power of Jesus Christi We carinbt work mira-J
cles ; we cannot expel evil spirits; we' cannot
penetrate the hearts of men? as Jesus did. And
this is riot required of us; it is not necessary id
the present age of the church :'we have the word
of God in our hands. This we are to study, for
this book does testify of Christ. We have a
record of his great works ; we have his doctrines j
we have his precepts; and we have his adfnfra-,
hie life* All these we arC to study, and implore
God's blessing on Piir studies. We are to look
for no miraculous act of faith, for the day of
miracles is past. Arid those who set up such
pretences, to give credit to their cause, are im-
posters and deceivers, and ought to be treated as1
such. 1 We may, indeed, meet with instances* of sud-
den -impressions made oh the minds of some

52
people, sometimes by afflictions, by sudden deaths,
by some awful visitations, Sec. which give to
some people a serious and thoughtful turn ; but
this is very different from an instantaneous faith..
These cases, when the cause which called them
forth, subsides, return, in general, to their former
state, and become the very "same as they wer|
before. We must seek for faith in the eviden
ces, arid With the same care and diligence, as we
Would do other attainments. Faith is repre
sented in Scripture, in its progress, as a slow, a
reasonable, and progressive work. Rom. x. 17.
" Faith cometh by hearing, and hearing bytke
word of God."
7. The next head of enquiry is, whether we hate
a right to expect faith in perfection, faith with
out airy apprehension and doubts. This may
eksily be answered, if we had to deal only with-
reasonable people* Is human nature perfect?
Neither can any of our virtues be perfect* Ouf
evidence is not perfect; for we must here con*
tiriue to see darkly, arid therefore our faith' musk
be imperfect; and in this it partakes of the
nature and imperfection of all our other virtue^
Our love is imperfect, our holiness is imperfect^
our charity is imperfect, and so, also, is our faith.;
Enthusiasts and hypocrites may rant arid declakni
on their high attainments, on their clear views of
divine things, on the certainty to which they
arrive with respect to their sins being pardoned,

and of their admission into the number pf the
elect. But amidst all these declamations and
positive assertions, you see the strongest eviden
ces of the vanity of their prehensions. To what
ever degree of faith they have attained, they lose,
in proportion in their self-diffidence ; and they
Increase greatly in their contempt. of other men.
And in them you never meet with that meekness
and that humility of mind, and that amiable
diffidence which never fail to accompany a
good character.
This is a point which deserves to be laboured
and enquired into with the greatest care, oi>
account of the effects it produces on the timid
and humble mind. The high degree of attain
ment which these pharisees vaunt of, has an
Unhappy effect on humble minds, in causing
them to dread, in not feeling these high joys,
that they are in a dangerous way and outcasts
from Heaven. But to what I have above
observed, it may now be added, that it is a suf
ficient confutation of their high claims, to refer
to the conduct and temper pf these boasters.—
They endeavour to support their claims by the
loudness of their profession, and their pharisaical
righteousness, by railing also against the world,
and its fashions and follies, against the amuse
ments also of life and its enjoyments. Yet these
very people .pursue eagerly after the world in
Ifeeir own way, and have enjoyments suitable t$

u
their taste and nature. You see in them, in;
general, no marks of having renounced the world
and' its wealth and riches. And they are riot iir
possession of those /raits of the spirit described
by the apostle, love, joy, peace, long suffering,
gentleness, goodness, faith, meekness, temper
ance.— Gal. v. 22. And Colos. III. 12, we have
the following character: bowels of mercies,
kindness, humbleness of mind, meekness, long
suffering, forbearing one another, and forgiving
one another, &c. The existenceand possession,
of these virtues indicate the progress and high
advancement of faith. But if it do not purify
the heart," we caririot expect to find it in per
fection. If- faith does not implant these heavenly^
dispositions, whatever their boastings may be,
the existerice of this principle must be regarded
as extremely doubtful, And if we find thattheir
tempers are riot perfect, their love not perfect,
their resignation not perfect, nor their patience.
We may conclude that their faith is nbt perfect.
The not being able to arrive to full perfection
in this virtue, should riot, however, discourage us
to strive after perfection, but to continue dili
gent in the use of means, and in- the pursuit of:
holiness; for this course will prove the s best.
means to increase and strengthen our faith. <£,
8. But faith is particularly insisted upon as
essential to 'salvation ; and if we are to believe,
^he doctrines of several churches, we are not t<^

55

expect salvation, without we be fully possessed
pf this lively faith in Jesus Christ. T would
not wish to advance any thing to diminish our
opinion of the necessity of this divine virtue ;
but certainly many things may be offered to
moderate this high doctrine, and to make it
more consistent with the equity of the divine
administration, and the unavoidable 'condition
of men. In the first place, these churches who
advance these high doctrines, differ widely
among themselves, in what they advance as fun
damental doctrines, each insisting that their
principles, and their*s only, lead to salvation.— 4
This consideration creates, therefore, some
doubts regarding this doctrine. And again, not
one of these churches is able to settle what are
the articles that are to be regarded as essential,
and, without the belief of all and each of which;'
we cannot attain tp eternal happiness. But
there is another, important point tp be settled;
before we can establish this doctrine. If no man
can be saved without, faith in Christ, what must
become of all those good men, who lived in the
world before the coming of Christ,, and who
were ignorant of him, ' not through any fault of
their own, but placed in such situations, by the
appointment of God himself? And in like
manner, what must become of all those, who
have been in the world since the coming of
Christ, but who have never had an opportunity

56
*>f hearing his gospel, or the words of eternal
Ijfe ? And what pan be said in behalf of those
people adjoining to christian l?mds,. pagans, or
mahometans, but who are bound dpwn as fast
by their prejudices, and prevented from knowing
him, as ignorance or dai'kness cari make them ?
And what is the situation of some upright and
honest men, living among christians and prqr
fessing Christianity, and diligent and honest iq
their enquiries, yet have never been able, tp
arrive at that full faith which they eagerly seek^
after, and to such a degree, as to remove all ap
prehensions and doubts ? It is, sufficient tp state
these cases, and tp leave them to the good sense
and charitable decision of those., whose, minds;
and understandings are not bound down by the,
fetters of prejudice. Is it possible to reconcile
doctrines of this kind, with the equity of tha..
divjne administration ? Pr with thp liberal de*
claration of our L°rd? In what sense are we
to understand, that i| will be more tolerable for,
Sodom ^nd Gomorrah, in the day of Judgment
than for those tp whom the, gospel -is preached,
but who haye not profited by it? These citjeswere,
citieg pf the most abominable, wickedness.-^
Their crimes were shocking to human nature;
f»n$ if sdfowance shall be made, for them, hov?
V\ucl} more must w.e expect it, for. those good
and yivtuoqs men, who have livedo in heathen]
countries, ignorant, unavoidably ignorant pf

57
Jesus Christ ? Men will be rendered, accounts
able for the talents aqd privileges they have
received, not for those which they never enjoyed.
9- Of the existenpe of faith we cannot judge
so correctly, as we can c|o pf other yirtues.-r-*
Faith is an apt of the mind, and none can know
thisperfpptly, but bewhq formed us. "it is easy
to assert, and to talk, and to come forward with
superior pretensions and claims ; tuid the hynoi.
prite, in all these, may be thp loudest ; but all
these are entitled to no credit, if they be desti*
tute of the best evidence, the peaceable and
unostentatious fruits pf righteousness. Faith
may be only pretence ; and we cannpt contradict
those pretensions, so long as the life is regular
and consistent, But these pretensions may be
kept up without any sacrifice, and may be main
tained, so long as ypq see no flagrapt offences
against God's law,
Making faith, this inward principle, the great
test, and the sole test of the christian character,
ppens many doors to impositions; for it is easy
for every profligate to set up pretensions to such
attainments- And people pf this character,
without any serious principles of religion, may
be more positive and clainoroqs than the sincere
and upright christian- Another' unhappy con-»
sequence arises from this being the sole test, it
encourages bad people to cherish their evil dis-?
positions and vices, as having faith, they art*

58
Satisfied that' 'all is well. Further I have to
remark, that this doctrine not only leads to im
positions on the world, but it causes men them
selves to fall into gj-Pss mistakes. It is not easy
to make plain and simple people comprehend
what is meant by faith ; and this class is gene
rally the dupe's of such impositions. The act of
believing may appear to them no more than
giring their assent to such and such articles, as
their spiritual guides may dictate, without mak
ing the smallest efforts t° understand them, or
any attempts to examine or enquire into their
truth or falshpod. And they are deterred from
examining or doubting, by being assured that
their eternal salvation hangs upon the belief of
such doctrines. A man may be a deceiver and
hypocrite, an imposter, dishonest, fraudulent, an
oppressor, and domestic tyrant; yet all these
may be overlooked, but to be guilty of this kind
of heresy can never be forgiven. We hear
much of dangerous doctrines, of damnable doc
trines, but not so often of damnable actions, -
; 10. Another subject presents itself at this part,
for our serious consideration, Why has more
stress been laid upon faith in the doctrines of
men, than some' other virtues clearly recom
mended in the 'word of God, as equally necessary,
and of the highest importance ? And these are
strongly insisted upon by our Lord and his
»postjes, and which fall in general more undeis

&9
the comprehensions of men, and of which both
we ourselves, and the world, are more capable
pf judging. It is said, and by him who had a
right to command, " Thou shall love the Lord
thy God with all thy heart, with all thy strength,
and with all thy mind." This is the first and
great commandment, and the second is like unto
ft. " Thou shalt love thy neighbour, as thyself."
No command can be be expressed in a stronger
and in clearer language than this. How comes
it that these commands are npt brought forward
equally with faith ? With respect to the first of
these, enthusiasts and hypoerites place the love
pf God in a very high rank. But of this, stand
ing detachpd by itself, we can form no correct
judgment how far men are governed by it.—
Many make high pretensions to this attainment,
who represent the Supreme Being in their prin
ciples, in such terms, as it is impossible to love
him. It is one of those virtues easily counter-,
feited, and the counterfeit, in some pases, net
easily detected. ' But the love of our neighbour
is a test much less equivocal, and not so easy to
'counterfeit. And the apostle John brings it for
ward, not only as a duty of the highest impor
tance, but as the best test of our love to Gpd.—
"Ifa man say I love God and hateth his brother,
he is a liar, for he that loveth not his brother,
whom he hath seen, how can lie love God, whom
he hath nof-seen ?— 1. John, iv, 20. 21. This*

00
duty of loving one another is, in this chapter,
pressed Upqn us by the strongest arguments, as
the. indispensible mark of a christian, And if
we take up the word brother in its largest sense,
it extends the duty still further. If we make it
equivalent with neighbour, in that extensive
sense stated - by our Lord, as explained in the
parable of the good Semaritan ; it makes every
man our brother. A*id to furnish us with a spe-*
cimen of what we are to understand by love; he
says, iii. 7. — '* But whoso hath this world's good,
and seeth his brother have need, and shutteth his
bowels of compassion froth him, how dweUeih the
love of God in him ? Faith and the love of
God standing by themselves, require few sacri*
fices: strong, pretensions and assertions stand
in their room ; bqt Jqve to man requires many
sacrifices. If you maintain that you love your
neighbour, you must testify this by some act of
goodness. If you are unjust, if you defraud, if
you oppress, if cruel, vindictive, passionate, &p,
you cannot maintain your claim to the christian,
character—" By this shall all men know that ye%
are my disciples, if you l&ve one another" This
is a much less equivocal mark of the christian
character than faith, not so easily attained, and
subject also to much less imposition, '
But there is another mark given of the chris*
tian . character, and strongly insisted upon :
5* Wiilvrnt holiness no mat}, shall s.ee God;" and.

61
if! is expressed" even still stronger by our Lord
himself. " Be ye, therefore, perfect as your
Father in Heaven is perfect."— Mat. r. 48.-*
This implies holiness in heart and in life* But
we never meet with a christian sect laying this
down as a mark of the christian character. On
the Contrary, the general strain and language of
popular writers and preachers is, that this is not
necessary for admission ; the viler you are, the
more welcome; and the greatest sinner makes
the best saint.
Forgiveness of injuries, and pardoft of offences^
are other conditions, given to us by Christ him
self, and represented as indispensible. " If ye
forgive not men their trespasses, neither will your
Heavenly Father forgive pou your trespasses."***
But no sect has ever been established, who lay
this down as the terms of admission and com
munion, Now all these are not only perfectly
reasonable and easy to be Understood, but they
are in a great measure practicable. Such is the
duty of doing good to Our neighbour, the duty
of holiness and of forgiveness of injuries, And
the attainment' of these duties is productive of
other good effects. They make men more
Amiable, bring us nearer to the image of our
great master, and even of God himself; and
hear a strong resemblance to what we would
wish christians to be : whilst faith,- or that which
men call such, makes man proud, conceited,

m
Self-righteous and overbearing. Such were the:
Pharisees in the days of our Lord. You cannot-
love a man fet. the extent of his faith; for this
may be in |enesal no more but credulity, of
pretence; and in these cases can answer no good
purpose'. If then we be in possession of the love
of God, and the love of our rieighboUr \ if v we
pay a strict regard to purity and holiness of life,
and imbibe that strong mark of the christian;
temper, to be able to pardon injuries and to, for
give trespasses, these will accord the best with
the.doctriues of our Lord, delivered in his ser^
riion on the mount ; and these will help to sup<
port, our confidence, even though we may not be,
possessed pf that stfong and lively faith, which
excludes all misgivings of mind and every doubty
A, timid and a humble mind accompanied -with
an inquisitive disposition, will not satisfy itself
trith merely saying-^I believe, Lord help My
Uhbelief, but will endeavour to walk as Christ
did. Such humble and modest christians, ought
hot to be discouraged by the boastings and pha*
risaical pretensions of the hypocrite, Thoses
arrogant claims are no marks of' the Heavenly?
temper and disposition, and of walking humbly
fyith God, Persevere in modest enquiry, in\
doing justice, in lpving- inercy, and in a patient
continuance in well-doing, and your labour shalt
$ot be in vaiu.
»¦:, Whatever principles or tenets we admit, thM

ichristian life and temper are the surest eriteripns,
that we are the true disciples of Jesus Christ— *
And let us regard those as the greatest heretics,
and ran the greatest risk of being excluded from
the kingdom of Heaven, who deny not ungod*
liness and worldly lusts, and who live not soberly,
righteously, and godly. And to make use of
the language of the apostle, Phil.iv. 8.— "Finally,
brethren, whatsoever things are true, whatsoever
things are honest, whatsoever things are just,
whatsoever things are pure; whatsoever things1
are lovely $ whatsoever things are of good- report,
if there be any virtue, if there be any praise^
think on these things." In all references to our
final judgment, there is not the smallest hint,
that we shall be judged by our opinions or by
our faith, but always by our works, by our tern-
per, and by our life. And though we should
have all gifts, and understand all mysteries-, and
all knowledge ; and though we should have faith
to remove mountains, and have not eharity, we
are nothing. And the advantages thatsuch tests
of the christian character possess are* that they
are easily comprehended., less liable to imposi
tion, and they recommend themselves to all men ;
they adorn the christian character; they would
prevent a number of those quarrels and dissen
sions, which have so much disgraced the chris
tian world, and marred the progress of that
divine religion*'

64
It is an implement, therefore^ devoutly fo
he wished, that a new sect would arise and dis*
tinguish themselves by insisting upon all their
members being to be known in the world, by
their love to mankind in general, by the holiness
and purity of their lives, by their readiness to
forgive injuries and pardon offences; and by ait
exterisive charity; This would be of much more
Service to .the christian cause, than all the relr-*
jrions societies that ever sprrifig up in the world.
In all these, there is 4 spirit of party, narrow^
hess of mind, a contracted charity. It is rathet
extraordinary that such a society has never been
theught of since the first rise of* Christianity .-**
Bttt this would require too great sacrificesto
meet With encouragement. The whole plan of
all thediffererit sects that have successively arisen"
in the christian church, is to devise some sub
stitute for1 a • good life; something to stand as a
substitute for the christian virtues. The history
of religious superstition would be a valuable
work ; and to trace out, and to expose that per
petual war, that all the sects have waged againsl
good works. We hear much about sonud
opinions and dangerous opinions, but a sound
life has seldom been insistedjupon as the distin
guishing character of the christian.
11. Faith, as I have already observed, must
be founded upon evidence. And the objects of
our faith have -all the evidence of which the*

65
hatrire of the things is capablei. We cannot feavft
the direct evidences of our senses for the exis
tence and perfections of the Supreme Being, so
Us to see God, because this is an object that our
senses cannot take in ; and if it were possible for
hs to see God, such sight would overpower all
the faculties1 of mari. What effect would thei
teight of even a dear friend from the other worlds
have Upon us? Are wC sure that we could sup
port ourselves so far as to talk with him, and tP
put to him any of those interesting questions*
whicli we Wish to have answered ? And if such
a sight be too great for our faculties, how would
we be affected, were we to be favoured with a
bight of some one of the higher intelligences, aa
attgel, and Understich circumstances, as perfectly
to satisfy us, that he came from a more perfect
State ? Would not this be too much for us td
support ? How then Could we be able to coil*
template the great fathet of spirits, the incom
prehensible Jehovah !
If, therefore, the evidence we have for his1
existence from his works and from his word, .be
tfeot stiflieient, of What nature, and of what degree,
•ttiust that evidence be, that wduld bring home
Conviction to our minds? One of its qualities
must be, that we can calmly examine it ; and in
such a manner as to remove every uncertainty
and doubt. But this evidence we must not ex
pect in this imperfect state ; and not. till, oaf

GO
faculties be strengthened ; and all those weak
nesses be removed s in short, we must wait till
this mortal shall put on immortality.
But we have evidence, if not sufficient to.
remove every doubt, and to produce perfect con
viction, yet we have such evidence as should.
determine every prudent man to act upon. For
the existence of the Supreme Being and bis per
fections, T cannCt conceive, any evidence more
satisfactory than what we already have, situated
and circumstanced as we at present are. The
heavens declare unto us his glory, and the earth
is full of his goodness. And for a future state,
we have likewise evidence of such a nature, that
if it does not present to us those cleiir views of
all that we desire or wish to know ; yet it has
all these characters, that should determine us
what course of life we.should follow. If I should
say that there can be no doubts, this is holding
a language too positive and strong. Men may
be, and they certainly are differently., affectep^ ia
subjects of this kind. Some undoubtedly have
a faith much more lively than others ; and the
way men spend their lives, will have a very
powerful effect upon their faith. Those who
keep the future world constantly in view in every
part of their conduct, are much better disposed
and prepared to receive the evidence of that
high importance ; whilst those who lead a life,
in every respect opposite, indulging in every

6?
irregularity, they have strong interest to wish
that such doctrines may not be true ; and these
wished may influence their belief. But inde-i
pendent of these Considerations, so different is
the structure of our minds, that we are very dif
ferently affected . and influenced by the same
evidence. It iis proper to take notice of those things, and
tP state them freely, because, there no doubt are*
and I firmly believe, there are many honest and
good men, who may be so minute and scrupulous
in their enquiries after these important truths*
and in the examination of evidence, that they
may not be able to remove perfectly every uri»
fcertainty and doubt. ¦ It is distressing for them,
therefore, to hear* that there is a possibility- of
arriving to perfect satisfaction : of this, however,
every honest enquirer may rest assured, that he
who is to be our judge will make all gracious
allowance for the. unavoidable darkness, that
may generally or occasionally hang over some
minds; he knows all the weakness and all the
strength of every mind.
itr- \2. But, again I say, the evidence which we
have, is sufficient to direct every man to that
course of life, which he ought to pursue. Ex
cepting avowed infidels, all reasonable men will
allow, that there is the highest degree of pro
bability for the truth of all the great objects of
our faith. A much less evidence determines a

feari rti nlos'f of his important p&rsuit* '# thU
life. The -merchant often runs the greatest risk
in fife pursuit of wottdfry fortune- He has W
Ihcounter th& dawgeft of the -gnkt -ddfepi?' thd
violence*, somefimes; of the enemy, the uhcer-*
tainty of the market, r'the fatyfr-of tetiuUmBSt)
the failures among the monied men" beconts
another cause of distrust and appteh«nns4oh.— ^
Btft in religion, it may be truly said, ih at the**
ktt'4 rfd M*ardot$ tffianafe/ but a certainty H%aim
GPtflittfes* is" great gain, haiiWf the- premfefwf
the lifothst- now is, and of that which is to cotoe,
This pufsuit is the certain path to happiness^lorr
wisdbWS way§ ate w&ys of pleasantness : This
eotifse of life fS the best plan he cam adopt for
temporal happihiesS!, io procure the esteem and
respect of the world, peace Of minda and self-*
^satisfaction ; &fld during the whole of bis mortal
course, he is ariTrttoted with the piecing- hope of
immortality; » W% then should it be thought
an unnatural (tt a visionary doctrines that the
Jttft Wha-fl live by1 faith? The absurd notions
which enthusiasts have entertained of faithy add
l&e vHId ami ntiiriteftigible^rant in which they
declaim' upoii such subjects, have brought' mtfr
contempt this ftfost powerful and excellent prnv-
eiplei Brit, if it be regarded with the .-eye of
reason; no principle can be better adapted for '
a principle of action, and to obtain avmore com*
•manning p^we* and influeneeover the. life. ..

69
18. For let me ask, what must the effect, be
ripoii a man, who seriously and firmly believes*
in the existence and perfections pf tbe Supreme
Being, and a future state ; and who has attained
to just and lively conceptions pf the love and
perfect character of Jesus Christ?- Must not
this belief regulate, purify, and animate every
part of his life, give lqstre to his prosperity, and
Support him under- adversity ? This pruiciplo
addresses itself to the best passions, and the
most commanding affections of die human heart,
to our fears, to oar loves, to our dpsires, and to
pur aversions, to our hopes, and to every affect
tion that can influence .man. We cannot con
ceive, and we cannot contrive any other princi
ple that can equal this in its strength, in its ex
tent, #»nd so well adapted to our nature. It
places before the mind, and brings home to the
understanding, the most sublime objects of nature.
The creator pf the universe and the sovereign
Lord of heaven and earth is. presented to us by
the eye of faith., as the great object of our fear*
and ofour fove. An eternity of happiness with
out measure or end, is the object of our noblest
ambition ; the Supreme Being as the object of
our most perfect love, as our portion and ex
ceeding great reward, He so loved the world,
that he gave to us his beloved son, to live and
to die for men. We see there Jesus Christ as
the most perfect character; his doctrines ar$

70
rational and sublime; his precepts pure and
perfect ; and his example is not only without
spot or stain, but of the most active goodness;
goodness extending to all the sons and children.
of men. If these principles get full possession
pf the hearty they cannot fail to produce every?"
thing that is good., And the man who acts,
upon them, is not an enthusiast or a fanatic;
but governed by the most perfect reason,
In proportion then as they are received, such
must the effects be. In some warm and lively
minds, men, meditating on those delightful ob
jects, may feel those pleasing and holy raptures,
which may give rise to the persuasion, that such
men are actuated and animated by the spirit of
God. Such principles may produce that joy of
believing, which the world cannot give, and
which the world cannot take from us.
14. In our researches into this excellent prin
ciple, we will find that there are evidences suited
to different characters and abilities, To the
rational and diligent enquirer after truth, there
are evidences sufficient to satisfy every reason
able man ; and though they may not be So
powerful, and it is not proper that they should
be so, as to remove every doubt, yet suffieientto
determine every wise and prudent man, which
as the safest and the best, and the most honour*
able course to steer. And then, again, for those
who have neither time, abilities, nor learning

71
sufficient to pursue these evidences, providence
has furnished such evidence or influence, as may
answer full as well, all practical purposes,-—
Those, who udder the direction of pious and.
good parents, have received a religious educa
tion, brought up from their infancy in the belief
of these important principles.; and who, when
the years of reason have come, have not ceased
to frequent the assemblies of the saints, hearing,
every Lord's day, the Scriptures read, joined in
the devotions, and heard interesting religious
discourses ; such become christians from habit,
and have never learned to doubt any of these
important truths. Happy are those of this de
scription, whose minds have never been unsettled
by the wild and immoral declamations of the
hypocrite or enthusiast; and who have never
listened to the doctrines of infidelity, so degrad
ing- to our nature, and destructive of our best
hopes. In these, Christ seems formed within ;
and his religion takes possession of the ruling
principles of the heart. Let not the unbeliever
sneer at such faith. Look at this man in the
day of trial, and in the hour of bodily or mental
distress, there is a strong principle within, which
bears him up, under such trials. Look at him
on the bed of death, his compqsure, his calm
submission, his patient resignation to thp orders.
and will of providence, testify the strength of
that principle which reigns within. These are

1%
wise appointments of providence, implanting,
by a religious education, this faith with that firm
roof, which no sufferings pan tear up.
But in the book of grace, both in the Old find.
New Testament, there are a vast number of
interesting histories, acts of devotion, precepts
and examples, that strike powerfully, a well
regulated mind, and contribute greatly to nurs^
faith. Such things often produce a sudden and,
happy effect,
Some exprpssions ponvey tp us a strjking
image of God's power, some convey the finest
conceptions of his providence, some of his good
ness, and some of his love. In Spripture, like-,
wise, wp meet with sevpral instances of the
power of- faith, as in Abraham, Moses, Daniel,
the three children; qnd in the New Testament,
pf the dispi pips pf our Lord,, and of Paul, after.'
his conversion ; jind,may I add, of the centurion^
whose servant our Lord healed, ^nd of Cornelius^
the devout centurion.
But from thp nature, pf tli^s principle, it, is,
liable to great abuses. Being an operation of
the mind, it is easily pretended and counterfeited ;
and as men are ignorant how it may produce i^
effects, and what are its expressions, iraposters
may prptend endipss feelings, which put in theiri
claim to be the offspring and effects of faith;-
and these feelings they pass off as the operation,
of the spirit °f G°d, Thus men rest satisfied

73

with these, as the principal part of religion, and
treat with contempt, obedience to God's com-*
inands, personal holiness, and rightepusnfess. —
But, after all, the christian life is the best evii.
dence of being his disciples. This will give tq
ourselves the greatest satisfaction ; and upon
this evidence, the world, at large, will place t|}$
greatest dependence.

CHAP. IV,
par Christ's moral doctrines, men's per-*
VERSION OF THEM, AND THE DOCTRINE,
p,F SUDDEN CONY-EKSIQNS,
1. THE great objpet of religion ought certainly
fo'be, to implant in us, in the first place, such
principles as may regulate and influence our
Jives, and beget in us hope and comfort on a
rational found a tion. And doctrines and tenets^
that can in no resppct produce these, can be of
no Service to us as religious creatures ; for grant
ing that we could attain to a firm belief of these
things, but- cannot apply them to any good pur
pose, for what use can they be imposed upon us ?
If we examine the doctrines and precepts of
pur Lord, we shall find that it is his constant aim

74
to avoid dark and useless subjects, and tp adhere
to what will tend to make men wiser and better.
He avoids subjects merely of curiosity, and
directs all to practice. And his manner of teach
ing ought to be the pattern for us. When the
question was put to him, " are there few that be
saved?" He checks the enquiry by saying,
*' strive to enter in at the strait gate, &c,"-—
When Peter, prompted by curiosity, asks with
respect tQ the disciple John, " Lord, what shall
this man do? Jesus said to him, t( If I will
that he tarry till 1 come, what is that to thee ?
Follow thou me." See also Mat. xviij. I. and
xxiv. 3.
The doctrines, also, which he delivered, are
plain, and of the most interesting nature. He
gives to us the most pleasing image of his hea
venly Father, not dwelling" so much on his
natural perfections, that are more obvious to all,
but on his goodness and his love to the, world,
on his providence extending to all his creatures,
but directed in a peculiar manner to the care
and protection of man. - •*
Now these are principles which lead directly
to practice. If God be such, we must love him,
we must repose our trust and confidence in him ;
and we must do his will and obey hiscommands.
Again, he gives us every reason to believe that
we are his immortal offspring, that at the; con
clusion of the present period, good men will

75
enter upon an eternity of happiness,' whilst the
•wicked shall be banished for ever from all that
is great and gopd. TheSe, again, are practical
principles, pointing out to us the consequences
of our different lives, He again assures us, that
we are accountable creatures, and to be judged
according to our works. What powerful influ
ence must such principles produce on those who
believe in them ? To be judged according to
pur works, and by him who cannot be imposed
upon; and who is no respecter of persons, and
who will judge righteous judgment, are princi
ples to command the attention of every reflecting
mind. And that we may labour under no mistake
respecting what these works are, he delivers to
us his law in plain, but in very comprehensive
and strong language in his sermon on the mount,
contained in the 5th, 6th and 7thChap.of Mathew's
gospel. And in that sermon, he explains the
extent of his precepts, and frees them from the
false glosses which the scribes and pharisees had
put upon them. His law extends to the whole
life, and nqt only to our actions, but also to our
words and thoughts. In his representation of
the general judgment, in Mat. xxv. he gives to
us a beautiful and affecting statement of the
amiable spirit and temper of his religion, and
how excellently it is calculated for the happiness
of the world. The representation is the plainest

possible; and the duties are of the most extent
give benevolence : and we see the true spirit of
his religion, in the answers he gives tb the ex
cuses of the wicked, when saw we thee a stran
ger, &c. Thp king shall answer and say^" In
as much as ye did it not to ope of the least of
these, ye did it not to me." In his sermon, and'
in this representation, he }s delivering general
duties, but in other passages, and in his parables^
be enforces particular dutips,. We see how he
corrects and condemns a covetous disposition, in
the parable of the riph man, whose grounds
brought forth plentifully .-r^Luke, xii. 16. And
he exposes the evil effects of luxurious living, iu
the parable of the rich man and Lazarus.-^-Luke,
xvi. 19. He gives us a striking picture of
riotous living and extravagance, in the prodigal
son. — Luke, xv. And never was compassion so
finely contrasted and represented as is done by
Jesus Christ, in the parable of the good samari-
tan.-^r-Luke, x. What a strong correction does
he inflict on hypocrisy and self-righteousness^
in the parable of the pharisee and publican going.
«p together to the temple to pray.
The whole tendency of his instructions is tp
persuade meri to live well, that they may be
happy both here and hereafter. And this is
done with the greatest plainness and simplicity,
without puzzling men with discussions about
merit, pr the power of man and the grace of

God. And.it will be difficult to find any doc*
tvines or precepts,.. where a good life, and 'the
necessity of it, are kept sp stedfastly in view. .
2. If this then be the case, what are we to say
to those instructions or doctrines, from which it
is impossible to extract any one duty, and Which
cannot be applied to any good purpose? What
good end can be answered by declaiming on
original sin, and telling us^ that we are liable to
be punished for the offence of Adam ? How is
it possible to reconcile this With equity ? Is thi*
the judging the world in righteousness ? What
Should we think of that law*, that should subject
every man to be punished for the crimes, not of
their fathers only, but of their most remote an-*
cestor •? Can this be called glad tidings, which
is what the gospel offers, and which they, who
call themselves gospel preachers, prefeud that
they alone do publish ? What idea can we
form of God, if this be his appointment ?: Will
this make him the object of our love? And
What practical purpose can we derive from, this
doctrine? Another df the favourite and popular doctrines
is, that man can,- of himself, do nothing which Is
good ; but that he is subjected to condemnation
for that wickedness, which it is not in his power
to avoid., [See Plain Statement, p< 147, 2d edit.]
He is represented as destitute of every good
.principle, of every good wish , and desire,- cor-

1&
rupfced to the very core. Now this^ is the situsM
tion in which man is placed by his maker.--*
The consequences arising from this doctrine*
which is constantly sounded in our ears, by po
pular preachers and Writers, are inconsistent
with every idea that we can conceive of his
justice and goodness. Would it be just to
punish a man for not doing what is contrary to
his nature to do, what he has no power to do^
and what his best exertions and endeavours, by
the very doctrine of those people, cannot possibly
effect ? These doctrines place man in a State of
total inability, capable of doing nothing Which
is good, and yet duties of the highest importance
are exacted of him ^ He is called upon to love
God ;- and yet they tell us that man, in his natu
ral state, is at enmity with God^ that he hates
God, which is impossible even to suppose. This
representation is degrading to our heavenly
father : he becomes thus the object of terror ^— »
This system, as I have already observed, makes
God -unjust* Would we think it reasonable; if
we should be condemned for not removing
mountains, and for not ascending to the stars p
And why unreasonable and unjust? Because
we have no power to do such things. And how
then can it be reasonable or just to condemn
men for not doing, what confessedly they have
no power to do ? People of these principles
employ a curious jargon to remove this ..difficulty,'

79
They argue, that though man has lost hispower
to perform, God has not lost his right to com-'
mandt What a horrid idea does this present of
our maker ?
It may be further observed respecting such
doctrines, that they run in direct opposition to
the whole strain of Scripture. In the Scripture
God, by his messengers, is enjoining to men
several duties, pressing and exhorting them, em
ploying both promises and threatenings. What
absurdity to deliver Such commands to a race of
creatures, which have not the least power to
obey ? • How is this consistent With the wisdom
and goodness of our heavenly father ?
I know it will be answered that men in gene
ral, who believe in such principles, lead regular
and sober lives, and are men of the most exem
plary characters. Allowing this to be the fact,,
it does not follow that their good lives are found
ed upon their professed principles. They owe
these virtues, not to their religious education,
but to the plain dictates of common sense ; and
the credit and support of their party require this.
You will find many professed unbelievers, and
who refuse to acknowlege either heaven or hell,
teien of sober lives, of the greatest honour and
probity*; and in whose honesty you may place
the most complete confidence, and who would
not, on any account, swerve from the truth.

80
$Cow, if we examine the fcpridpct of men 6$
these professed principles, you will find a strangfe
Contradiction. The very people who deal so
liberally in these principles, in their general
manners, furnish the strongest evidence thai
they do not believe in thein.-^^ee4/*. 45.]
3i This doctrine is carried further; for. they
contend that Whatever good works, a. man does!*
there is no merit in them, If he be ever so just,
merciful, benevolent, and compassionate, doing1
all the good in his power, yet God pays no
resppct to such services. They even maintain,
that all good works done before justifieatio&V
partake of the nature of si it; and that the vilest
of sinners will be more readily received by Christy
than those who have been labouring all their'
Jives, to live Soberly, righteoiUsiy, and godly, and
to do all tlie good they can. Vpott this princi
ple, we must esteem as highly, the priest and
the Levite, wh6 turned aside from the distressed1
Object, who fell among the thieves, as- the tendpf
hearted Samaritan, who* when be saw htni, had
compassiPn on him, went to him and bound rip
his wounds, and took care of him. — -Luke, xiv j
A Nero and Caligula, these monsters in buuaun
shape, are regarded as much by a righteous
God, as the celebrated Titos Vespasian, the dar
ling of mankind, who lost that day on which he
had done no good, or the benevolent man of R»s*,

81
^ho lived for the good of mankind. But these
very people, who strenuously maintain such prin-
ciples, belie them in the judgments they pro
nounce on the passing transactions of life.-—
They must approve of a good deed) when fairly
stated to them, without enquiring whether it was
dene before or after justification. And Scrip
ture furnishes us with facts, which stand in direct
opposition to such doctrines.— {See p. 43.} •
4. The doctrine of sudden and instantaneous
conversions is another of the popular and fashion
able doctrines of the present day ; and may be
set down as one of those very common, but gross
impositions, that ensnare the credulous and de
ceive the ignorant ; but, in general, procures
grpat. credit to those who have the audacity to
pass such off upon the world.. Conversion ap
plies to a change, not of any one particular bad
habit, but a thorough change of all the errors of
our hie ; a general ceasing to do evil, and learn
ing -to* do well But it generally happens, when
a person is addicted to some notorious vice, by
the breaking off that vice, and by frequenting
people of a religious character and profession,
this change passes for a complete conversion. —
Thjs« change I propose to examine, to see what
true grounds we have for ascribing such partial
'and: often temporary changes, to a general reno
vation of the life.

82
4 There are some vices that may be broken off
with much more ease than others ; and. these are
such as are not interwoven with our nature^ and
which do not make such an intimate part of
ourselves i drinking is one of this description**^
This is a vice not natural, and not fixed in our
constitution ; but rather an unnatural habit,
assumed often as a relief from some uneasiness,
and often from idleness and bad company :. it
becomes strengthened by indulgence, but it may
be parted with by a vigorous effort and resolu
tion, and a complete and lasting" cure sometimes
effected. This vice cannot easily be concealed ;
i t exposes itself openly to the world ; it degradipt*
man; impairs both, his bodily and his mental
powers ; is hurtful to him in his worldly circum
stances ; makes bim not only unpleasant, but
hurtful to his family, and, therefore, a change
here, may be a great benefit to himself and to
all that are interested in him. Swearing, also,
is a vice of a similar character. This is a vicU
oris habit, contrary to nature, and inconsistent
w^th our religious profession, particularly those'
duties which we owe to our maker. This vies
may be easily cured : it cannot be interwoven
with our nature : it requires no sacrifice to. part
with it. -.j. t
.5. But there are other vices, which, upon ex
amination, we shall see it is no easy task to root

83
out: it is not the work of a moment; but
requires much perseverance and strenuous efforts,
to obtain from them a deliverance. Apply this,
for instance, to a covetous disposition. This is
a natural vice, and one, the most difficult to be
conquered. It mingles with the blood and the
vital parts. It is, in some cases, -a hereditary
vice, and flows in the veins of families. Let a
man try to cure himself of this Vice; he will
find this not to be the work of a day : in spite
of all his efforts and resolutions, it will frequently
betray its meanness, and very often its injustice ;~
and I believe the instances are few, wherein you
"have seen a perfect cure. It shews itself in the
common transactions of life, in buying and in
selling, in paying and receiving^ in the oeconomy
of the family, and in personal ceconomy. It
will manifest itself, very often, among those who
affect to be religious ; for, by the mistake or-
misfortune of our judgment in this, and many
other things, covetousness is not always placed
in the rank it should hold, and rated as a vice ;
and hence it is not one of the religious duties
or exercises to banish covetousness. Ybu will
perhaps find a great proportion of this vice
among those who affect much religion. Covet
ousness is often attempted to be covered by some
ostentatious act of charity ; and, in the perform
ance of this, they sound the trumpet before them.
A drunkard you will not allow to be religious,

though; be should be found of a most general
disposition, honest and upright in all his dealings,
liberal in his sentiments, net envious, no back
biter* and even attentive to the ordinances ; but
a covetousv man attached to the world and to the
things, of the world, narrow minded, censorious,
exaetfeg what is. his due with severity, grinding*
i.n some instances, the face of the pooc ; yet, if
be be a professer, and sober, not addioted to any
flagrant vice, and not neglecting1 the public ser
vices pf religion, he passes in the world, and
particularly in such societies, for a good man*.— -
The covetous man will pray, attend all ordin
ances, attach himself strictly to all the articles*
of his faith; but, however urgent the occasion,
you cannot: compel him to open, his heart in. acts,
not of ostentatioto, but real good ; and^ on such
occasions, when the left band is; not to, know
what the right hand doth. But; through all the
disguises by which you coyer this character, it
cannot he concealed, the same disposition re-
mains unchanged.
6. I might forthpr illustrate this difficulty of
conversion, by applying it to some of the meaner
but common vices, which betray the wanjfc, of the
true christian temper, such as back-biting > under
which, or along with which,, I would include a
censorious disposition* ready to catch at, and t%
propagate the foibles, or errors* or crimes -of our
neighbour, and tp magnify and 1$ multiply them,

83
This is* a mischievous vice, disturbing the peace
and comfort of our neighbour, inflaming discord,
and engendering strife and hatred. This, also,
is a vice very difficult to eradicate. It cannot
be the Work of a- day ; it is fixed deep in the
constitution-, and will require great pairis and
vigilance to subdue it. For when in company
with the religious profession, it p"Uts on the sem
blance of virtue, railing- at the vices and foible's
of your neighbour, and censuring their defects
or neglects; it still assumes a zeal for the inter
est of goodness. Yet this character is found
very commonly with religion, and is bitter in its
¦zeal against the vices, the errors, arid the heresies
of the times. You perhaps have seen but very
few instances of this vice being completely ex
tracted. A habit of lying, is another of those
unconquerable vices, but which .still does not
debar a person from mixing with religious
societies, joining in all ordinances, and full of
Eeal for the maintenance of religion. This is a
hajjit, likewise, which is seldom cured. It dis*
covers itself in one channel or other, and never
abandons a person, while life and thought* or
being last. Were a person fully convinced that
he was addicted to such a vice, and set himself
down, resolved seriously to conquer it, he must
be for ever on his guard, and never cease in this
warfare. But, from mistaken notions of religion,
this may assume a softer name ; it may be called

86
an immoral habit, but no disqualification for the
kingdom of God; though liars are expressly
fprbidden those pure and glorious mansions.
I have said enough to shey^ that, with the best
inclination and the sincerest gopd wishes,; a
change of bad habits is extremely difficult. It
is a glorious resolutipn, hut it is an arduous task
to cease to do evil, and to learn to do well. Oui;
Saviour compares it to the cutting off a right
hand, and to the plucking out a right eye. No
wonder then, that many, deterred by thp difli-
pulty, may say with Felix-r-" go thy way, when
I have a convenient season, I will send for you."
But, if what has been advanced be true and por-
rect, what shall we say to those sudden conver
sions, of which so much is boasted. In the first
place, if there be any conversion at all, it must
be, comriaoniy, only partial; a reformation in
some of those vices I havp referred to aboye; a
reformation in the habit pf drinking and swearT
)ng, being more scrupulous in the observation of
the Sabbath, and riiore diligent, pyen over dili
gent, in attending upon ordinances, making up
in these, for defects in moral duties. But are
there apy reformations in constitutional vices; in
those sins which dp so easily bpsettbernj any
amendment in their temper? Does a man,
naturally proud, becpme more humble? Pas-
|ionate, moderate and calm ? Do you see any
change in the habit or disposition of a man

87
naturally cruel or envious, of a murmuring dis
position, or covetous, or jealous, worldly minded,
or addicted to lying, or to evil speaking. All
these commonly remain unchanged, and mingle
themselves with his religious profession. This
makes conversion a very short work; and such
religion a very ea«y profession. Most of the
pretences then to sudden conversions, upon this
examination, are impositions on the credulity of
mankind, and bring a disgrace on the great
interests of religion. The best chance for a
respectable religious character, is to begin early,
to form the temper and habits, to regulate our
conversations and our actions by such principles.
From this, then, arise important duties to the
christian parents ; not only to teach their chil
dren the leading principles of religion, but to
initiate them early to the christian morality. A
stript regard to truth should be the. first and the
leading principle, truth in all its branches, and
to guard against every breach of this duty,
against all kinds of falsehood, all equivocations,
aU disguising of the truth. Without this, let a
man be ever so respectable in other things, he
cannot fail to be contemptible to every one that
finds he pays not a proper regard to truth. —
Cultivate in them, also, a disposition of humanity,
and suffer them not to indulge in any thing that
is cruel ; guard them against every little sally.
pf passioi ; against every thing that has thp

88
appearance of deceit or dishonesty : against evil
speaking, envy, jealousy, and particularly against
covetousness, for this js the root of all evil : it
lays men under innumerable temptations to com
mit sin,
7. If we appeal to facts, we will, I believe,
find that no great improvement is made upon
men, by these conversions, Such tempers and
dispositions as the envious, the covptoqs, the
malicious, the proud, "the worldly minded, are
not suddenly changed, and are very seldom com
pletely changed. Hence, amidst all the noise
pf religions profession, draw aside thp veil of self-
righteousness, you see in them the same tempers
and dispositions in general, that they originally
were. It would be well if it were to end here ; foe
bpsid.es their share -of their original vices, there
is a chance of acquiring new vices by the change.
I believe, it will be found in general much easier^,
to acquire a new vice, than to quit an old one.
There is a chance of acquiring, with theii solem
nity of countenance, a sourness of temper,1
which borders, also, on discontent. They ge
nerally acquire spiritual pride and self-righte
ousness, bigotry, and a contempt of others ;
and these vices lead to more, to religious calumny,
and the pride of favouritism, considering them-.
selves as the peculiar objects of God's regard. —
The confidence that many of them. thus acquire

m

becomes disgusting, when they go so far as to
believe and assert that, after having passed
through this change, they are in a state of abso
lute security ; that they have the assurance that
all their sins are pardoned, and that they are per
fectly assured of everlasting happiness. To
maintain these, whilst they are partakers of the
general frailities of mankind, is inculcating a
system of lies and delusion. Balancing, then,
these accounts, in point of morals, such people
have but small gain, and they become neither
more respectable, nor more amiable in society.
A man originally of a sober life, and not addicted
to habitual sweating, and regular in his attend
ance upon religious ordinances, receives no im
provement by this change. Instead of plain
virtues, if he becomes clothed with pharisaical
righteousness ; if, instead of modesty and diffi
dence, he assumes to himself consequence, and
becomes troublesome, by pushing forward into
view, himself and his religion, you will not be
disposed to entertain a more favourable opinion
of his principles, to repose more confidence in
his word, in his promises, in his charity*' or in
his good conduct. True religion is humble and
modest ; and manifests itself in an amiable dif
fidence, in esteeming others better than them
selves, in doing their alms and good deeds in
secret, in praying in secret. Our Saviour leads
us to these conclusions, by his precepts and alsp

90
by his example. The pharisees courted the
applause of men, by the appearance of sanctity
in their gait, in their dress, and in their general
manners. How much do men, in common life,
dislike and despise the boaster, the vain, the
conceited ? And the same principle will direct
them to entertain the same aversion from those
who court popularity in their religious profession,
by bringing religion forward on every occasion,
in their drawling speech, in the. affected sanctity
of their demeanor, and in making religion the
Constant subject of their conversation. Religion
is meant not to furnish us with subjects for talk
ing, but for the government pf our lives: it
produces its effect in the heart and in the life,-
by these silent workings, which wish to avoid
the eye and ear of man ; striving to approve
themselves to him who seeth in secret, and will
reward them openly.
Preaching the doctrine and efficacy of sudden
conversions, cannot fail to have an unfortunate
effect upon the religion and morals of sjich as
listen to such doctrines. They must look upon
religion; not as the work of their lives, but as a
change that may be effected at any time, by a
sudden exertion ; that the mercies of the most
high, hang upon the will, the humour arid
caprice of mortals ; and that a heavenly inhe
ritance may be procured by a fortunate chance,
similar to those, by which men sometimes raise

91

a rich inheritance in this earth. Such doctrines
encourage a perseverance in wicked courses,
under the persuasion, that, at any time, when
disgusted with the world and the ways of sin,
and when they find dangers approach, they can
have recourse to those flattering prospects, which
those gospel preachers hold out, and warrant to
be efficacious, and the operation of which is so
sudden, and under the positive assurance that
their former wicked lives, so far from being a
bar, will be a recommendation to their admis-,
sion. No wonder that such favourable terms
should crowd the courts of those temples !

CHAP. Y.
ON COMING TO PHRISJT, AND A DEATH-BED
REPENTANCE.
J. CQNNECTED with the doctrine of sudden
conversions, and forming a part of the same
system, is the popular doctrine of the ease with
which we may come to Christ, and the readiness
with which the vilest of sinners will be received;
and that this may be done at any time, and at
all times, yea, even at the latest moment of life,
and on the bed of death. Such doctrines are

93
imps to ensnare the weak and the worthless j
and they have an unfortunate effect upon* the
interests of practical and rational religion ; as
they hold out encouragements and promises to
the profligate of every description, that they may
proceed boldly in their courses, for the door of
mercy is open to them at all hours, they have .only
to knock and theyshall be heard; and God wilK
extend his mercy to them as soon as they are tired
of the ways of wickedness, and shall condescend)
to come and make known to him their situation.
In the phrase of coming to Christ, there is
attached something of the highest importance;
but certainly to those who are not schooled in,
their language and initiated in their mysteries,
there is much obscurjty. Coming to Christ, does
-not mean that you are to forsake your wicked
courses, and attend to neglected duties; or,
in one word, to obey the commands of Christ.-—
This cannot be the meaning, for you are to come
with all your sins about you ; and the deeper
your guilt, and the blacker your character, the
more welcome, arid the better chance of accept-*
ance. Besides, to obey his commands, implies
that you are presuming upon good works, upon
your own merit. Good works are stigmatised
with every bad epithet.
I know what answer they have ready ; yptt
are to come by faith, and lay hold of the merits
of Christ ; and rely on these for your salvation,

93
But this is no solution- of the difficulty; it is
equally unintelligible and mysterious; and I
may venture to assert, that not one of a thousand
of their deluded followers can comprehend the
meaning. Only they are satisfied, that whatever
it be, they are released from ail reliance on
good works. Every thing is so contrived, as to
keep up and increase that abhorrence to a good
life. Such doctrines may make men fanatics
or hypocrites, but cannot make them honest,
benevolent, charitable, pure, or rational christians.
They may prevent them from, or cure them of
some of the flagrant offences,, such as swearing,
drunkenness, or Sabbath-breaking ; but will
neve* correct their tempers, or mend their hearts;
will never make them less proud, less ambitious,
less worldly minded, less bigoted, intolerant, or
malevolent. But the facility of this coming to
Christ and embracing, his offers, is also one of
the very objectionable parts of the system. The
ease with which this great work is accomplished,
and the quickness of the transition from the sin
ner to the saint, has more the appearance of the
trick of a juggler, than the rational work of a
reformer. No rational creature can give credit
to these sudden changes. Look at the nature of
man ; and consider the statement I have given
of the difficulties attending a real conversion,
and the actual impossibility of this being done
instantaneously : every one must be convinced

m

of the fallacy. And the imposition of such trans
formations. And I may appeal further to the
observation and experience of men themselves,
and ask, do they actually know of any instances
of a complete change ? I except those vicious
habits formerly stated. But can you produce
an instance of a covetous man being made
liberal ¦?*•. Of a rogue becoming honest ? Of a
sensualist, becoming completely pure ? 1 might
extend the questions to a great length; and
I can conceive the answers that every, honest
and discerning man must give. But the terms
are so flattering and inviting to every sinner,
that no wonder that they flock to lay greedy:hold
of such a religion, which may givp them an op
portunity to be saved, without the trouble- of a
good life. And to keep up the delusion of these
flattering hopes ; on their attendance upon the
bed of sickness, or on a death-bed, tbey infer
from sayings put into the mouths of the sick or
dying man, from expressions of love to the
Saviour, reliance on the merits and blood of
Christ, a renunciation of all personal righteous*.
ness, joined to a confession of their sins, that all
their sins are pardoned, and that they shall have
a ready entrance administered to them, into the
mansions of immortal happiness. And what
vi ill not a man say or do in the article of death,
for some hope and comfort? What similar
iignshave not many wickedmen given before this,

95
in a dangerous* illness? What promises' have they
not made, and resolutions, and even vows ? All
of which have been forfeited, on an unexpected
recovery, by following the same wicked courses,
and leading the same profligate lives that they
did before. As I have already proved, a thorough
change of life cannot be effected instantaneously :
you may get them to pray, to confess, to promise,
and t6 talk about religion; but all these maybe
done : every hypocrite does these, where there
is no change of life. The mercy of God is
great ; but let us not employ it as art encourage^
ment to sinners to put off to the very last mo
ment. ''»«(, ¦• • ' " $t**%
2. The only ground that we have for en
couragement to a death-bed repentance, is the
case of the malefactor who was crucified along
with our Lord, and obtained from the SavioUr
of the world the promise that " to-day thou shalt
be with me inparadise."—Ijake, xxiii . 42. Now
let us examine what grounds this case offers for
a death-bed repentance. In the first place, we
have no knowledge of this malefactor, but what
is Contained in two or three of these verses : «we
cannot tell what his former life and character
were ; whether this was his first offence, or
whether he was an old and great offender : we
cannot tell how long he had been confined in
prison, and what opportunities he, had then pf

96
thinking on his former ways : nov have we any
thing to inform us, whether he knew Jesu*
Christ before he met with him on the cross.—
These things are all necessary to enable us to
form a correct jthigment on this case., We
are ignorant, 1 observe, of his former life. One
single offence does not constitute a bad charae-^
ter. Some of those recorded for our example,
we find not only greatly imperfect, but some of
them marked with great crimes. Abraham, the
father ©f the faithful, prevaricated in the denial
of his wife ; Moses, the meekest of men, en a
particular occasion, manifested great wrath ;
Job, the pattern of patience, in the time of his
great trials and distress, utters bitter impreca
tions against the day pf his birth ; David,
eminent for his general piety and confidence in
God, was guilty of two of the greatest of crimes,-
and the most afflicting to society,, adultery and
murder. None ©f the disciples or apostles of
our Lord were perfect characters* yel, in general,
they are reckoned as, good men, and proposed
for our example. Now we are not sure but this
malefactor, in the general course of his life,
might have been a respectable character. Tfie "
crime of which he is accused, is not one of those
of the deepest malignity; and the crime may be
greatly reduced by t&e consideration of the cir
cumstances, and the motives which urged to the

97

commission : the, preservation of his own life, or
the life of those dearer to him, might press him
to commit that crime, which, in his heart, he
abhorred. 1 repeat it then, that one crime cannot con
stitute a bad character, if the general course of
his life shews every kind of abhorrence to such
a crime. And if this, or any thing like this,
was the case of the penitent thief, such a case
furnishes no encouragement to a death-bed
repentance. His conduct does, by no means,
present him, at his last moments, as an hardened
,and incorrigible sinner; on the contrary, he ap
pears humble, penitent, and entertaining a just
sense of his situation. His language and beha
viour present him in the most amiable point of
view. Butsupposing thathe wasnot a respectable
character, in his former life; and that no cir-
. cumstances can be found to justify or to palliate
his crime : here, again, we are without in
formation, what might have been his demeanor
during the time he was in prison, or how long
he had been there, He bears all the marks of
being possessed with a thoughtful and reflecting
mind, of a mind no stranger to religion and its
duties. Hence, by deep reflection, and a just
sense of the nature of his crime, and with hopes
of the mercy of God, he became a sincere peni
tent, and this penitence not enforced by fear
alone, but from a real detestation of his offence,
G

And if this was the case, and the language he
holds, justifies -fhis supposition, then his beha
viour on the cross will not come in under the
description of a death-bed repentance. And it
is this honesty and sincerity that gave him con
fidence to present that petition— ** Lord remem
ber, 5fc." And he who saw the heart of all meai
readily answers — *' To-day, fyc." It is worthy
of being remarked, that our Lord requires of
him no conditions to entitle him to that favour.
He does not call upon him to repent or to be
lieve ; almost intimating that he had done an
"these ; and that what he said to him at present,
was a public proclamation of his pardon to this
"world. To-day, §c.
8. Another thing, we know not but that he
might have been before this, well acquainted
with Jesus Christ and his religion. From1 his
"behaviour, we are disposed to judge that this
"must have been the case, unless we imagine that
this knowledge was immediately inspired into
him, when he was upon the cross, for which we
have no authority and no evidence. He, we
find, was perfectly acquainted with the charac
ter of Christ, and his innocence, with hispowet*
and with his authority to dispense pardons, and
to bestow kingdoms. In his rebuke to the other
malefactor, he says-—" We receive the just reward
of our deeds, but this man hath done nothvfig
esito,*'-^Intimati'ng f»is perfect' -Hiaoceace,-*-

99
Pilate had said before this, he could find no fault
in him* These considerations reduce greatly
pur encouragement to put any trust in a death
bed repentance, from the examination of his
character. The doctrine of the efficacy of a
death-bed repentance, from this example, is built
upon the supposition that this was a wicked man;
that he never repented till he came to the cross ;
and that his knowledge of the saviour of the
World, commenced when he was hanging by
his side. Now from' a fair examination of what
We here have of his character, we find that none
!»f these things appear to have been the fact;
and the only fair inference that we are warrantee!
to draw from the whole of this history, is, that
this malefactor, who is suffering along with
Christ, appears to be a person of. a humble and
penitent mind ; that he was no stranger to Jesus
Christ, and that he here gives the most honour
able testimony to his character ; but that there
is little or no ground given to any sinner to trust
a death-bed repentance will be accepted of, and
that a few sighs and tears, arid groans, extorted
from them in their last moments,. God will ac
cept, as an atonement for a life shamefully and
negligently spent, and that for these alone, they
will be admitted into the everlasting mansions
of all that is great and. good.
4, But let us cpnsider this case as it very
generally has been considered, as a real case of

100
sincere and accepted repentance on the bed of
death ; yet, even in this point of view, it is so
circumstanced, that no other person can ever
hope to be placed in the same, or a similar situ
ation. In the first place, this malefactor, as is
the case of malefactors in general, had his reason
and senses in full perfectiori, when he came to
die ; and it may be added, which is not the case
often with malefactors, that he was a thoughtful
and sincere man. This is a situation not to be
expected by men in general, when they approach
their latter end. The senses are very often im
paired by disease, the reasoning powers greatly
affected, the body qften racked by pain ; and;
therefore, no room for that tranquillity and com
posure, necessary to take a full review of the
past life, and to meditate correctly on the great
truths of religion. Many things then occupy
and distract the thoughts of the dying man. In
the second place, the time of this persons death
was correctly fixed, and most likely so fixed,
that he had no hopes of pardon or respite, or any
chance of a further prolongation of life ; hence,
it was now his important duty to set earnestly to
work, to prepare for that awful event, and to
look out for hope and comfort in his prospect of
futurity. On a death-bed, where there is no
chancp of recovery, and when the patient' him
self is fully convinced of his situation, and that
his case is hopeless ; still the precise hours, nor

101
even day is fixed : there may be some chance of
a little more time and opportunity ; and this
dark uncertainty may encourage some still to
further delay. Further, and this was the pecu
liar advantage; he was dying by he side of
the saviour of the world, which none can ever
again enjoy. He knew his character, and his
power to save : b,ut he was acquainted not only
with his power and his interest in Heaven, of
which he might attain some knowledge before j
but he had here an opportunity of witnessing his
greatness in his sufferings : he saw his piety,, for
he heard his interesting prayers on the cross. —
What encouragement from these ! What must
be the excellence of that heart, which prayed so
.fervently for his enemies? He witnessed his
patience, which was brought to the most severe
trial. He saw him even on the cross, giving
examples of the most important duties to his
heavenly Father, to his friends, such as providing
for his mother and disciple, tp his enemies, in
bearing all without murmuring or repining, and
in that prayer-for their forgiveness, with his last
breath. How attractive must that sight have
been ; and what confidence must this excellent
character inspire into this malefactor, to offer
up to him such a request ! But no man can
ever be placed in such a situation. This male
factor was .encompassed, though on the cross,
with a glorious light; but sinners on a deaths

io«
bed, are surrounded with darkness. Hence the
conclusion is, that there is no good foundation
for a death-bed repentance, from this case,
5. 1 come now, in the secpnd place, to examine
What Bncouragemerit from the general principlejj
of the gospel, to trust that we may have oppor
tunities in that situation, to obtain repentance,
and the grace and favour of God ? Such con
fidence and hope, seeni nowise countenanced by
the genpral principles pf Christ's rpligion ;
and unfourided hopes pf that nature expose people
to the greatest risks. In the first place, confi
dence in a death-bed rep.nfance, meets with no
encouragement froni what our Savour taught.
He certainly proclaims the mercy pf God in the
most inviting terms ; and it must be owned that
he sets no limits to the time of their acceptance,
and neither ought we ; he can extend his merpy
to the phief of sinnprs; and there may be cas-ps,
where this mercy may be extended at the very
last hour pf life. But this is a doctrine not safp
to be relied* ripPn ; for the risk against it, mty
be said to be infinite ; and pertajnly Pnght fo b&
preached With much caution and prudence. It
is a weighty argument against these hopes, that
they ape not only unfounded in the gospel, but
are in direct opposition to the laws, and the
repeated declarations published there. The
gospel says that we are to be judged according
to our works ; that the righteous shall be ever-

10$
lastingly happy, and the wicked miserable,— .
But this cannot be the case, if. men, who have
spent their whole, lives in wickedness, and'iu a
constant departure from God's laws, should, in
the article of death, become sensible of the con
sequences of their ways, and should express
much sorrow and contrition for their conduct,
and at last obtain mercy. Such men cannot be
judged according to their works.
6. But, to proceed, these death-bed repent
ances must be, at the least, doubtful, and espe
cially as they want one of the strongest evidences
that respentance has taken place, and that is a
change of life. All other signs are fallacious ;
inward feelings are fallacious; they are often
the workings of a heated imagination ; but a
new life is the mark that repentance has taken
place. But in thecase of death-bed repentances,
neither the world, nor the person himself, can
be sure that his repentance is genuine. How
O
many instances have we, of men, on a sick-bed,
expressing much sorrow and regret for the man
ner in which they have spent their past lives,
accompanied with many bitter reflections and
condemnations of themselves, and many promises
of a thorough change, if God, in his mercy,
should be pleased to spare them ? In many
instances, God has spared them, and restored
them again to health and strength ; but all their
sick-bed promises are forgotten j they return to

104
their former life, and die, perhaps, at last har
dened and unpenitent. Many a criminal* to
whom mercy has been extended at the gallows,
and who, during the dreadful uncertainty which
hung over them, expressed much sorrow apd
compunction ; but after being turned abroad
upon the world again, by pardon, have resumed
their former courses ; and, perhaps, have suffered
at last an ignominous death. 'So little depend-
dance, do we spe, can be placed upon sick-bed
vows and promises. And many of those things
which are called sick-bed repentances,' are
equally false and delusive. And if the mercy
of God entirely hang upon these, b«w' dreadful
is the risk !
But another reason against placing any con
fidence in them, is the uncertainty of being
placed in such a situation, where we shall have
the opportunity to repent. Death-bed repent
ance requires that you continue some timp, and
under the certain prospect of your approaching
dissolution : but deaths often are so sudden, that
you have [no time so much as to think, and no
time to call Lord have merpy on me. It requires
also, that every chance of recovery be gone, for
it is the desperate situation that calls forth this
last exertion, and the last hope. It requires,
also, that the disease be of that nature, as to leave
you in the full possession of understanding and
. memory, and a sufficient degree of thought and

105
confidence, as to be fitted for such a serious and
important work. It requires, also, that you be
free of Severe pain, which must greatly disqualify
a man for thinking properly on God and eter
nity; that your mind should not be harrassed
and distracted with worldly thoughts and cares,
setting your earthly house in order, arranging
your matters, so as to prevent these disputes
and differences which disgrace a family;, that
your mind, also, should be perfectly at ease,
agitated by no distress, at taking your final leave
of all that is near and dear to you. All these
are requisites essential to the complete perform
ance of that important work. But these requi
sites and each necessary, there is but a poor
chance of ever finding all united in the same
person, and on the same occasion.
But death may be, in many cases, so ordered,
that there is not the. smallest chance of enjoying
the opportunity of death-bed repentance : sud
den deaths preclude all possibility. Such are
all those deaths that come by accidents, deaths
on the field of battle, deaths on the great deep,
and many others, of which we meet with ex
amples every day ; deaths by apoplexy, by palsy,
by the bursting of a blood-vessel. In all these
and innumerable others, there is no opportunity
for repentance. Again, in those deaths where
delirium suddenly commences; this takes away
all thought and reflection, and the capacity

106*
6f thinking either about the present or the future
world. But there are other risks; men may be
given up to hardness of heart, and a state of
impenitence. These are the fruits of a wicked
and abandoned life. Many have not only been
careless, but have become obstinate in wicked
ness; and hence, as a punishment, Go$ may.
have given them up to a state of unbelief, or of
confirmed indifference, so' that God and eternity
are not in all their thoughts. This is a dreadful
risk. Now this doctrine of a death-bed repentance
is so circumstanced, that we have no sufficient
authority for it in the word of God ; and if it
were, it is one of those cases that can but seldom
occur. Hence, it is a doctrine that should not
be much pressed; and when the ministers of
religion, or affectionate friends, are striving to
administer consolation to a wicked and irreli
gious man, on the bed of death, let it be so
administered, as not to encourage any hearers
to place much confidence on such doctrine. In
its favour, it is alledged that this doctrine gives
to us the most amiable and encouraging repre
sentation of the tender mercy of the Supreme
Being. But his mercy is always; represented in
Scripture, as conditional. Sinners have a
promise of mercy on the condition of repentance,
and this implies a change of -life ; a forsaking
of sin, and turning to righteousness. And this

107
condition can scarcely be complied with, in the
case of a death -bed repentance. If his meicy
be t6 be bestowed unconditionally ; and if our
aim in preaching these doctrines, be only to
exalt his mercy-*-then it is carrying it a degree
higher, by stating, that he will pardon sin, and
receive the sinner into himself and into his favour
Without repentance. This is the only rational
principle on which we can suppose mercy adminis
tered to sinners at their last breath. Our hea*
venly Father may see cases so circumstanced,
as to extend mercy where there is neither op
portunity or capacity for repentance. Man sees
only the act itself"; man may see some circum
stances, but he cannot see all ; whereas, our
heavenly Father knows all our strength, and all
our weakness ; he sees perfectly our temper, the
situation in which placed ; he sees the motive
by whieh wp act, what strength to resist, and
which is the ruling disposition ; and he can make
allowance for all these, and extend mercy where it
is possible. Upon the bed of death, the belief
of the efficacy of repentance at that time, and
jts practibility, furnish many with a plea for
harrassing and terrifying the dying man in his
last moment's, and for imbittering' the pains of
death. All this is done out of a. concern for
their souls. And this is practised not only on
notorious sinners, but on many of regular and
Upright conversation, from their belief that

108
something of this nature must pass on the dying
man, before death, to secure his eternal happi
ness. This is the very worst of superstitious
practices. Extreme unction may give ease to
man in his last moments ; the administering of
the Sacrament may give some pase#and consola
tion ; but thus agitating and terrifing the mind
Can do no good. It presents religion in a point
of view, the most irrational ; and it represents
thp greatest and the best of beings, yeilding his
mercy to a superstitious form or trick ; and this
encourages sinners to delay and to follow the
same course in settling matters at last,
CHAP. VI.
THE PHARISEES DWELL, CHIEFLY ON THE
POSITIVE AND SECONDARY DUTIES. JESUS
CHRIST ON THE PRINCIPAL, AND MORAL,
DUTIES.
1. CHRISTIAN duties will admit of being
variously divided ; and such divisions will fur
nish us with an opportunity of seeing their
importance in different points of view. The
division into positive and moral is very common.
^ositiy^ duties are such, where you do not see

109
the reasonableness of the duty, but it becomes
obligatory, by being commanded by God. Such
was the whole of the ceremonial law of the Jews.
Under the christian dispensation, there are but
few duties of this class ; the two sacraments are
partly such, and the observance of the Sabbath.
Mora] duties are those where you see the reason
ableness of the duty, independant of the com
mand of God. The duties we owe to God, come
under this class, to trust in him, to express our
gratitude to him, and to resign ourselves to his will.
And the social duties rank under this bead, jus
tice, benevolence, truth, and honesty. The
private duties come also under this division,
temperance, the government of the passions and
appctities. In all these we see the reasonable
ness of the duty, without taking into the account
that they are commanded by God.
Duties may also be divided into principal and
secondary. The principal and moral duties are
nearly the same : such as piety, truth, resigna
tion, and love to God ; and among the relative
duties, justice, integrity, truth, charity, or uni
versal love. Examples of the secondary duties,
are prayer, the observance of the Sabbath,
attendance upon the ordinances, &c. These
distinctions are of the greatest importance to be
observed ; for this will enable us to regulate our
duties so, as to pay the greatest respect and atten
tion to those which are of the highest interest,

110
% The first pbjerfation I have to offer upon
this division, is, that the performance of these
gepondary duties', if they rest only in themselves,
^nd are carried not to the effects they are
intended to produce, imply no improvement, and
convey no real excellence to the character**-.
Thus men may pray five times a day, and pray
long and loud, without piety, without purity, or
any gopd moral effect. Prayer is an excellent
duty, but it becomes no duty, unless it makes,
men better, 1 have illustrated " Plain State-i
ment,*' from p. 97, how prayer contributes to
our improvement and edification ; but it is evi
dent, that from the mere act of saying our
p ayers, we can derive little or no improvement.
Such services cannot be acceptable to God for
their own sakes,~ifthey have no tendency to our
edification. , And he who cannot be pleased
with thousands of rams, or with ten thousands of
rivers of oil, can derive no satisfaction from
thousands of prayers, from a polluted and un-
sanctified heart. And we can easily conceive,
that a man may pray regularly, and with appa
rent fervour and earnestness, whilst, at the same-
time, he may be under no impression of the love
of God, and be immoral, impure, and addicted
to various crimes. The excellence and worth
of prayer, must be derived from its effects, Thp
hypocrite attempts to conceal the baseness, of
hi« character by prayer. I may make the sam.e

Ill
observation on the sacraments', and* the obser
vance of the Sabbath. If they produce no good,
they are only the virtues of the hypocrite. And
I would observe further, that you cannot form a
judgment of a man's moral character, of his
honesty and sincerity, by his strict performance
of these imperfect duties ; and they add nothing
to the amiableness of his nature, nor do they
increase our confidence in that man, or a greater
reliance on his promises.
But with respect to the primary duties, or
those which we may call perfect and complete
duties, a due regard to them, cannot fail to pro
duce improvement, and to command, also,
-respect. You cannot, without approbation, and
feeling also a pleasing satisfaction, look upon a
man who calmly resigns himself to the will of
God, in the hour of deep distress, and without
murmuring. And though you may not be able
to arrive at the perfection of such a duty; yet
the very endeavour to suppress murmuring, and
to beget a complete acquiescence in the will of
God, yeild a secret joy to the spectator ; and
his -heart labours to assist the sufferer in the
severity of the struggle. How amiable and
great does the saviour of the world appear, who,
when in his agony, and sweating as it were great
drops of blood, says — " Fqther, if it be possible,
remove this cup from me, yet not my will, but
thine be done" Beneyplence, one of the pri-

112

mary duties, and one of the most amiable, must
always command, not only the approbation, but
the love of men. How must the spectator have
felt, when Job says— " I was eyes to the blind,
fye. and the blessing of him that was ready to
perish, came upon me." Such is the power of
benevolence, that we cannot help approving, pf
it, even in fiction. ' We pass. the same judgment
on integrity, on, justice, and a strict regard to
truth. Again, in the observance of the positive and
imperfect duties, men lay no great restraint
upon themselves, and they require few sacrifices.
You may pray ; yOu may keep holy the Sab
bath ; and you may join in all the ordinances,
without any other sacrifices, than by setting
apart such times for these services; but you
may do all these, and retain your attachment to
the world, and to the things of the world^ retain
pride, envy,, &c. But if you obey the moral
commands of God, you must part with evil
inclinations; you must cease to do evil, and
learn to do well.
3. It is an important observation to offer,
after this preparation, that false religion, or the
religion of the pharisees, press upon the positive
duties. The pharisees, by the accounts given
of them, by our Lord, were rigid observers of
the ceremonial law, even to the washing of cups
and of platters, and observing the distinction of

113
meats, of drinks, and of days* We see wit&
what severity they kept holy the Sabbath. The
same they were with respect to prayer i They
prayed often ; they made long prayers ; they
prayed loud and in the most public places; they
did all their works to be seen of men.
By attending to those distinctions, yptt will
see an evident difference between the subjects
upon which our Lord discoursed, and those on
which pharisees and hypocrites love to dwell.—*
He never stops to declaim against dress or
amusements, or dancing, and similar subjects.—
He leaves these things to men themselves. In
dress, to be decent is the principal thing to be
observed; and people may join in the innocent
amusements of society, without offending God :
his gospel is no enemy to . cheerfulness. He
says nothing of theatrical representations.-—
They are not necessarily sinful; they may become
so, by being abused. But, on the other hand'
he dwells much, and returns frequently to sub
jects, which the pharisees never touch upon ;
and from which we are led to conclude, that
these were the errors of the times, and had the
worst effect upon the moral conduct of the,
people. He censures severely the hypocrisy of
the age, their fasts, their disfiguring their faces,
that they might appear unto men to fast; their
austerity and melancholy, forbidding chearful-
noss and gaiety ; their making bread their phy-
II

114
ilacteries, and enlarging the borders of their
garments. This description presents us with a
finished picture of the chaiacter of these hypo
crites, and strongly marks our Lord's disapprOf*
bation. Hecondenins the nature of their prayers^
which captivated the ignorant and the credulous,
of which they took the advantage in devourino"
¦widows houses. He condemns their ostentations
charity, sounding a trumpet before them, in the
synagogues and the streets.. He censures also
their rigid and superstitious observance of the
Sabbath. They carried this austerity to the
greatest length, as may be seen from their his
tory, after the present period. Several instances
of this are recorded by Josephus, their historiaf.
We have a striking illustration in the gospel
history of zeal for positive institutions,*, accom
panied with a contempt for. moral duties^-
cWhen the Jews were following up with [ the
greatest injustice and cruelty, the persecution of
the holy and just one, still they remained strongly
attached to their positive institutions. In the
'progress of this persecution, we are told, John,
xviii. 28 .— « Then led they Jesus from Caiaphas
to the hall of judgment, and it was early; and
ithey, themselves, went not into the judgment-hall,
lest they should be defiled; but that they might
eat the passover." Here is a striking instance
of superstition and its effects. Going into the
judgment^hall was a ceremonial defilement, and

114*
Would disqualify them for eating the passover,
while, at the same time, they feel no moral
defilement, no compunction, when persecuting
to death, Jesus Christ, in whom they could find
no fault, and who went constantly about doing
good. It shews that an attachment to the
external ordinances, may be kept up, when all
sense of justice and goodness is gone, The Jews,
during the dreadful siege, which terminated in
the destruction of their city and temple, and
their political existence, whilst they were guilty
of every crime under heaven, yet remained
superstitiously attached to the rigid observance
of the Sabbath, and their ceremonial law. In
the days of bur Saviour, the Jews persevered in
ritual observances, whilst Jesus Christ was incul-
cating the plain duties of piety and morality, the
love of God, and the love of man. False reli
gion, in all ages, is scrupulously attentive to
external services, to the neglect often of the
essential duties of the christian, life; and you
will be much sooner forgiven for a breach of the
law of honesty and charity, than an inattention
to some positive duty.
4, A remarkable trait in our Lord's character
was the severity with which he censures the
pharisees, the leaders and the corrupters of the
people. In his treatment of these. hypocrites, he
departs from the usual gentleness of his manners.
To sinners, in general, his treatment was mild»

ii$
waiting for an opportunity of reclaiming- them I
but on the pharisees .he pronounces the heaviest
woes, for their hypocrisy and scandalous corrupt
tion of the moral law Of God. Names change,
hut human nature continues nearly the same.***
T&ere have been, and there will, be, pharisees in
all ages, corrupters of the plain law of God*'
undermining plain and practical religion, and1
Substituting other things in its room. Th*
Wftaehment of the pharisees was to the rites an&
feeremonres of the law^ of Mosfe : others imiy
place their reliance on the rigid attendance to-
ordinances, on anadlherencVto sound princip%f'
l>nt all these they may do, and ytet be the most
Worthless, of characters, both in public arid pri
vate ; atnd the cloak of sanctity spread over *&&
^character, is a heavy aggravation of their guilt*
Now these characters 'our Lord -openly expo^l
in terms of the greatest severity.; In this pxt€
of our Lord's life, hfe is truly excellent. It
required the utmost firmness to deal thus freely
with the most powerful and popular sect of the
Jews ; and, by his example, he is telling us that
we ought not to flatter men, nor be inti«^a*e#
hy their power, their numbers, or pop«iy$l!§|
when we are contending for the real interests e"f
religion. The picture which he gives of theifc
is natural, but it presents them in lite most hide
ous deformity. ,-m
5. J'elstfe <}hrist was not a pPpolaT'chassSd&^

*

*>7
for variqus reasons : hp, did W>t hujmou,r the, pre
judices, nor flatter thp errors; pf the people ; but
took every opportunity to/ expose and correct
them. He lays open thp character of the pha
risees, the corrupters of religop. He was, a
preacher pf righteousness, and censures severely
those who madp the tew of God of none effect,
by their traditions, It requires many sacrifices
to obtain the applause of the muUitude.-r-
Teachers.who court popularity, will be frequently
called upon to saprifipe integrity and principle ;
unless they should happen to be so weak, as to
Admit that every thing which is popular must be
right. Preachers of truth and morality have
often been exposed to persecution. Such was
the fate of the prophets of old, when they had
to Qppqse the idolatry and immorality pf the
Jews. And when our Savipur pointed out tp
the people their duties, and what was required
of them as qualifications to enter into the king-
.dom. of God, they; went away and walked no
.more with him. The reformers were persecuted
for opening the eyes of the ignorant and deluded
nations of Europe, tp'tlte gross errors and supei>*
j&itipus into w,hiqh they were plunged by the
corruptions of popery, Socrates, the great
preaehpr pf the Greeks, was persecuted to death
for teaching the doctrine pf the one true God.— *
Teachers pf righteousness must ever be unpopu
lar, when they have to oppose tfeosg, who point,

118
out to the people an easy and safe road to Hea
ven, by the path of superstition and pharisaical
righteousness. How great must be the corrup
tion aisddelusiou of those people, who are pleased
to hear moral duties vilified and abused as the
greatest of heresies, and a moralist treated as a
term of reproach? Jesus Christ was unpopular,
therefore, because he taught the purest morality,
clear also of those corruptions that had been
spread over it by the Jewish teachers ; and he
proclaimed to the Jews, that except your righte
ousness shall exceed the righteousness of the
scribes and pharisees, ye shall in no case enter
into the kingdom of Heaven."-™- Math. y. 20; -
6, But he was unpopular not only for what he,
taught, but also for what he omitted to teach,—
He passes no censure on dress, on convivial
meetings, on popular recreations and amuse
ments, which furnish subjects for fertile decla
mation to hypocrites. Neither does he encourage
any of those austerities, which superstition fre
quently encourages, such as fasting, the rigid
observance of the Sabbath, and long and frequent
prayers. On the contrary, be takes every
opportunity to censure and condemn these
practices. On the article of fashionable dresses, which .
rigid reformers often abuse, Jesus Christ sayk
nothing. It may be a sufficient answer to this,
to say that pride does not consist in dress, or in

119
the observance of the decent fashions of the
world. There is often as much pride under the
plainest frock, as in the richest robe; and there
is often much more pride in the departure from
.the common fashions, than in their observance.
In all these, and in the overlooking of them, our
Lord shews his excellent wisdom, and supports
the dignity of his religion ; and this conduct is
one of the strong evidences of his divine mission.
•" But whilst, our Lord intermeddles not with
the fashionable dresses of the gay world, yet he
condemns the dress of the pharisees, which bore
all the marks of hypocrisy, and contrived to
attract the attention of the weak and ignorant
to their superior sanctity. How wise and adr
mirable is he in all his instructions !
Another cause of the unpopularity of our Lord,
was, that he was an enemy to all that melancholy
and gloom which has been, in general, the mark
of false religion, and which was another striking
feature in the portraits of the pharisees. They
disfigured their faces that they might appear
unto men to fast. Services of this kind, how
ever prevalent, are in direct contradiction to the
ideas we ought to entertain of the greatest and
best of beings. These glooiny principles took
their rise very early in the church of Christ, and
from some of the ' gentile converts. Among
other matters, some professed to carry christians
to the highest degree of perfection, by incul-

120
«atirtg wpotT fhetn, practices of the greatest'
severity. To attain this high perfection, they;
-were enjoined to keep their bodies under, by
Watching, severe labour and hunger 5 and they
were prohibited, at the same time, wine, fleshy
matrimony, and every similar indulgence;; so
that, being disencumbered from all gross and
Earthly things, the> might ascend with- great*
facility to God. This delusive notion of render
ing themselves more acceptable to the divine
being, by such mortifications, has tempted men,
in different ages, to withdraw themselves from
Imraao society, and from allthpionopent pleasHiSpi
and comforts of life. Hence sprang the celibacy
m° the priesthood, the rigor of unprofitable pett-
ances and mortifications, and monks and nuns,
which disgrace the church of Christ. And
more stress was laid upon them, than obedience
to the moral law of God. Our Lord's doctrines are
in opposition to all these : he enjoins to his dis
ciples no austerities, no retirement from the
world, no fasting, but duties the most rational,
and which contribute immediately to our com
fort and happiness.
Principles instilled into men by a rigid educa
tion, reason will in vain labour to root out. In
the present day, such doctrines are not fashion
able, but the spirit of them, by certain classes,
is still retained. Doctrines of a gloomy des
cription still prevail. Great restrictions are laid

121

upon the common and innocent amusements of
life. Gloomy services are imposed upon man,
accompanied with a life of hopeless labour, by
being assured, that all his duties are unavailing,
for that he can do nothing that is pleasing to
God; and thus, after weeping and watching and
praying, that he is still the child of wrath, and
deserving eternal punishment, Nothing can
contribute more to the success of infidelity, than
$uch principles ; and many of the' popular work*
pf 'the present day, must enlarge greatly the
catalogue of unbelievers. And to attempt to
open the eyes of men to the evil consequences of
such doctrines, you are. overpowered by the
clamour of heresy. The weak must assent, the
honest are intimidated, and the interested are
fettered. Another circumstance which rendered our
Saviour unpopular, was his opposing the super
stitious observances of the Jews, particularly the
pharisees, and counter-acting them also by his
example. They were punctual i n their attention,
among other superstitions repeatedly mentioned,
to pay tithe of mint, and anise and cummin, and
all •'herbs, whilst they omitted the weighter mat
ters of the law, judgment, mercy, and faith; they
lieglected none of their fasts; and omitted none
of the traditions of the elders. Now our Saviour
hot only did not pay that respect to such things,
bat loudly and publicly condemns the pharisees,

122
for their observance. He preferred mercy to
sacrifice, the observance of the moral law of
God to all their ceremonial observances. «
, 7. In .nothing did the superstition of the Jews
appear more excessive, than in their observanceof
the Sabbath. This is an institution of the highest
importance, for the maintenance* of religion;
but being only a positive institution, in all cases
where any competition arises, the observance? of
the Sabbath must give place to the moral law
of God, which remains unalterable,- and the
obligation eternal. Some christians equal the
greatest follies of the Jews,' in such superstitious
practices.- Our Lord opposes such, in several
instances, and, seemingly, with a direct view to
correct these follies. When travelling with his
disciples on the Sabbath-day, through a field of
corn, the disciples were hungered:, and began, to
pluck the ears of corn, and to eat. The phari-i
sees were offended with this, and reproved him
for this permission, in doing what was not lawful
to do on the Sabbath-day. Jesus justified him
self from the example of David, and from the
example of their own priests ; and adds, that in
this place, is one greater than the temple : and
that the son of man is Lord even of the Sabbath-
day. — Math. 12. And he follows this up with
a great and good work of restoring life to a
withered hand, and this, not only on the Sab-
bathrday, but in the synagogue.-^-xii. 10. We

V..

123
have a similar .case recorded by Luke, xiii. 1L
of a woman bowed down by a spirit of infirmity;
and had been in that state for eighteen years,
who was healed likewise in the synagogue, and
on the Sabbath-day.. These were not cases of
necessity, for these good works might have been
perfonhed on any other day ; but both these
works seemed to be done with the express pur
pose to let us see that our Lord set no value on
the superstitious observance of that day: and
they stand in direct opposition to the example
pf the pharisees. Jesus Christ paid, a proper
Tegard to the Jewish Sabbath, and to the wor
ship of God on that day. Luke, iy.- 16. says,
" and he came to Nazareth, where he had been
brought up : and, as his custom was, he went
into the synagogue, on the Sabbath-day. But
this is different from the superstitious observance
of that day ; and the following history will fur
ther illustrate and confirm these observations.—
Luke, xiv. 1. says, " And it came lo pass, as he
went into the house of one of the chief pharisees,
to eat bread, on the Sabbath-day, that they
watched him." Now he came here by express
invitation to an entertainment, which the phrase
of eating bread appears, in the present case, to
express. For it is said, 7th verse, that he put
forth a parable to those which were bidden,
when he marked how they chose out the chief
rooms; and we^are further told, that among the

m
lefempany there were lawyers and pharisees ; and
that the company was large, is evident, from the
expression of their choosing- the chief rooms..-™?
The circumstances, when collected, are these,
that on the Sabbath-day,- our Lord went by
invitation, to an entertainment given by a chief
pharisee, where the company was large,, which
was inconsistent with, a superstitious regard to
that day ; and he took the opportunity of curing
a Certain man before him, which had the dropsy,
and justified his doing this work on the Sab*
bath-day. The pharisees and the 'lawyers, in his
presence, on this occasion, were compelled t0
peace, and could not answer him, These seve*
ral histories seem recorded to present, us with a
view of the Lord Jesus, in his example of the
rational regard he paid to the Sabbath, ' , ,.-r
8. Such then were some of those doctrinej
and practices, which contributed to render: our
Lord unpopular. The prevailing fashion, at
present, is an attachment still to the positive
duties of religion, attending on ordinances, to
an extent, full as great as the pharisees of old ;
and they even exceed the pharisees, in the']?
abuse of moral duties; and to these, we have to
add their reliance on what they call sound print
eiples. The. great labour of our Lord was te
reform the moral conduct of 'his disciples, and
to implant in them a good Jife. Sound princiA
|»les is a caw* term, and a very vague description*

125
and diners in its meaning according" to the per
son who makes use of it, and the time and the
place of his abode. Every bigot, to whatevef
description of christians he belongs, calls his
principles sound, and allows none to-be so, but
his' own. A very little acquaintance with th*
human mind, proves how difficult it is to make
all men think alike, especially upon dark and
obscure subjects. .And the greatest part of what
are called sound principles, are not only obscure,
but useless. You may be mistaken in some
doctrinal point,after employing the most diligent
research, and with the greatest honesty ; but no
man can be ignoratnt what piety is, trust in God
and in his providence, resignation and submis
sion to God's will ; or what we are to understand
by justice, honesty, integrity, compassion, meek
ness, .or charity ; or what is meant by Con
tentment, benevolence, fortitude, temperance,
patience, &e. Pharisees teach their followers
What to talk : Jesus Christ teaches his disciples
how to live\
Sound principles are changeable: the history
of religion proves this. Before the reformation,
the Roman Catholic religion was the religion
^universally prevalent in Europe; and whoever
differed from this established faith, was pro
nounced a heretic. - Antiquity, establishments,
3ind popular opinions, were all on that side : and
it had ¦supporters even stronger than those, the

126
terror-of penal laws, and all the authority of'the
state. And as soon again as the reformation
Was established in any particular country, a
system of doctrines was drawn up for the religion
of that state; and this was hedged round and
protected by thP same works as the old had
.been. These .now were the sound doctrines,
and to differ from them was equally criminal,
as to differ from the former. From this short
statement of facts, we see \vhat were the doc
trines which rendered our Lord unpopular : and
the popularopinions of the present day, are not
more rational, and not more favourable to the
interests of truth and universal righteousness^
Sound doctrines are the most Vague and unde
fined of all principles.

CHAP. VII.
»EF LECTIONS ON THE SABBATH, AND ON
PRAYER.
1. THE institution of the Sabbath is wisely
appointed to call our attention from the world,
and to direct our thoughts to heaven ; it is ne
cessary to the support of religion; and the
institution also bears all the marks of the bene-

127

volence of our gracious creator, Our services
on that day, in celebrating the praises of the
most high, and in the contemplation of his glo
rious perfections, must necessarily produce goad
effects on our hearts. His power and wisdom
manifested in the formation of all things, beget
in us sentiments of reverential awe and godly
fear. How much does our devout meditations
on his eternity and his omnipresence, fill and even
Overpower our narrow capacities, but, at the
same time, increase our confidence and trust,
and call forth proper sentiments of humility, and
of the littleness and constant depcndance of man.
Meditations on his moral perfections, on his
holiness, his goodness, his mercy, and compas
sion, produce in our minds, corresponding im
pressions, and, at the same time, a desire of
imitating him as far as such/weak creatures can.
-The doctrine of his providence, which runs
through the scriptures both of the Old and New
/Testament, is a delightful subject : and it is
brought. home, more immediately to our capacity
and feelings, when it is described in the plain
and interesting language of our Lord. What
must be the extent pf that care and vigilance
which numbereth the hairs of our heads ! And
when in our social worship, we hear read and
pressed home upon us, the love of God in sending
.his son, the admirable character pf Jesus Christ,
.bis goodness,, his condescension, and his love ;

128
Can the mind meditate upon such subjects, with
out feeling pleased with its situation, and
rejoicing that we are called upon to be the heirs
of God, and the joint heirs with Jesus Christ ?
And, lastly, when in our social worship, we find
life and immortality brought to light by the
gospel, and our noblest hopes placed upon the
best foundation, we rejoice to look beyond the .
present perishing state of existence, and that we
are a part of the great family of Heaven and
earth. On these principles we are enabled to
Contemplate death, not as the destroyer of our
existence, but as the termination of the trials,
the sufferings and deprivations of good men, and
an opening to them, and admission into the
-eternal kingdom of God.
Here, then, is a short summary of the benefit^
we may Ipok for in the worship of God, and to
which exercises, we are smnmoned by tire instir
tution of the Sabbath. And these are the only
means bjy which, as a society, we can maintain
our connection and correspondence with Heaven
and the great family there.
2, The Sabbath was instituted for the com-^
memoration of two great events of the greatest-j
interest and importance, the creation of the
World, and the redemption of mankind, com
pleted by the resurrection of our Lord and master
from the dead. The Jewish Sabbath was kistft?
toted for the commemoration of the work «f

129
creation. The first sentence of the Bible is,
H In the beginning Gad created the heaven and
the earth-" What important truths does this
sentence convey ? This world is not eternal,— -
It solves the difficulties winch have puzzled the
philosophers in all ages, about the firs^f origin of
things. It ascribes the formation of all things
to God; and this is a doctrine the most perfect
and satisfactory to every enquiring mind. This
institution confounds the atheist, who says, there
is no God ; for Gpd created the heayen and the
earth : and the work itself, in its perfection and
wise contrivance, and beneficent desigp, bears)
the most evident marks pf the supreme architect.
To maintain that the world is eternal, is per
plexed with many mere difficulties than this
plain and simple declaration, — ¦" In the begin
ning, fyc" It is full as difficult to account for
the eternal support of the universe, as for the
first creation of all things from nothing. This ,
requires the constant interference of the same
power and wisdom, as were required for the
original formation. This institution, therefore,
serves as a perpetual monument of the power*
wisdom, and goodness of the creator. The
heavens declare the glory of Gpd, and the firma
ment sheweth forth his handy works..
This institution should silence the deist, also,
who denies revealed religion ; for this is an im-
pprtant part of revelation, written in thp strongest

130
characters. Remember the Sabbath, is remem
bering, that there is a God supreme in nature;
and that all things are derived from him. The
book of nature interpreted by this institution, is
a standing revelation; and the sun, the minister
and instructor appointed by the creator, rolls
round, and speaks to all lands the power and
wisdom of the infinitely great God.
3. Again, the christian Sabbath is a perpetual
remembrancer of another work, in which we are
still more interested. On this day, the first day
of the week, our Lord rose triumphantly from
the dead, and proclaimed to us, that we are not
the creatures of a day; but designed for an ever
lasting existence. The Jewish Sabbath puts us
in mind that this earth, and all things connected
with it, is the work of our God, and that man,
also, is the creature of his power, and derives all
his powers and faculties from him. But the
christian Sabbath tells us that our Lord and
master rose from the dead, and is become the
first fruits of them that sleep. And if Christ be
risen, we shall rise; if Christ be in Heaven, we
shall meet with him -there; and all good men
shall be for ever with the Lord.
In the institution of the Sabbath, we see a
display of the benevolence of our creator, and a
strong mark of that character, which distin
guishes all his institutions, as they regard man.
The. Sabbath- is commanded to be a day of rest,

131
not to man only, not to the laborious part of
men only, but for those cattle, also, which God
has given for the use and service of men. —
" Thou shalt not do any work, thou, nor thine
ox, nor thine ass, &c." In this ordinance, the
beneficent creator reclaims a portion of time for
their ease and relief. They have no natural
protector, and no friend ; but God is their friend
and protector. The same authority which causes
grass to grow for the cattle, commands the Sab
bath as a rest from all servile labour. Look,
then, through this institution to the infinite
goodness of our creator. How intermingled do
we find is his care for us as temporal and as
eternal creatures! But man has never paid
sufficient respect to this part of his command.
4. But besides these, there is another less, but
still an important benefit arising from this insti
tution The observance of the christian Sab-;
bath, gives a polish and refinement to the social
life. In the first day of the week, christians
meet together in one large society, which helps1
to keep up a regular correspondence and con-.
nection between the several parts. And the-
purposes for which they assemble, serve to give
a favourable turn to the minds of all. They
assemble together, as the members of one great
family, all as the children of the same God and
father; all equally dependant. On this day,
they make a renewal of that universal connexion,.

132
Whilst it opens to" them the -prospect of being
United again, never to part more. As a proper
preparation for the service of this day, .we are
called upon to wash our hands in innocence, to
be reconciled to our brethren, that we may be
properly qualified to worship God in spirit and
ih truth. And such qualifications .cannot fail to
produce a good effect uppn our temper and dis
position^, and beoPme the best preparation for
our social duties. The services of the Sabbath.
place all. the assembly on the same level. The,
rich and the poor meet there together, the prince
artd his meanest subject. This service levels all
distinctidns ; and the distinctions which the
world acknowleges, vanish, when all stand in
the presence of the majesty of Heaven, with
whom there is no respect of persons. The
virtuous poor, on that day, are equally honoured.
as the rich, by him who is the great object of
our worship. This, We may say, is that day
which the Lord made, and we Will rejoice,—
This day serves to keep up our intercourse with
our fellow men ; and were it not for this, merr
would be greatly Strangers to one another.—
Other meetings can never be so general, for they-
are limited to particular descriptions of people,
such are meetings for business, meetings for
pleasure, and meetings for entertainment. And
these meetings may corrupt the moral and. the
social character; but they .give no polish tu t&e;

133
mind,- and no improvement, Such meetings do
wot suit the situation of many descriptions .of
men. They are not for the poor, they are not
for the infirm, for the distressed; for them urner,
for the heart hroken down with trouble- and with
grief. But the Lord's day furnishes. services
suitable to all. On this day, the good man
rejoices to go up to the house of the Lord; and
liere the wicked is called to repentance. The
Lord's day furnishes an opportunity for. the
prosperous to express his gratitude, to him, from
whom he receives all ; for the distressed to offer
up his prayers. for relief; for the mourner to seek
for .consolation ; and for the poor to implore the
charities of mankind. This service suits the
wise and the ignorant, the -old and the young,
the lame and the bhnd-; all are God!s -offspring.
But this day, in another way, gives a polish
to society. All here come clean, and in decent
and suitabl e apparel. The dress of the labourer;
of i the .peasant, and even of the very drudge of
society, gives to them a respectable appearance.
The garments which mark the different occupa
tions of life, are, on that day, laid aside, that
all may bp fit to join in the solemn service of
our=great Lord and master. This day contri
butes to the beauty and harmony of 'the social
life, so that we -may regard it as a -wise institu
tion, not only for-the support and advancement
of religion, but as the best means, attire same

134
time, for to give polish and refinement to society.
What would this country become, if it were to
he deprived of the benefit and advantage of this
ordinance. The reprobate character generally
commences with neglecting the ordinances of
religion. When the French revolution burst
forth with all its horrors upon the world, at a
very early period, they introduced their mad
calendar, evidently with the design of effacing
from thp people the remembrance of the Sab*
bath and the ordinances of religion. Mark
what followed : atheism was next established by
one of their savage decrees; and that horrid
assembly, received with congratulation and
triumph, a decree, the words of which, must
freeze the heart of every man, in whom there is
the smallest remains of gopdness : *< That there
is no God; and that death is an eternal sleep."
The consequences were what might have been
expected i wanton and savage murders followed,
of the highest rank, the most virtuous and the
most respectable characters : consternation and
terror seized all ; for nonp could tell who were
to be the next victims. And that period has
stamped upon the French character, a ferocity
of manners, and a total abandonment of all relU
gious and moral principle.
5. After stating the foundation pf the religious
observance pf the Lord's day, I come next to
nptice the. abuses of this institution, There are

13S
two errors into which men fall on this subject.
Srime totally neglect the worship- of God, and
others observe it in a careless and disrespectful
manner. Practices of this kind, contribute to
the abolition of the principles of religion, and
all the duties and comforts built upon them —
Take away the influence of the religious prin
ciple, and you dissolve all the ties of soeiety ;
you set the wicked free from all the obligations,
which bridle their evil desires and inclinations;
ypu pull down the props of virtue, the sanctions
of human laws: you loosen these bands, which
-unite the husband and wife ; and you contribute.
to reduce man to a wild and savaere state.-—
fThese are the consequences that must follow, if
the practice should become general, of neglect
ing the worship of God. The neglect of the
Sabbath is the general forerunner of a profligate
.character, and is a certain token of the want of
the religious principle; and when this meets
with a character naturally vicious, it becomes
a preparation for every kind of wickedness.
Public worship is the first and principal ser
vice required on that day. The particular
exercises, it is unnecessary to mention, for these
depend upon the religious society with which
connected. One character it should possess,
that it have a tendency to edification. The
services of the pharisees, as we learn from some
censures past upon them by our Lord, were long

lafe
£nd feoibus. Edification does not depend upoft
the length of ^rhe service. Besides the public
services, there are various other duties required
of us on that day. ! It may be spent with advan
tage in private meditation and self-exariaination.
Heads of families have then an OppPrtPnity of
paying attention to their children and families,
in examining into their religions instruction and
moral condPCfc, in forming their habits arid their
tempers, and in training them up in the way in
which fthey should Walk. But as the mind Can
not be always upon the stretch, proper relaxa
tions may ;be admitted, by Conversing on other
"Subjects, and applying to Such relidfsas are ndt
inconsistent with the services of the day. The
proper observance of the Sabbath, does not
require of us to be always talking on religion.
The LPid's day is the only -opportunity which
the labririous part of mankind 'enjoy foreohveiv
sing with*their families; and the several branches
Of their families 'may then partake of the coiff-
pany, the 'conversation, and instruction of their
parents ; arid this leads me to the second error
in the religious observance 'of the Lord's day.
6. The prevailing fanaticism of the timPS,
lead men to fill the vrhole df the Lord's day ih
an Uninterrupted rorind of religions exercises.-*-
From the'ptibiic services, they adjourrito private
assemblies, constantly employed in 'preaching,
exhortations, and prayers of different desCrip-

!3fr
tions. People of all classes are dragged along
in the torrent ; but they press the hardest on the
weak and the ignorant, !a«d the laborious poor.
These are 'cajoled by promises, or frightened by
doctrines of terror^ to join in such societies, and
in irrational acts >©f religion. Several evil eon*
sequences arise from this: mode of spending the
Lord's day.
Services of this kind ;are direct acts of superb
fetition, and can contribute little to men's im proved
ment. They are so fully occupied with speaking
Or hearing, that -there is no time to reflect, ti
digest, or >to direct t-j edification. They act
¦upon the very spirit which our Lord condemns
sO'iaudh in the pharisees. They thi nk'God will
hear them for their much speaking ; and they
measure their merits by the' number and length
of their services. And some of them fall Under
a condemnation, of Which the pharisees were
'less guilty ; for that day is often spent in exercises
discouraging to real goodness, in railing at good
works, -and in such doctrines as give countenance
to sinners to continue in their wickedness.
Our Lord was not a superstitious observer
¦of the Sabbath, as 1 have endeavoured to
«illustrate, p. 122. The pharisaical way of
spending that day, fosters that same gloomy and
•forbidding spirit, which pervades all their ser
vices, and leaves them notime to attendto duties
of higher importance, to-their children-and their

133
families. Whilst the parents are occupied with
their religious exercises, the children and ser
vants are left to shift for themselves. The chil
dren of such parents labour under great disad
vantages; if left at hpme, they are neglected;
or, if, by the command of the more rigid parents,
they are compelled to accompany them through
the various exercises of the day, and to listen to
what they cannot understand or convert to any
profit, this creates in them, a disgust for religion
itself; and they embrace the first opportunity
to throw off the galling yoke. Many of those,
who receive this education, flee to carelessness
and a contempt of religion. Extremes often
meet ; and the transition is not difficult from
superstition and fanaticism to infidelity.
. You can form no judgment of the character
of, men, of their honesty, their integrity and
benevolence, from their rigid observance of the
Sabbath. Many carry this to an extreme, whp
are very far from being correct in moral duties.
On the Sabbath, some will scarcely lift up then-
eyes, as ifa;„afraid of being polluted by the light
of Heaven, who, next day, will burst forth with
avidity, into the pursuits of the world, and will
feel no compunction in striking a good bargain,
by taking advantage of the ignorance or neces
sity of a neighbour. As 1 have already observed,
the Jews would not enter into the judgment-
hall, lest they should be defiled, but that they

139
might eat the passover. How much does super-*
stition blind the minds of men, so as to destroy
every distinction between what is right and
wrong: !
The duties of the Sabbath, lead to some
remarks on one of the most important branches
of that duty, the duty of prayer,
7. In Plain Statement, fyc, from p. 93,
2d edit. I have considered the obligation, the
nature and benefits of prayer ; and, at the same
time, have offered several remarks upon the
abuses; and this subject I now resume, with a
View to direct our attention to the prayers of
Jesus Christ, and to point out spme further
abuses of this duty.
Our Saviour, in condemning and censuring
the abuses and extravagances in prayer, does by
no means condemn the genuine duty; he, him
self, prayed on different occasions ; on occasions
of joy, and on occasions of distress. When he
received favours, and when his soul was exceed
ing sorrowful, even unto death. When the
disciples returned, and gave to him an account
of the success of their mission, how ardently
does he express his thanksgiving. " I thank
thee, 0 Father, Lord of heaven and earth, 5fC.'?
Luke, x. 21. Here, all is excellent, all express
sive Pf the state of his mind, His prayer in the
garden, strongly and naturally expresses the dis-

140
tress'of his soul ; and what important duties are
contained in these few words ! " Father, if it
be possible, Jet this £up pass from me." This
teaches to whom we should apply in times of
trouble and deep distress. It tells us that we
may ask and pray for relief, But then again-?*
" Not my will, but thine be done"— presents us
with another duty, resignation and submission
to God's will ; a difficult, but necessary and
highly important duty. This is a manifestation
of that -divine temper and perfect obedience,
that guided all the actions of our Lord's life —
All this is rational and simple, falling within the
comprehension and duty, of all men. Our Lord
prayed both in public and in private, to teach
us that social worship is an important part of
our duty ; and to tell us, also, that there are
times, when we should retire from the world,
and hold secret communion with our God —
Our Lord prayed also on important undertak
ings, such as at the resurrection of Lazarus*—
There is something peculiar in this prayer.—
it is a prayer of thanksgiving, and would seem
to imply a reference to some former prayer.—-
" Father, I thank thee, that thou hast heard
me." — John, xi. 41. This appears to be return
ing thanks for what was not yet performed, as
if already finished; and, as such, is a strong
¦expression of Iris confidence in bis Father, au£

141
adds — " I know that thou hearest me always."—
And what must he be, whom the Father heareth
always ! Nothing can be more edifying than
the prayers of Jesus Christ ; and they give to
us, the most exalted conception of his character
and divine mission. His very posture speaks
forcibly to our hearts. The introduction to his
intercessary prayer, presents us with hisposture —
John, xvii. 1 ; and it contains a striking picture of
the devotion of our Lord, at that interesting period
when he was to leave this world, and go to his
Father. It was the last time, before his sufferings,
that he prayed with his disciples, to recommend
them to the care and keepingof hisheavenly father.
These words spake Jesus, and lifted up his eyes
to Heaven and said—" Father, glorify thy son,
that thy son, also, may glorify thee. Both these
petitions were granted. Jesus glorified his Fa
ther in his obedience, in the patience, fortitude,
and dignity of his sufferings; and God glorified
his son, in the testimonies given to the sufferer,
at the conclusion of that awful scene. This is
the longest of all his prayers, and it cannot be
equalled in the tenderness he shews for his dis-,
ciples, in his strong confidence in God, and in
the clear views he here gives us, of soon taking
possession of his everlasting glory He speaks
of his sufferings, as if already finished, and anti
cipates his possession of that glory he was to

142
receive from God. " Sow I am no more in the
world, but these are in the world, and I come to
thee." And again — " While I was with them'
in the world, I kept them in thy name." Nothi ng
can be more instructive, nothing so well calcu
lated to beget that spirit of devotion, which
animated our Lord, and runs through his whole
life, than his prayers, and particularly this last,
this very interesting prayer. And we see, also,
his cheerfulness and that heavenly temper mani
fested in his prayers. He intermingles with
devotion, the purest love to men, particularly his
disciples. There is an address and an earnest
ness of language, when he prays for his disciples,
that Opens to us the workings of his heart—
" Holy Father, keep through thine own name,
those whom thou hast given me. I pray not
that thou shouldst take them out of the world;
but that thou shouldst keep them from the evil.""
Neither pray I for these alone, but for them,
also, which should believe in me through their
word, that all they may be one, as thou, Father,
art in me, and I in thee. " Father, 1 will that
those^ also, whom thou hast given me, be with me
where I am that they may behold my glory;
which thou hast given me." He concludes, also,
his excellent and exemplary life, with this duty,
keeping God ever before him in all things —
Luke, xxii. 46. And when Jesus had cried

143
with a loud voice, he said — " Father, into thp
hands I commend my spirit ; and having' said
this, he gave up the ghost."
From our Lord's example, we are taught that
ourprayers should be~simple, plain, tending to
form the temper, and for the enforcement of
duties; that they should not occupy any impro
per portion of our time, and that they should not
stand as a substitude for other duties.
8. There is not a duty more apt to be abused
than prayer. It puts on the appearance of
piety, and of all the duties included in piety ,-
trust, patience, and resignation ; and men, by
this exercise, fancy they Become pious : and yet
people may pray for ever, without the least im
provement in their piety, in their temper, in their
love to God, or in their resignation ; and with
out the least advantage to their morals, not more
meek, more charitable ; nor more honest, tem
perate, or beneficent. And when it is carried
to an improper length, so as to occupy an im
proper share ,of time, and to take the place of
Other duties, it becomes then a point of reliance,
and, consequently, it usurps the end for which
prayer is commanded.
Prayer is one of the imperfect and incomplete
duties: its object is to carry us forward to higher
duties, to excite our piety, or rather to be the
expressions of our piety ; to produce patience
and resignation, confidence in God, and obe-

144
dience to his commands. Therefore, to pray
without producing any of these fruits, js useless;
it is worse, it becomes hypocrisy. This is the,
very essence pf hypocrisy, putting on the appear
ance of religion, when we are destitute of real
godliness. You may pray thpn for eye?, and
still be no more than ahypocrite. This accounts
for a number of wicked and worthless -pepplej|
joining the. assemblies of the righteous. Here
it becomes a cloak for their vices. Attendance
upon prayer meetings, then, is no justificatioii.
for the neglect of family duties, of taking care
of children, providing for them, cloathiog them,
watching over their health, their morals, and
education. These are duties self-evident, and pf
the highest importance, and not to be neglected,.
Prayer is only a subordinate duty ; and though
it be necessary for the support of social worship,.
yet you may cherish the habits, the temper and
disposition, it is meant to produce, without a
perpetual attendance. Jn your own hpgses, you
may think on God, and set hi pi and his laws
ever before you, to regulate your lives, and to
add to your comfort and good resolutions. -,

CHAP. VIII.

OPST INTERNAL FEELINGS AND MODERN
INSPIRATIONS.
1. INTERNAL feelings occupy a very distin
guished part in the popular religion of the present
times? * In the " Plain Statement" I have paid
some attention to internal feelings, and I propose
now to add further observations on the same
subject. To his internal feelings, the enthusiast
ascribes the highest importance ;*he regards them
as the operations of the spirit ; and that they
make known to him, the true state of his soul.
From his feelings, he receives an intimation that
his sins are forgiven, and that his name is enrolled
among the blessed. By them, an expression of
approbation is given for the principles Tie has
adopted, and an assurance of their truth ; and,
in cases of doubt, he receives from these feelings,
directions for his conduct. By these internal
feelings, a converse and communion are kept
up between his soul and God.
The first thing then is, to enquire what secu
rity they can have against delusion, in an affair
K

146

of such high importance ? There are two con
jectures that offer themselves in bringing for
ward such pretensions. The first is, that these
internal feelings may be impositions ; and that
they experience no such feelings as they pretend*
And that this, in some cases, is the truth, there
can be little room to doubt: for, in the first
place, we cannot see any good reason, why such
people should be thus favoured ; and, their lives,
in general, bear no indication that they are
under the guidance of the spirit of holiness and?
of truth, 'They seem influenced by the same
principles, in every part of their moral conduct,
as they were before they set up such pretensions^.-
In the government of their passions, no. im
provement, nor in their temper ; they have no
more of the spirit of charity and of love. And
further, many of those very people occasionally ;
descend from such high pretensions, and com-.
plain, in these moments of depression, of their
own weaknesses, and feel the pressure of their
offences as other men.
But the other supposition is, that many of
them may be under the influence of strange
delusions. This must be expected from weak
and ignorant people, who are often elevated,
above the guidance of sound judgment, by the
rapturous declamations of their preachers, who'
are ever working upon the passions ; and, there
fore, they set down as the voice of the spirit of

147
God, what is no more than the wild flights of
their own imagination. This is likely to be the
case, when we form our judgments, from the
strange and incoherent exclamations which they
utter, very unlike what we might expect- from
the spirit of order and of peace* And when
they attempt to communicate what they feel on
such occasions, you- can gather nothing consist
terit with the dictates of sound sense, nP princi*
pie which we can allow to flow from him, who
guides the heart of man, nothing that you can
direct to what is useful. Now what marks can
such people receive, to convince them that it is
God who speaks in them and to them? It has
a very suspicious appearance, if it contains
nothing that can be profitable.
And it strengthens greatly this conjecture,
when we call to mind that such are the arts of
all impostors. All pretend that God speaks to
them, and that they are his favourites. Ma-'
hornet, down to Joanna Southcbt, all asserted
that they were under the direction of the spirit
of God. And another strong evidence against
all such pretenders, is, that what they utter,
bears the marks of the talents or capacities of
the organs which utter them. Persons. of abili-
ties bring forward things more rational and
consistent : weak people utter only nonsense.—
\f the spirit of God speaks, it would speak things
^lain and profitable; for if they were dark and

1*&
useless, it would be a communication of no value.
The spirit of God must .bring forward things
agreeable to the wisdom which delivers them.
If you should hear weak and ignorant people
deliver truths of the highest interest and impor
tance, and under circumstances where you are
perfectly satisfied, that they could have no assis
tance, this would give ground tp believe, that
they had been favoured with extraordinary help.
This remark may apply to those who pretend to
speak from inspiration.. Men of abilities, and
habituated to public and extempore speaking,
may speak much to the purpose, on many sub
jects ; and what they say on. such occasions, you
will be disposed to refer to their own powers^
without calling in the aid of inspiration. - No
one ever dreams that the able extempore speeches
of our senators and lawyers are inspired.
2. But another argument against these inter
nal feelings, ^.nd which must determine them to
be either impositions or delusions, is,, that there
seems to be no occasions and no necessity for
those extraordinary communications. God's
revealed will contains every information and
every kind pf important knowledge,- as to doc
trines, precepts, or examples; and to this, and:
this only, we are to apply. From this, we
derive our knowledge, our directions, and our
Comforts. These internal feelings imply that
every one has a separate and a {listinct reyela-

140
tion ; and that the original and written revela
tion was not complete. It is presumption ih
such people to fancy that they are to have special
gifts- bestowed upon them for their particular
satisfaction and guidance. And these gifts are
often ill bestowed, for those \vho pretend to be
JavoUred with them, are not, in general, more
respectable or orderly than the rest of mankind.
Nothing can be brought forward so wild and
wonderful, under the name of religion, but you
will meet with disciples and followers. The
number, the rank, and the capacities of the fol
lowers of Joanna Southcot, confirm these obser
vations. But neither Swedenburgh, nor Johanna
SoHthcot,nor Jumpers, &c. though they uttered
many blasphemies and many absurdities, could
introduce* any thing more inconsistent with the
perfections of God, and more discouraging to
real goodness, than the principles now popular
and prevalent. Swedenburgh most certainly
was an enthusiast, but his doctrines are favour
able to the promotion of virtue. Hence we
heed not be surprised if numerous impostors
should arise, for we may be certain they will
meet with belivers and disciples. The popular
sermons of the present day, are many of them
insults to the justice and goodness of God, ^and
libels upon* moral goodness. In former times,
infidelity gained ground in this country, and
had disciples; but now; credulity and fanaticism,;-

150
are doing much more harm to the religion pf
Christ, have more numerous followers^ and are
labouring more effectually for the disgrace and
destruction of the hest blessing conferred by
Heaven, than even infidelity itself.
3. To set up our internal feelings as the judge
of doctrines, and as the test of duties, is to set
aside the use of revealed religion, and opens the
widest door for every kind of imposture. To
what purpose has God revealed to us his will,
but to be a guide both to doctrines and to duties?
And the interpreting this will, must be the pro
vince of reasoh , It requires no depth of reason
ing or of learning, to understand pur duty and
all doctrines of importance. And if, in rever
lation, we meet with doctrines that we cannot
clearly understand, we have to observe that they
are not important doctrine?, nor doctrines essen*
tial to salvation. AJ1 these are plain. If this
revelation of God's will for our eternal happiness,
be here complete, and this is generally allowed,
then this puts down every pretension to private
and individual communication . For if these be
agreeable to what we already haye, they are
superfluous ; and if they be ip opposition to what
yve already know, they are presumptuous, and
ought not to be attended to, without the strongest
evidence of their correctness. The listening tp
these internal suggestions, is shewing a disre-i
^pppt tp Gpd's reveajecl will. Again, such

151
revelations, under whatever form they make
their appearance, whether in night vision?-,
inward suggestions or communications of some
heavenly messenger, can certainly be expected
only on extraordinary occasions, and in failure
of all ordinary means, of scripture, of reason,
and the experience of mankind. And for eyery
man to have his revelation, his inspiration and
his special messenger, must create infinite con-
fusiori in the religious world. When, on former
occasions, God sent special messages to the
world, they were accompanied with such evi
dence as to command the attention of men.—
When Moses delivered the ten commandments,
and other doctrines and commands, he was
invested with the power of working miracles,
and this was an evidence, that he was a messen
ger commissioned by God. And when Jesus
Christ Came, he did such works as never man
did before; and they were works not only of
great power, but also of the greatest goodness ;
and by these characters, clearly spoke that they
came from God. Believe me, he says, for the
works sake. But if they be destitute of this
criterion, they ought instantly to be rejected.
4. Now these internal feelings are private
communications. They may not chuse to call
them revelations ; for the world would require
evidence to receive them as such. But for what
purpose are they granted ? For every duty is

152
plainly revealed, and every doctrine necessary
for sal ation And we have all the evidence-
for these doctrines, that we can receive or
judge of, in this imperfect state. But. they
pretend that they come to them, sometimes in
the nature of admonitions, sometimes reproofs
or comforts, or assurances to encourage them
and to strengthen them. But the occasion, or
the pretended occasion, does not justify such
extraordinary favours. These private commu
nications are liable to strong suspicions. For it
may be asked how are we to ascertain the differ
ence between the suggestions of the spirit of
God, our own delusions, or the suggestions of
some evil spirit? We see many instances^
daily, of the false judgments of men, in such
eases, where they are concerned them.selves.~-
An active imagination is both powerful and
delusive. The Jmpression may be made so
strong, as to appear the work of some superior
power, and, as I have already observed, it is
difficult to find what good purpose it is fitted to
answer. For with respect to the religious and
moral condition of man, sufficient notices are
given him from the scriptures, and from his own
heart. But so far as he wishes to command the
belief of the world, it will be impossible, I think,
to produce such evidence as will convince them
of the truth of his assertions. Miraculous evi
dence he has none ; and if he be called upon to

153
communicate what he has received, his com
munications bear all the marks of the natural
man, but have none of that clearness and import
ance, that should accompany a revelation from
Heaven 5. But these pretensions, now so common,
open a door for many, and serious impositions.
The minds of mankind, or of the weaker part
of them, not merely the poor and the ignorant,
but many of the rich, also, are so much un
hinged by the prevalence of such delusive doc
trines, that they are prepared for the reception
of the greatest absurdities. Their minds are
kept in a state of continual fermentation, by the
perpetual round of religious exercises, by pre
tended visions, by inward feelings, by dark and
frightful ideas, with which their imaginations
are eyer haunted, that they are always in a state
of confusion. But the world has been preparing
for some time, for these gross impositions, by
the propagation of fanatical principles, under
different names. That unprincipled impostor*
Joanna Southcot, (for an impostor she has
proved herself, and not a disordered fanatic,)
has paid the debt of nature ; but we cannot say
how all will terminate, whether the disgrace of
this case will check the spirit of delusion that
has gone abroad, or her mantle may drop upon
some other, and something may arise from her
ashes, to whom such people may transfer their

154
worship ; or perhaps; it may be fortunate for
real religion, that such delusions have, in some
measure, succeeded ; for this may give a check
to those principles to which they owe their birth;
and help to open the eyes of mankind to their
consequences. Let new impostors come forward,
to bring mankind to think seriously on the shame
following such credulity.
When reason and good sense are banished
from religion, we are deprived of the best guides,
both to principles and practice. The original
supporters of these wild principles, were pither
serious, but weak and credulous, or the designing
hypocrite and phar isee. It was a remark made by
a venerable bishop, some time ago, that this nation,
every half century,was subject to fits of insanity;*
and we are now fallen in with one of the parox
isms ; and the insanity of the present time has
seized on religion. Fanaticism is now making
its way into different orders of the church ; arid
from many pulpits, doctrines of the greatest
wildnPss and immorality are delivered. It is
* This observation receives some countenance from the later periods Qf
the history of this country.. Hall a century back from the present time,
we meet with a violent political insanity, arising from Wilkes and liberty,
which broke out in 1761, and lasted lonjg. The American revolution was
the offspring of this madness ; and from it sprung the terrible French
revolution, which convulsed Europe. Retiring back another half century,
to trie year 1710, the nation was then seized with another fit of insanity,
originating in a trifle, in a sermon preached by Doctor Sacheverell, which
agitated the nation for several years. From Sacheverell, another half century
cat ricsus back to the common-wealth, previous to its establishment, and during
its continuance, the nation was in a stale of political and religious phrensy.

155
creeping even into the state, and into the ranks,'
likewise, of the army and the navy. In the
uproar of profession, and in the various religious
societies, established for different purposes, we
see mueh apparent zeal, but not always accom
panied with knowledge. And the noise and
parade of these establishments, resemble much
more the righteousness of the pharisees, than
that calm and unostentatious religion, which was
exemplified by our Lord and his primitive dis
ciples. The ferment is increasing greatly, and
seems hastening to a crisis ; and it will be then
Seen, whether it is to settle in the re-establish
ment of rational religion, or in infidelity. The
transition is short and easy, from fanaticism to
the denial of all religion,

CHAP, IX.
Purist's religion forbids not cheer*
fulness, nor the innocent enjoy
ments of society.
1. THE religion of Christ is a friend to cheer*
fulness, False religion consists of various
principles; and the effects must be various.— ¦
There have been religious enthusiasts, who have

156

given the full reins to. joy and to every sensual
indulgence ; whilst religionists of another des
cription, have retired frOm the world, and devoted
themselves to a life of the most painful mortifi
cation. But neither of these were contenanced
bv the precepts or example of our great master.
The unjust representations that many religionists
have given of the Supreme Being, are inconsis
tent with cheerfulness.
Christ's religion was instituted for men living
iri society; and his doctrines interfere no further
With the customs and manners of men than tP
enforee real goodness. A cheerful man may hfe
a good man, and so, also, may a grave and
melancholy man. Cheerfulness is perfectly
reconcileable to goodness ; and when man enters
into the society of the world, religion should
govern him there. When we sit in the company
of the cheerful, let us guard against sin ; and if we
engage in the amusements and recreations of
life, we should take care to keep ourselves from
offending, either by shewing a bad temper, by
an excess of levity, or by acting a fraudulent
arid dishonest part : "or by devoting too much of
our time to recreations. The precept given by
the apostle, respecting anger, may be applied
with great propriety to other things. " Be ye
mi'/ry, and sin not ; and let not the sun go down
upon your wrath." Anger here is not forbidden,
it is often necessary ; but in anger, we are liable

157
to sin ; this, we are to guard against, and we
are to guard against its continuance. So, also,
in recreations, we are to be watchful not to sin ;
and, therefore, we are not to continue in them
too long.
Again, true religion does not separate our
duties in this life, from the duties which are to
prepare us for the future life. On the contrary,
the faithful discharge of our duties here, is the
best preparation for the heavenly mansions : our
worldly duties form an important part of religion,
The profession of a Christian does not exclude
h|m from filling his station in society. A chris
tian may be a father, or a magistrate^ a prince,
or a subject. And he who labours at his honest
calling, to provide for himself and his family, is,
in the eye of God, acting a much more respect
able part, and more consistent with duty, than
he who retires from the world, under the plausible
pretence of serving his God, or he who spends
his time in reading religious books, or in a con
stant round of religious exercises, leaving his
children and family to govern themselves.
There is an error which often runs through
religious services, as if they were intended only
to please our maker ; whereas, the great princi
ple that should be kept constantly in view, is,
that they are- for our own edification; and this-
is the true way to please God. Such exercises'

158
as have no tendency to out" improvement, aretoi
likely to have been ordained by God. Doctrines
that cannot be directed to any good, come not
from God: Doctrines, which give to us unworthy
conceptions of the Supreme Being, or that check
our endeavours in a good life, cannot have been
delivered by our Father ih Heaven,
^2. The life of Christ, which was a common
life-j and intended for a common example, will
best illustrate and explain the excellence of his
temper. When John the baptist appeared as
the forerunner of the Messiah, his eloalhing was
of the coarsest nature ; and his food was harsh
and austere. In that case, he was evidently not
intended for a general example ; though some
religionists have copied his manners more closely
than the manners of Jesus Christ. But when
the Messiah came, he came eating and drinking;
and he lived in the society of men, In'hisfoodf
there was no singularity, nothing to distinguish'
him from the rest of the world. There was no
severity in his manners ; and he imposes no
unnecessary restraint upon his disciples. The
Character of; Jesus Christ, was different from
the character of every other reformer. Some of
the most celebrated of the philosophers and
moralists, among the heathens, favoured- the
austere virtues, and encouraged a retirement
from the world ; bat the virtues which adorned5

159
the character of our Lord, were of the most
amiable kind; and during his active ministry,
he was, in general, found in society, and in the.
temple, where the Jews always resorted.
Some of the philosophers recommended to
root out the passions, and to rise above the
affections, not to submit to pain, to pleasure, or
to grief. But Jesus Christ expressed a sense of
pain ; he rejoiced also in spirit, and wept at
the grave of Lazarus. If these be the expressions
of weakness, they are the most amiable Weak
nesses, and which all men must approve. The
<lharacter of Christ was very different from what'
the world expects, in one who introduces a new
religion; and even very different from what the
religionists of all ages, form of a good man. —
He sat at the tables of the rich, and with mixed
company. He was even present at a marriage
feast, and performed there his first miracle, in
turning water into wine. But with all his
accommodation to the customs of the. world, we
find in him the most exalted piety and sublime
devotion, the most unfeigned reverence and love
of his heavenly Father, and the firmest reliance:
pn his providence; and we find in him no ex--
pressions of murmuring or complaint. On all
occasions, we see his most active, benevolence
and love to men, tenderness towards bis friends
and disciples, and subjection to his parents in,
the early part of his life. In him, you see the;

160

[happy union of piety, benevolence, and sobriety fj
with cheerfulness and good will to. all men ; and
yet totally free from every vice. He differed;,
nothing in his, manners from the rest of men,.
hut in their perfect purity. He neither practised
nor recommended any unnecessary severity,—
He lived in the world, as he wished his disciples.
to live there. How different is his example
from the examples of those who are called saints
in his church? Their-virtues were made up of
unnecessary acts of mortification, as if the most
high God took pleasure in seeing his rational
creatures rejecting the comforts and innocents
enjoyments, of life, to lie on the damp ground, to
be clothed in sack- cloth, 1 o inflict upon themselves,
the voluntary discipline of scourging, and to take
np their abodes in the caves and dens of the earth.
Or pan it be acceptable to him, to see his disciples
clothed in gloom and sour temper, uttering loud-
groans and sighs, placing their duty in dark
and unprofitable tenets, in praying often,, and
long, and in pharisaical righteousness ?
Another part of his character, in which he
differs from other reformers* is the cheerfulness
which he diffuses over his religion, and which
he, in some degree, exemplified. And this, we
may collect from several circumstances. In the
first place, he severely censures the pharisees*
or, as he calls them, hypocrites, for putting on
sad countenances and disfiguring their faces.—.

161
J®d this keen reprobation of such practices,
makes known to us the temper he recommends.
Every one who affects peculiar sanctity, puts on
this garb. What an idea must they entertain
of him whom they worship ! He is thus made
td speak, in his religion, a language very
different from what he speaks in bis works, arid
in his providerice. This is very different from
what our Saviour teaches. He says God so
loved the world, that he gave to us his son'. He
represents him as the author of all mercy, and;
the God of all grace and consolation, and his
apostle says God is love. All his plans are cal-
eittated to carry forward our eternal happiness.-
And is not this cause for joy ? God is our father
and friend : here again cause for joy. The
psalmist says, the Lord reigneth, let the earth
be glad. Christ is gone to. Heaven, to prepare
a place for us : rejoice then, and be exceeding
glad, for great is your reward in Heaven.
A rel%ion, then, which inculcates sadness,
down-cast looks and disfigured faces, must be a
bastard religion His treatment of his disciples
shews, that he never meant that his religion
should be the parent of sourness and melancholy;
and wherever these are found, they render the
character suspicious. In the 381 paper of the
Spectator, there- are some excellent observations
en ^cheerfulness as connected with religion,
deserving the attention of every rational chris-
L

162
tian . Arid the principles of religion, which are
found in this instructive and popular work, give
tts an idea of the prevailing doctrines of that
age, very different from what we are accustomed
to in the popular doctrines of the present day.
When we read the accounts which the evangel
lists giye of our Loid we see his social cha»
racter. He appears several times in large mixed,
companies. He was a guest with Zaccheus,
the publican. — Luke,-xix, 2. His enemies saw
this* and they murmured and said, that he was
gone to be a guest with a man who was a sinner.
Luke, v. 29, records an instance of our Lord's
accepting an invitation to a public entertain
ment, upon his calling Levi, the same as Mathew,
the disciple. Levi made for Jesus, a great feast,
in his own house ; and there was a great com
pany, of publicans and others, who sat down
with him. This ready acceptance of the invir
tation, .. presents us with an interesting view of
the social character of our blessed Lord.
-. Besides accepting the invitation of Zaccheus,
the publican, and the great feast that Leyi made
for him, we have an account in the gospels, of
three other entertainments or banquets, for which
he. received invitations, and which, also, he
accepted, and at all which, he received particu
lar marks of respect. One of these was at the
house of Simon the pharisee, recorded—- Luke,
vii. 36. A woman of the city, knowing that

163
Jesus was there, brought an alabaster box of
ointment, and after washing his feet with her
tears, and wiping them with the hairs of her
head, anointed them with the ointment. The
circumstances are Well worth reading, as they
lay open some excellent views of our Lord's
character. The second of these happened at
tfie house of Lazarus* whom he raised from the
dead, recorded John, xii. 2. This took place
only six days before the last passoven Mary,
the sister of Lazarus, took an ointment of spike
nard, very costly, and anointed the feet of Jesus,
and wiped them with her hair ; and the house
Was filled with the odour of the ointment. The
last time he was anointed, was at the house of
Simon, the leper, and only two days before the
last passover.— Mark, xiv. 3, and Mat. xxvi. 6.
It is said, being in the house of Simon the leper,
as he sat at meat, there came a woman, having
an alabaster box of ointment of spikenard, very
precious ; and she brake the box, and pOured it
on his head.
3. After reading these different histories, the
first question that will naturally arise, is, what
what could be our Lord's view, in accepting so
readily these several invitations ? Several rea
sons may be assigned. 1st. To discountenance
those gloomy ideas, which enthusiasts or hypo
crites have spread over the religious character;
as if a man could not he religious, without

164

renouncing the world, and all its erijoyments.*-
This presents our maker as the severest task
master ; and his service as inconsistent with joy.
2d. He Would have an opportunity, by frequent
ing these convivial parties, to shew to the world
how men ought to conduct themselves there,;
that they might join in social entertainments,
and yet keep free from offending God.. His
manners, on such occasions, must have been
most prepossessing ; his gentleness, his kindness*
his lowlinbss of mind, Ills universal benevolence,
and the tenderness he shewed to sinners. 3d.
At these entertainments, be laid his character
open to the inspection of his enemies ; for we
are told, on some of these occasions, that they
were Watching him. Now we have the strongest
evidende* that they had it not in their power to
gain any accusation against him, at these times ;
Otherwise, such accusations Would have been
brought forward on his trial. They accused
him of fating and drinking with publicans and
sinners, but no charge of intemperance, of quar*
relling, of blasphemy, or sedition : and, at such
times, men ai*e the most off their guard, and
liable to expose themselves to censure. Such
occasions furnished him with an opportunity of
impressing on the minds of men, the excellence
of his Character, of curing their prejudices, and
making them bis disciples. ,
3Sow the next thing is, how can we account

165
;fbr permitting these women to anoint him 'with
suth costly spikenards. . .Jesus condescends to
receive such marks of respect* not only without
displeasure, but with expressions df satisfaction.
In this, we may venture to say, that he complied
with the innocent and fashionable customs qf
the world. His example was much m°re ex
tensive than we could suppose. He complied
with the manners of the world, in every thing
which was not sinful. It may be said this was
a wanton waste : but such things are intended
not for use, but for waste. The austere and
.rigid professors are saying with Judas, why was
not this ointment sold for three hundred pence,,
and given to the poor? And many such, will
thus interefere, not that they cave for the poor
more than others, but to court the favour of the
maltitude,bythisostentationssanctity and charity,
-The wanton waste of meat, of corn, and such
.things necessary for the sustenance of life, is
highly censurable ; but the waste of perfumes,,
gum, and odours, encourage labour and industry,
in the rearing. o.f them; and it would puzzle the
most ill-tempered hypocrite, to find good ground
for ^censuring the use of them : here, also, our
Lord shews his wisdom and his exalted .benevo
lence.- 4. :But we lineet with another and decided
expression of our Saviour's social character, and
a €leardemonstration:tbatheiyas net au-Gnemy

166,
io the innocent joys of society; and that, of
course, his religion is perfectly consistent with
such enjoyments : and these evidences are found
in his first miracle, at the marriage feat. This
miracle gives us a very interesting view of his
character, and extends greatly his example.-*—
We see him frequently in the exercise of those
duties which he paid1 to his heavenly Father ;
and we have many opportunities of witnessing his
love to men, and his daily exercises of goodness.
But here we have him in a new character, and
a new prospect of his example. We see his
•Conduct at a convivial entertainment, and this,
athis very entrance upon his ministry, Hehas
not given to us, a direct precept for our conduct
on such oceasions ; nor has he expressed himself
plearly, whether we are to join with the world
on such occasions, or to avoid them as snares
and as sins : but he has given us his example to
say, that it is not inponsistent with the christian
character, to join in public entertainments.
It has been observed, that he has given to us
no precepts upon patriotism or. friendship ; and
this qmission has been brought forward as an
objection to his religion. But if he has not
'given to us precepts on these duties, he has
given to us clear examples. He shewed his
friendship to the beloved disciple John, and to
$he house of Lazarus,* in a very extraqrdinary
degrep. It is difficult tp frame a precept on

167

patriotism or friendship, that is not liable to be
abused. Friendship, in many cases, will lead to
a transgression of. God's law. In the prosecu
tion of partial friendships, men often commit
the greatest excesses. In serving the interest of
your friend, you may be guilty of the greatest
acts of injustice to others. The same observa
tions will extend to patriotism. The love of
country, leads the patriot to acts of cruelty and
injustice to other countries. But though he has
left no precept on patriotism, he shews the
warmest affection for the infatuated nation of
the Jews. " I am not sent," says he, " but to
the lost sheep of the house of Israel." We see
him, also, weeping over Jerusalem He shews
his perfect wisdom, therefore, in abstaining
from delivering precepts of this nature. So with
respect to convivial meetings, and.the recreations
and amusements that are common there, he has
,given no precepts; but we have his example,;
and our conduct in all these cases, ought to be
regulated by the principles of his gospel. We
are not to transgress against temperance, or
offend against decency, or give way to prophane
language, or riotous mirth, or to quarrel or
wrangle, or to: defraud or commit any act of
injustice: and if we join in the amusements,
most of the common ones are not sinful in them
selves, they become such, by the abuse of i hem *
if they excite strife, ill temper, provoking Ian-

m
guage, acts of cheating and injustice. They
become sinful, by devoting to them more time
thari necessary, for recreation.
5. A question might now arise, what could
be thfe reason for our Lord honouring the mar
riage feast, with this, his first miracle. AH his
other works have the general character of good
ness, if you except his cursing the barren fig-
tree, and his permission to the evil spirits to
enter the herd of swine, and these, also, may be
easily justified. All his other works have the
general character of good riess, and were wrought
for the most berifevolent purposes; "What, then*
must have been the reason for Christ working
this miracle, his turning water into wine, for a
feupply to theguests ? One thing, I think, seems
perfectly clear, it was intended to condemn the
austerity of the pharisees, who placed religion
in the rigid observarice arid practice of unneces
sary acts of self-denial ; and, in Opposition to
their hypocrisy, he carries his example to social
and convivial entertainments, a proof that he
did not forbid them : but, by this miracle, at the
very entrance on his public ministry, he coun
tenances and consecrates the marriage feast.
This miracle may then have been designed to
rescue religion from that melancholy arid sour
ness, in which it was clothed by the pharisees,
and in which it has been clad by enthusiasts
and hypocrites, in all ages. This miracle has

169

certainly a peculiar character. It agrees with
his other miracles, in being a display of power,
a proof of his bommand over nature* and as a
manifestation of his goodness. But his turning
Water into wine, to supply the deficiency at the
marriage feast, appears to have been wrought to
^contribute to the cheerfulness of the guests.—
From his history, as I have already observed* it
is certain that he was never a popular character,;
and one reason undoubtedly was, that he never
humoured the common prejudices of mankind*
in making religion to consist in an abstraction
from the common enjoyments of society, in for
mal manners, arid in a sour and sullen, temper. —
The pharisees reproached him with eating and
drinking with publicans and sinners ;. but here
he does more ; he exerts his miraculous power,
not to relieve the distressed, not to multiply the
loaves and fishes to furnish meat for the hungry,
hut to contribute to the cheerfulness of the mar
riage feast. Who can contemplate this, and
not admire and adore the gracious condescension
of the divine Saviour, inviting men to rejoice,
and in supplying materials for their, joy ! How
unlike is this to the sour and ill-tempered pha-
risee, who, in his words, in his manners, and in
his forbidding; countenance, is an enemy to all
-joy! Nothing can mark Jesus so strongly for
the friend of man ; and nothing can present us
with a more favourable character of his religion,

170
than this proof of his cheerful temper, at the
commencement of his active ministry. This is
rescuing- religrion from the hands of the austere
and gloomy fanatic, and assigning to it its pro
per station, as the source and parent of innocent
joy. 1 cannot tell what other construction, the
most ill-tempered commentator can put upon
this great work. How much does this resemble
the goodness of his heavenly Father I , *;
There are some circumstances, which the his
tory furnishes, that will help further to illustrate
the intention of this miracle. In the first place,
it seems to have been a large and mixed com
pany; for his disciples and his mother were
invited ; and, from the liberties which his mother
takes, in giving orders to the servants, it is pro
bable the parties were relations to her family ;
and this, also, accounts for the presence of Jesus,
his mother, and the disciples, at this solemnity
and entertainment. In the second place, the
quantity of wine miraculously supplied, at the
lowest computation of the commentators, amount
ed to fifty-four of our gallons ; and this is to be
added to the wine originally intended, and
already drunk out : this says that the company
was large. A marriage feast is generally a
scene of mirth and enjoyment ; and so it seems
to have been on the present occasion ; and we
may suppose, likewise, accompanied with music
and dancing, the usual expressions ofcheerfulness,

171
on such oojjasions ; and, perhaps, none can be
found, at such times, more innocent ; and these,
we find from their history, were practiced among
the Jews. Such entertainments often exceed
the bounds of moderation and temperance ; but
this is not always the case ; and it is not neces
sarily so. And the presence of him, who con<-
descended, on this occasion, to be their guest,
and to set them an example of cheerfulness,
would contribute to preserve order and decorum,
in that large company; and one part of the
design might be* to exemplify how cheerfulness
may be kept up in harmony with innocence.
6. Whilst he condemns the supercilious
sanctity, and hypocrital austerity of those who
make religion to consist in the rigid observance
and practice of unnecessary and unedifying acts
pf self-denial ; be is delivering it, at the same
time, from the gloom of the cloister, and making
it enter into the innocent enjoyments of life. — r
How would the pharisees relish this work, and
what construction could they put upon it ? An
occasion, such as this, furnished them with an
opportunity of saying—-" Behold a man glut
tonous and a mine bibber, a friend of publicans,
and sinners." — Mat. xi. 19. But to every rea
sonable enquirer, this must be regarded as an
act of the greatest condescension and goodness,
and must lead them to admire and adore the
fyev blessed Jesus. He despises all popular

172

clamour, and, the reproaches ef enemies, and
comes forward and says by this act, that God
has scattered around us many blessings, and
invites us to partake of them ; and that we may
he cheerful, and tab© a share of the amusements
ef this life, and yet not sin. An imposter durst
not have risked this, an act so contrary to the
prejudices and prepossessions of the bulk of men.
They expect that a heavenly messenger will
encoorag'e none of these earthly enjoyments.-—
But in the eye of reason,, this is a confirmation
of his most excellent character, and shews us
the dignity and firmness of him, who courted
not the applause ef men, but the honour and
glory of his Father in Heaven. If God bestows
upon men, such good things, he requires of us,
gratitude, the temperate enjoyment of them, and
to consider ourselves as the stewards of the most
high God, and to distribute the bouuties of 4iis
providence among those to whom providence
'has given only a small share. That such things
may be, and most certainly very often are abused,
is no argument against the indulgence. Eating
-and drinking are often converted intp intem
perance; but the sin lies not in theeating and
drinking, but in the excess. Many indulgences
(are innocent in themselves,! but become sinful. in
«their excess, in spending too much. time in them;
and when they occupy the place of important
duties. One would be struck.* with horror to

173
hear, that prayer may become sinful ; and that
this is often the case there can be no doubt.—
Prayer becomes sinful* when employed to cloak
wickedness, and deceive men into an opinion
that those who use it are truly pious and honest.
Prayer becomes sinful, when people indulge in
prayer, when they should be attending to their
children and families, watching over them,
minding their education, clothing them, provid
ing food for them, and in training and forming
their moral character. The pharisees, by the
representation of our Lord, committed sin in
their prayers, making prayer a cover for their
hypocrisy, and substituting prayer for essential
duties. And other religious exercises become
sinful, when they occupy the time and place of
important, private, family, or social duties.—
There are as much sin committed in the excess
of these, as in the excess of music and dancing.
x This view of the character of our Lord, im
poses on his disciples an important duty, to
rectify those false notions of religion, too preva
lent, but which are discouraging to the real
christian, as if an enemy to joy. Gratitude to
God for his favours, and for his daily mercies,
calls upon us to rejoice. Rejoice that we are
always in the presence and under the protection
of our heavenly Father; Rejoice in the hopes
which are set before us; and towards these hopes,
we ought constantly to rise. The services

174
which we pay to the best of beings, should
certainly be different from what We should be
compelled to pay to a powerful, but malignant
spirit, whom we must constantly fear. That
Heaven, also, to which we are encouraged, to
look forward, as the everlasting habitation of
good men. is the habitation of happiness and
joy ; and the hopes which we have, pf making
a part of that blessed company, should animate
ns with a joyful exertion to secure these happy
mansions. Guard* therefore, against any prac
tice, habit, or expression, that may give to tha
world, discouraging representations of that reli
gion which we profess, or of that, master whom
we serve. Lead, on youth to a pleasing prospect
of Christ and his religion, by a steady cheerful
ness, and *by laying upon them no unnecessary
restraint.

CHAP. X.
ON RECREATIONS.
.1. FROM the preceding part of our Lord's his
tory, and, indeed, from his history in general,
we may infer that our Lord was no enemy to
the innocent recreations of society, and that he
does not debar his disciples from such enjoy-

175
ments. Recreations properly chosen, excite
cheerfulness ; and cheerfulness is favourable to
health, and to some, also, of the most amiable
virtues. My reason for taking up the subject of recrea
tions, is, in the first place, to contribute what 1
can, to the removal of that gloom, which some
professors throw over religion; and, in the
second place, to combat these illiberal prejudices,
which suppose that men are guilty of the greatest
sin, who countenance the common amusements
of society, although among that number, are
found many men of the greatest worth, who are
not only firm believerfc in Christianity, but scru
pulously exact in the performance of its duties ;
and thirdly, to point out the unhappy conse
quences of such gloomy principles, thus operating
as a discouragement to real religion.
With respect to music, there is no occasion to
say much ; for this is the least exceptionable of
all amusements. This is a delightful exercise
and entertainment to many ; it enters into the
solemn services of religion, and contributes there
to exalt our devotion.
But dancing is cried down violently. Inde
cent dances cannot be censured too severely ;
and those stage dances have brought the exercise
itself under this disgrace. But these are neither
encouraged n6r practised in our common assem
blies, nor in private parties. In such places, all

176
these things are conducted agreeable to the
strictest rules of decency ; and perhaps there
are few entertainments more purei more. chaste
and correct iri every moral point of view-r?
Some alledge that this exercise excites bad pas
sions; but those must have very; impure hearts;
who can find such incitements in the. common
dances. And nothing* Can be better calculated
to produce innocent cheerfulness, particularly in
an assembly of young people ; and nothing can
be more Wisely contrived to dissipate melancholy*
ill-temper, and dissatisfaction, than to witness
the grace and elegance of this exercise; and
thus you share in the innocent joys of the rising
generation. That mind must be of a very stub
born sulkiness, and of a texture not very favour*
able to virtue, which refuses its assent to the
general harmony of such company. This exer
cise has been countenanced by many wise men,
and even rigid moralists. Music and dancing*
entered occasionally, into the solemn services: of
the Jews. David danced before the ark of God,
with all his might. We find dancing recom<-
mended in the Psalm cxlix. 3. — " Let us praise
his name in the dance." It was practised- by
the Jews on occasions of rejoicing. The pro
phet Jeremiah, xxxi. 13, foretelling the restora*
tion of the Jews, and the approach of happier
"days, says — " Then shall the virgins rejoice in
the dance." Socrates mentions jt often with

177
approbation^ The present morose and gloomy
temper which bangs over religion, should be
counteracted by directing the amusements of
young people to what is different from sulkiness,
to excite cheerfulness, which may be maintained
in perfect consistency with purity and the most
correct morals.
The amusement of the theatre has certainly
subjected itself to much censure, by countenanc
ing immorality. Several old plays are highly
censurable, on account of the looseness pf their
morals; and this poison is often conveyed in
much wit, which causes the venom to peiree
deeper. But to the honour of the present age,
and for the interest of morality, we seldom find
any thing of this nature in modern plays. They
are, in general, chaste and correct in these
points; and the morals which some of them
inculcate, are excellent, and calculated to. do
much more good, and much less harm, than
many of those declamations which are called
sermons, where morality is abused, and the
christian virtues treated with contempt-: —
Amusements regulated by virtuous principles
are rational and instructive. The present
theatrical. representations are, however, in some
cases? highly censurable, not for immorality;
but for a great deal of nonsense, and sometimes
buffoonery, introduced upon the stage.
M

178
I have to observe, also, that the theatre has
been countenanced by men, not only highly
respectable, but even religious. The great
Milton is ranked among . the writers for the
theatre ; and the manners of the age, in which
he lived, were far from favouring light and pro-
phane amusements. The assemblage of elegant
writers, at the beginning of the last century, to
whom this country owes much, for the improve
ment of our language, the refinement of our
manners, and the cultivation of our morals, and
for some of the most beautiful essays on religion,
were pretty generally promoters of this enter
tainment, and some of them, also, were writers.
It is sufficient to mention the name of Addison,
one of the. ornaments of our country. He was
exemplary in his life; and in his death, he
shewed us in what peace a christian could die.
Dr. Young, also, the author of the " Night-
Thoughts," wrote several plays, though, from
his writings, we may pronounce him a man of a
melancholy temper, and of sincere, but gloomy
piety. But though plays, in point of morals, should
be found unobjectionable, yet the attendance^
Upon them should be placed under considerable,
restrictions. 1st. This amusement may be
inconvenient to the circumstances of many
people. 2d. Attendance upon the play-house*

179
may cause nien to neglect their proper business.
3d. Young people are apt to contract loose and
unsettled habits, from such amusements; and
likewise, to form improper connections. Lastly,
such as should be examples, may, by their
attendance, mislead those who may look up to
them, and be accessary to their ruin or misfor
tunes. The apostle's maxim may be applied to
these cases. Things may be lawful, which may
not be expedient. I have only now to add, that
immoral plays should meet with the strongest
expressions of discouragement and detestation.
2. The common games come next to be
noticed, and first, to state the plea that their
advocates urge in their behalf. They insist, in
the first place, that they are not evils in them
selves; and that they are not forbidden by any
law of God. To such games as depend entirely
on skill, this is readily granted. Thus, reli
gious people scruple not to play at draughts, or
at the elegant game of chess : Back-gammon is
also rather a favourite with many of these
people, though it be a game of chance as well
as of skill : but they give the best reason for this,
because people seldom play at back-gammon for
money. And this concession shews, that being
a game of chance, is not a reasonable objection.
But cards they load with every kind of abuse. —
They are called the Devil's books. That they
should be held up to general odium, is not to be

180
Wondered. To games at cards, all ranks resort,
from the highest to the lowest ; and much time
and money are shamefully spent in theSe, and
many sins are here committed. With cards,
gambling of every kind is carried forward ; and,
on these occasions, many are ruined. So be
witching is men's attachment to this specie* of
gambling, that parties have continued at play
for days and nights, wilhout cessation. What
ruin of fortune, of health, of family* and peace
of mind ! Add to these, the scenes of fraud, of
quarrelling, and every kind of dissipation! How
much then do they deserve reprobation! And
the name of a gamester ought to be a name ©f
abhorrence! Upon what principle are we to account for all
these evils ? The common solution is, that they
are games of hazard and of chance ; but this is
not a satisfactory solution. Some of the most
important concerns of life, maybe called games
of chance. The merchant, in his purchases and
his sales, is playing a game of chance. The
husbandman, in the uncertainty of the weather,
acts upon the same principle. All insurances
are deep games of ohance; The common bar
gains, are not only subject to the same law, but
arts of different kinds are employed, and some
of them not very innocent, to secure some advan
tage ; puffing and concealment, deceit and dis
guise, and undervaluing are employed on the

181
one side or the other, to enhance or depreciate
the bargain. Thousands of men, of very sound
religious principles, scruple not at practices of
this kind. In the sight of God, and in the eye
of reason, there is as much sin, and as many bad
passions deliberately at work, as in the common
games ; and much more sin, than when such
things are employed as a relief from labour and
and a recreation.
Cheating and quarrelling are not the necessary
accompaniments of such amusements, they are
the abuse of them. The love of money is the
most satisfactory account of these evils. This
excites the covetous passion, and all the evil
passions connected with it. This accounts for
the attachment to gaming, and for spending so
much time in what should be an amusement,
but is now converted into a serious business. —
Many people play without money; young people
should always play without money ; and better
still, if this should be established as a fixed and
general rule for all. This would be a high
improvement, and would take off the weight of
the objection. And if the interest should be
found not so strong to the play, yet it would be
sufficiently strong to serve the purpose pf amuse
ment, whilst it takes away all temptation to
fraud, and all cause of quarrelling, and the
inducement of devoting too much time to the
recreation. The evil does not lie in the game

182 <
itself, but in the abuse. Some people would
gamble and quarrel about drawing the longest
straw. Take away the gambling concern, and
you convert these plays into a most harmless
pastime. The abuse of a thing does not warrant
the absolute prohibition. Eating and drinking
are perverted into gluttony and drunkenness;
but we are not, on that account, to be debarred
from eating and drinking. Well selected recre-»
ations are of service to relieve the mind exhausted
with labour, or to divert the mind from objects
which too much engage the attention. They
are of use, also, to preserve idle people from the
worse consequences of idleness, from gross- and
beastly indulgences. Different characters require
different degrees of relaxation, Some of indo
lent dispositions, and those of retired habits,
have little or no desire for recreations ; whilst
the active mind seeks for something in retiring
from labour or business, to rest itself upon.—r
Some have the happiness to find a change of
pursuits answer all the purposes of recreation.—
The man of p, sedantary life, finds relief and
health in the labours, qf a garden. But times
and seasons do not always favour this exchange;
and there are only some characters that can
apply it. Recreations will be still necessary for
some; f«id many good men, men of the strictest
morals, and under the government of religious
habits, enjoy, in their hours, of retirement from

183
business, in the bosoms of their own family, pr
with their friends, amusements of this kind ; and
have not the least idea, that in these, they are
committing a sin. Whilst, on the other hand,
many good men, from their religious education,
and from the company with which they chiefly
associate, cannot look upon any thing of the
kind, but as sins, and sins of the most malignant
kind. Neither of these parties will be disposed
to come over to the opinion of the other. A
little liberality would dispose men of moderation
to agree to differ ; and it is to be lamented that
such differences of sentiment should produce
breaches in friendship, or even of christian com
munion. To those, who use them occasionally,
there can be no great sin. But those who cheat
and quarrel, and devote the most of their time
to such pursuits cannot be justified at the bar of
reason, and cannot expect to meet with the
approbation of their own hearts, at a very seiv
ous and important moment hereafter.
3. But it is argued, that there is no necessity,
for games and such amusements, as in mixed
companies, and in private parties, time might
be spent with more benefit in conversation.—
But in mixed companies, it is not easy to invent
conversation that will be agreeable and instruc
tive to all ; and it is not easy to find persons so
gifted, as to support such conversation; and
conversation must often flag and prove insipid,

184
unless there be a little seasoning of satire and of
scandal ; and such conversation becomes more
immoral than common amusements. I, have
known substitutes introduced by those who have
regarded all games of chance as sinful. At the
meeting of young people of both sexes, an
amusement has been recommended and prac
tised, where the loser incurs a forfeit, and that
forfeit is to be redeemed by saluting the winner
of the other sex. This, in point of amusement,
may sometimes be more agreeable; b^., in point
pf morals, no improvement on the games of chance.
In the society of young people, when occupied
in the common amusements, there is more inno
cent mirth and gaiety, fewer evil thoughts, and less
offensive conversation, than often in graye and
mixed companies, or even in companies where
religion is the subject. And 1 can see no good'
reason, why a.religioos man should be a melan
choly man; and why he alone, should be debarred
the innocent enjoyments of life. This is to sup
pose, that God, in the precepts of religion,,
employs a language contradictory to all his other
languages to man. This would be saying, that
the principles of religion tended tp sadden, not
to gladden the heart. This would be publishing
that Heaven, to which all good men aspire, is
the habitation of sorrow and mourning.
' To educate young people in these unsocial
and gloomy principles, is to plan their ruin.—-

185
It is imposing upon them to struggle against
nature, and to shut their ears to the voice of joy
and gladness, which they hear all around them,
from God's works, from all his creatures, from
every beast and bird, from the book of nature,
and from the book of grace. The laying severe
restrictions of this nature, upon young people,
is the most unfortunate part of education that
can be given. Many, from their dispositions
and capacities, from their habits, and the manner
in which brought up, cannot, in hours of leisure,
find any gratification in reading, in the arts and
sciences ; and not being fitted for conversation,
if they be forbidden the common amusements,
will have recourse to secret and grosser indi
gencies. Many young people have been ruined
by thp weakness and bigotry of parents, and by
the severity of this austere treatment. If 1 am
not mistaken, the infidelity of the celebrated
historian, Gibbon, has been ascribed to this
cause ; though this is not mentioned in his life,
written by himself; bnt such notice was not to
be expected there. Overstrained piety seldom
descends far : the son very commonly abandons
the rigid principles of the father ; and if his own
good sense does not direct him to more rational
and pleasiug views of the great Father of all, he
is in danger of plunging into the gulph of infi
delity ; or he takes refuge with wicked com
panions,in intemperanceand the grossest sensual

186
iudulgencies ; and here end the labours and
cares of the parents, and all the principles, the
comforts and religion of the hopeful young* man.
But, however men may differ in their opinions,
in matters of this kind, the following cautions
cannot be improper: 1st. In entering upon
amusements, there is danger of carrying them
to an excess ; and however resolute a young man
may be, in the commencement, to confine them
to amusement, and to keep from sin, yet he may
be led on step by step, from harmless play, to
play next for money, and the next step to deep
gambling; then liberty of retreat becomes nearly
lost, and the utmost effort of resolution is required
to extricate himself from his embarrassment.—
2d. Caution not to be influenced by example,
by the example even of good men. There are
many wise and good men, who indulge at pro
per seasons, in this, to them, an harmless amuse
ment ; but such examples may warrant others,
not possessed of their moderation and self-com
mand, to join in the same amusements, which
may prove to them their ruin. 3d. We are to
remember, that amusements of this kind, may
sometimes introduce young men to the worst of
company, to loose people of every description j
and this is one of the worst of evils. To the
above reflections, I shall subjoin the sentiments
of men of allowed and distinguished worth and
piety, on this subject,

187
• 4. Nelson, the pious divine, 6ays^-" that he
was careful not to drive the young and the gay
from religion, by representing it as an enemy to
any distinction or enjoyment, in which human
nature may innocently delight," And Dr.
Jeremy Taylor, a most learned and pious bishop,
the author of " Holy living and dying," and
many other excellent works, and a most rigid
moralist, in his " Ductor Dubitantium ; or, the
Rule of Conscience," treats, at considerable
length, this subject, the lawfulness of these
games, p. 775, and brings them to this conclu
sion : — " There is nothing," he says, " in them,
but the appendages, which render them suspici
ous, and these are separable from them; and
till they be separated, they are not lawful. —
These evil appendages are, spending too much
time in them, converting into a business, what
should be a recreation, cheating, defrauding,
quarrelling, &c. These evil appendages, if they
cannot be totally separated, may be greatly
seduced. 1st. Let no man's affections be im
moderately addicted to them. 2. Let no man
play for money, but refreshment. 3d. A man
must be dispassionate to play with advantage,
and to play without sin."
The author of the " New whole Duty of Man,"
p. 392, says, " a serious christian may sometimes,
and at some seasons, use the common games for the
Relaxation of his mind, and to oblige and divert

188
his company ; yet every sober man must take
care, that this liberty does not exceed the bounds,
of an innocent recreation ; for instance, that he
does not set his affections too much upon it, or
~play with such concern, as to be put into a
passion at his bad success ; that he sit not too
long at it, nor come to it too frequently ; that
he always prefer his business before his diver
sions ; and lastly, that he play not for money,
but for diversion ; at least, for no more money
than what he can very well lose, without the
least discomposure of mind, and without the
least prejudice to his family or estate. Thus
far, I say, and with those restrictions, to use
play, is innocent enough," And a little after,
he goes on thus — " We should endeavour to keep
up a constant cheerfulness of spirit. They
disgrace religion, who pretend that it is an
enemy to mirth and cheerfulness, or imagine it
to be a severe exacter of thoughtful looks and
solemn faces; or that men are never serious
enough till they are sullen, or shut up from all
company and conversation. Let men say what
they will, those hours which are wasted away
in indulging in idle sullenness or a moaping
melancholy, are no less placed to our account,
than those which fly away unpereeived in un
thinking mirth and gaiety. It has been a great,
artifice of the Devil, to possess the minds of
¦unthinking men with an opinion, that religion is<

189
a sour, morose, ill-natured thing ; an enemy to
whatever is pleasant and cheerful, and that
whoever engages in the practice of it, must,
from that instant, renounce all the pleasures and
enjoyments of this life."
Arch-Bishop Tillotson, in his fifty-third ser
mon, of which the subject is the education of
children, introduces the following remarks.—
" Parents often commit great mistakes* in not
teaching their children the true difference
between good and evil ; as when they teach
them, that any thing is a sin, which really is
not; or that anything is not a sin, which in
truth is so; making that, also, which is only
convenient, to be in the highest degree necessary,
or that, which it may be, is only inconvenient,
or may be an occasion of scandal to some weak
.christian, to be a sin in its own nature damnable.
I have known," adds he, " very well meaning
parents, that with great severity, have restrained
their children from the wearing of their hair,
nay, I can remember when the wearing of it
before their ears, was looked upon as a sin of
ithe first magnitude ; and when ministers gene
rally, whatever their text was, did in every ser
mon, reprove the great sin of wearing long hair,
(sec I. Cor. xi. 14.) and if they saw any one in
their congregation, guilty, they would point hfm
out particularly, and let fly at him with great
aeal."

100

< '** I have likewise," continues this excellent
prelate* " known some parents, that have strongly
forbidden their children the use of some sorts of
recreations and games, under the notion of
heinous sins, upon a mistake, that because there
was in them* a mixture of fortune and Skill, they
were, therefore, Unlawful ; a reason, I think,
which hath no Weight or force in it ; though I
do not deny, that human laws may, for very
prudent reasons, either restrain or forbid the use
of these games* because of the boundless expence,
both of money and time, which is many times
occasioned by them."
T have to bring forward only another testw
mony in Dr. Lardner, to whom the christian
world is under the greatest obligation, for his
excellent and learned work " On the Credibility
of the Gospel History, iSfC." and who, in his life,
was an ornament to his profession. In his ser
mon, entitled " A Caution against conformity to
the world," he gives us the following directions:
" In other things, which are not contrary to
reason, or express revelation, we may do as
others do: we may enjoy the same comforts,
follow the same employments, take the same
diversions as others do ; and may use the lan
guage of the place, the country and town wherein
we live. For I do not intend to cast a snare
before you, or raise groundless and needless
scruples in any man's mind. It isnot my design

191
absolutely to condemn music or dancing, or
those diversions, in which chance or hazard has
a part, as well as skill ; or those entertainments,
in which are represented the humours or man
ners of men, or the revolutions of states or em
pires, or the vicissitudes of particular persons.—
These, I do not look upon as, in themselves
always evils. They become evil, only when
they are perverted or abused, (as I fear they
often are,) or when they are accidentally evil or
hurtful to us, for want of prudent circumspection,
which is necessary every where, and at all times,
and more especially upon some occasions,"
5. These opinions concerning amusements, are
delivered by these most respectable authorities,
with much care and circumspection ; and whilst
they imply that there is nothing sinful in the
recreations themselves, no more than in eatino-
and drinking ; yet they may lead to sin, unless
guarded by proper restrictions. Hence, they
give no encouragement to them ; and they ouo-ht
only to be used when they serve as a relief from
labour; and, in which, a few friends can enjoy
them without offence, without occupying the
mind too much with them, when it should be
employed on duties, without suffering any bad
passions, without strife and covetousness; or,
whilst under the same restrictions, young people
may make use of them, for amusement only, and
to prevent them from grosser indulgences.—

192

Men are apt' to run into extremes ; frightened
by the consequences of such recreation, they
proceed to an absolute prohibition, and take
shelter in services morose and superstitious j
forbiding eVery thing that has the appearance
Of cheerfulness. This is unfriendly to the more
amiable virtues, and inconsistent with our belief
id the goodness of God, of which, we ought
never to lose sight. Under this cover of solem-
nity, and an exterior conformity to religious
profession, you may retain covetousness, envy,
jealousy, and a vindictive spirit; and under a
zeal for religion, you may give vent to intoler
ance and religious calumny ; and do much more
injury to the mind, and to the moral frame,
than a moderate indulgence in the common
amusements', .can possibly effect. For while
they so much sour the temper, banish generosity,
candour, social mirth and cheerfulness; they
plant in their room, hypocrisy, disfigured faces*
and the whining tone of false religion. But,
extremes meet together: when the minds of
young people are bound down by the fetters of
overstrained piety ; when they are harrassed by
the number, the length, and the severity of reli
gious exercises, they must necessarily burst these
fetters, and take refuge in religions coldness and
¦indifference, and then settle in downright infi
delity. The extravagances of the latter times
of Charles the first, and of the whole of the

193
common-wealth, Wearied out and exhausted the
religious principle; and the horrors, of that
period, perpetrated under the cloak of religion,
drove men from religion to infidelity, with all
its accompaniments, profligacy, and every species
of corruption and debauchery. We are gone
back to that period of gloom and fanaticism;
our manners are changed; cheerfulness has
given place to melancholy ; innocent mirth to
groaning; and the harmless amusements of
society, to acts of unreasonable and irrational
devotion. The prevalence of these principles presents
no pleasing prospect to every thinking man ; for
he cannot help recollecting, that these are the
very principles which, at a former period, intro
duced so much misery into his native country*
overturned the constitution, brought the King
to the scaffold, and spread blood and horror for
many years over these lands.
And, in our recollection of what has passed
so lately in Europe, the blood and desolation
with which it has been overspread, we cannot
help noticing the alliance between fanaticism,
or false religion, and infidelity. False religion
clothed Britain with distress and mourning, in
the 17th century ; and the very same effects,
but much more dreadful still, because the theatre
on which they acted,. was much more extensive,
did infidelity and false philosophy prodine in

194
the end of the 18th and beginning of the 19th
century. These principles are much more akin,
than people at first sight imagine. There is no
great difference, in point of comfort, between
false representation of the deity, and denying
his existence, or fcis interference in the Govern
ment of the wo#kl»
But to whatever cause we are to assign the
present complexion of the world, every lover of
his country and of mankind, every man possessed
of rational piety, cannot fail being alarmed with
the representation such principles give of the
Supreme Being, and of human nature, the
gloom they spread on society, and the abuse
Constantly poured upon good works; and he
cannot help wishing to recal those former days,
when there was much less noise and profession,
more innocent mirth and cheerfulness, and much
taore unaffected piety and substantial virtue.
?Whitby, April 4, 1816.

THE END.

R odjerl* Printer, phitfc y.

THE FOLLOWING WORKS,
By the same Author,
ARE ALSO PRINTED FOR LONGMAN AND CO.
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INTIMATIONS AND EVIDENCES OF A
FUTURE STATE.
A New Edilkm, I zmo. ±s. ids.
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•POPULAR EVIDENCES OF NATURAL RELIGION AND CHRIS
TIANITY' has also appeared, and been deservedly admired; we have read
it with much approbation and pleasure. Mr. Watson's style is so good, his.
arguments so clear, and the subjects which he handles, of such universal
importance, that his works will inevitably make their way, even without
the aid of public criticism, "
British Critic, Nov. 1810.

POPULAR EVIDENCES OF NATURAL RELI-
GHSM AND CHRISTIANITY.
A New Edition, i2mo. gs ids.
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persons who are sceptically disposed, we warmly recommend the perform
ance before us ; which displays much ingenuity and sound reasoning, and is '
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Evidences should notsucceed in convincing declared Atheists and Deists, they
cannot fail to be of considerable use in helping the professed but doubting
christian, to look to the God of Nature and of Grace with invigorated con
fidence and pleafure. In fhort, Mr. W. has, in this treatise, fo collected and
displayed; the various evidences in favour of religion, that it is impoffible to
weigh them without feeling the dignity of man and the importance as well
as the tiuth of chriftianity." Monthly Review, Dec. 1807.

L 2 ]
A PLAIN STATEMENT OF SOME OF
THE MOST IMPORTANT PRINCI
PLES OF RELIGION,
As a Preservative against Infidelity, Enthusiasm, and Immorality.
JSemy Svo. 6s.
¦ i ¦ •
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The chapter on internal feelings we consider as a molt important tract in
itfelf, and could well wifh to fee it generally circulated, either detached or
with this admirable book. Mr. Walfon's prefent work deferves to rank
with his ' Intimations and Evidences of a Future State, and we can fcarcely
find any thing higher to say in its favour." British Critic, jfufy, 18 11,
" Mr. Watson's object is to prove, which he effects in the completed
manner, that Chriftianity is a rational fyftem j he explains the great prin
ciples of Natural Religion, tq the conviction of every intelligent mind ; he
cxpofes with effect, the mifapprehenfions of fome modern enthuuafts ; and he
endeavours to defeat that confpiracy againft the moral duties of the gofpel,
which, as he bbferves-, has in all ages exifted, becaufe men have wiihedtq
make religion confift pf fometliing different from a good life- Thefe pro*
felling Christians will not relifh Mr Watfqn's ' Plain Statemen,' becaufe it
is full of argument — of convincing argument— that their views of the gofpel
are toto c.t to erroneous. We ftiongly recommend this little volume as
an excellent addition to the author's ' Popular Evidences,' and we confid er -
i t to be our duty, to report it as one of thofe ufeful publications which ought
to be extenfivcly circulated; Monthly Review, Augvfi, *8u.

EVANGELICAL PRINCIPLES E^EMP:
LIFIED,
Svo. Is, Qd.

C 3 1
AN USEFUL COMPENDIUM OF MANY
IMPORTANT AND CURIOUS BRAN
CHES OP SCIENCE AND GENERAL
KNOWLEDGE;
Digested, principally, in plain and instructive
Tables, to which are added, some rational Re
creations in Numbers, with easy and expeditious
Methods of constructing Magic Squares, J and
Specimens of some in the higher class.
DEMY 8VO. 6s. BBS.
" We believe this title-page to be an honeft one. The book is both
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The Critical Review gives a fimilar character.
See alfo the Monthly Review for Nov. 1813.
* "•' We are forry not to have noticed this volume fooner, which really is
what its title-page profeffes to be, an ufeful compendium of various branches
of knowledge.-— At the end, are fubjoined fome very entertaining problems,
and a defcription of fome magic fquares, and the means of conftructing
them. The tables occasionally introduced, will be found exceedingly ufeful
and convenient to ftudents.— - We have not often met fo much information
and fo great rational amufement, more agreeably or more perlpicuoufly
communicated in fo fmall a fpace. The work requires only to be better
j;nown to enluie its extenfive circulation. British Critic, Dec. 1813.

The fallowing are the contents of this Compendium :
CHAP. I. contains aftronomy, a table of the conftellations, of the planets,
their revolutions and diameters, of 'their fatellites, followed with rejec
tions, a table of eclipfes to 1900, the principles of the equal ion of time
with a table ; the golden numbers, dominical letters, epacts, their ufes,
rules for finding them and tables. The principle of the alteration of the
ftyle, and the hiftory of it, followed with a table for reducing the old
ftyle to the new andvic£ vsksa. Dircctionsjwithatableionad thenew

C 4 ]
moon for any month of any year, tables expreffing the length of the days
atalHeafons, from the latitude of 49 to 60 inclufive, which, at the fame
time, fhew on what days the fun hat the fame declination, and the days,
confequently, have the fame length.
CHAP. II. contains chronology, its principles, a table of remaikable events,
the Roman calendar, with a table and an eafy rule to reduce the Roman
and modern rtykoning without any table, the Jewifh calendar and their
computation of time, the mahometan year and its conefpondence with
the chriflian, the chinefe calendar and table,
CHAP. III. contains geography, iu principles, different meafurements of a
, <degreftof the meridian, a table of Englifh miles in the different degrees of
longitude, different meafures compared with the Englifh, ancient and
modern itinerary meafures, population of the earth, tables of the different
divifions of Europe, Afia, Africa, and America, the large iflands and their
dimenfions, proportional length of rivers, remarkably high mountains,
and Bouguer's curious method of meafuring very high mountains.
CHAP. IV. comprehends facred hiftoiy, its different periods, agenealogical
table of the defcendants of Noah, tables of the judges and kings of Ifrael,
of the prophets, high-priefts and governors.
CHAP. V. is for ancient profane hiftory, and has tables of the different
monarchies, evidences that the earth is of no very great antiquity, remark^
•Me facts in hiftory, law-givers, poets, philofophers, &c. Roman hiftoiy
digefted in tables compared with other nations, down to the fall of the
Roman empire,
CHAP. VI. gives modern hiftory, the origin of empires, the difcovery q(
America, the doubling the* Cape of Good Hope, tables of cotemporary
kings and nations arranged in parallel columns and divided into centuries.
remarks on the royal family of France and their defcendants, hiftory of
England, and a large genealogical table of the kings and queens, from
Egbert, the firft king pf all England. *''"'
CHAP. VII. mifccUaneous, contains the following particulars : menfuration,
of the circle and elipfe, of (uperlicies, of folids, land meafure, coals, of a
fhip, comparifon of tray and avoirdupoife weights, foreign weights and
jheafures reduced to Englifh, long meafure, corn meafure, liquid jheafure,
Englifh and Scot's compared, new fyftem of weights, meafures and money
jflifrance, foreign monies reduced to Englifh, thermometers moft in ufe,
lules and a table for comparing them, table of fpecific-gravities and ufe, a
• table of the different Vickies and forces of the wind, to eftimate diftances
by found and from the altit ude of objects, and a table for finding diftances
ef objects when at fea.

[ 5 ]
CHAP. VIII. contains rational amufementi i in the firft place, four-enter
taining exe rcifcs and recreations in numbers ; jth, a lingular property of a
feries of numbers in geometrical progreffion, beginning with unity and
whofe common ratio is 3, applied to fome ufeful piirpofes, a fyflem of
weights conftru&edon this principle, and curious tablesof intereft, magic
fquares, an eafy rule for filling the fquare of any odd number, introduced
from the Indians of Surate ; fecondly, an eafy and pleafant method of
conflrufting fquares divifible by 4, and laflly, magic fquares of I'rjiiarcs,
and the principle explained of Dr. Franklin's conftruction of his magi?
circle of circles.
This work, tesides the varied information it contains, will fur'
«wA many ^instructive and entertaining exercises far young people*'