; ty ie: be Rta or > { r r . > ~ ‘ < * 4 = i s a 4 oy F sy x ft # a es Fy « - q ¥ + i < m . Pr ee BT A401 ...W38. 1811 gee Watson, Thomas. | . ¢ A plain statement of some oO ~~ the most important PLAIN STATEMENT ape OF SOME OF THE MOST ie | IMPORTANT PRINCIPLES OF RELIGION, AS A PRESERVATIVE AGAINST INFIDELITY, ENTHUSIASM, AND IMMORALITY. See BY 4 THE REV. THOMAS WATSON. a LONDON: PRINTED FOR LONGMAN, HURST, REES8, ORME & BROWN, PATERNOSTER ROW ; BY R. RODGERS, WHITBY, ———— 1811. ca * — u ‘ ~ * ; s . r ' “ ¢ - ~ , . ' _ . ss { / : * ¥ \ ~ ; '- y wise : es x 1 ! , \ 4 * CONTENTS. as Page INTRODUCTION - = - = © = © = = We Chap. Sec. I 1 ON the existence of God + eI | Q The PowerofGod - - + - - 4 8 God's Wisdom - - = =~ - - 7 4 Godis Eternal = 20+ «= = 15 5 His Omnipresence - - = - - 16 6 One God - - “2+ + =s= - 18 q Godisa Spirtt - 0+ <= + 2 Ql 8. God’s Goodness - - - - - - 28 9 The Justiceof God += - - - = i II. On Providence - - # 1 Principles On which Pr rain bid. ts founded - - 2 Objections to Providence considered 48 8 Providence as it respects inani- \ 50 : mate nature - - - s i 4 Preservation of the world of hi - - 53 5 God's care of man - - ay 6 An instance of the sive “4 ot Providence - - 7 Hlustrations of mhonacna - - 63 III. 1 Jmportance of forming worthy Be, conceptions of God - - - 2 Andofarevardtothedivinepresence 73 8 ‘The worship of God and prayer - 47 i q 2 | x * i RS @ Yi _.. Chap. See. TY. me 6 bb VI. VIL aa to toe S wey lt * iv On feu: region" yee = > Ol On the Mosaic dispensation - - ibid. On the Christian Dispensation - 98 Reflections on.a future state - - 917 Repentance peculiar to Revelation 99 False notions of “Repentance - - 102 ‘On Religious ditties’ - - - - 109 Christiani/y.a sysiem of practice - thid. Lhe Love of God the first duty - 110 The next toloveman - - - + 114 Christ taught the purest morals - 117 Religion not to be separated from \ ioe morality - - *« - = - Lhe Apostles lay great stress onmorals1 30 Christian morality reaches ea 134 thoughts - - - 2. = - Some important general precepts 138 Avoid ostentation - + - - + 141 Mercy preferred to sacrifice applied 142 On internal feelings - ~~ - - 145 Internal feclings wliat - - - ibid, Religious Enthusiasm - - - 146 . Internal feelings not to be trusted 148 Bi fle cHons:, (the divine virtues are held up as the worst of heretics. But this was the very treatment that the Saviour of the world met with from the Pharifees and hypocrites of that age, whilst he was opening the eyes of mankind to the superftition and false prin- ciples then in fashion. > We do not now worship Saints, nor give eredit to indulgences, but it 1s not clear that we have made much advancement in the ims portant parts of practical religion, We may talk much about religion ; we may attend a number of prayers and other external ser- vices ; we may affect to believe in a num- ber of speculative opinions, which we can- mot underftand; and pretend to internal feelings which we never experienced ; and we may renounce the innocent amufements of life: we, may do all these ; and yet be destitute of honesty, integrity and charity ; we may doall these, and yet be intemperate, proud, ambitious, covetous, worldly-mind- ed, inattentive to our family, to our chil- dren, and all the other relative and private duties of life. Placing religionin such things as a man may comply with without any im- provement in his morals, may have the ef fect of relieving his mind, in some degree, - vill from the pressure ofan accusing conscience; and to keep him easy under his crimes, but can tend nothing to his real improvement, and cannot be reconciled with the gospel of Christ. And with respect to inward feel- ings ; all these are the operations of dark- ness : they may, in some cases be directed to improvement; but in a much greater number of cases, they may be no more but pretensions, affectation and imposition. Principles and profefsions of this nature do much more harm to real religion, than — the most determined infidelity : for religion is disgraced by the absurdity of the princi- ples and practices of the enthusiast, and exposed to shame By the inconsistencies and irregularities of the imposter and hypo- crite, who follow in the train. — : For the freedom with which I have been compelled to speak of such corruptions and impositions, I must expect the abuse of those, who are more attached to their systems and party, than to the interests of virtue and of truth. But I trust I shall be able to bear, with a proper temper, all their pious calumnies, conscious as I am of my sin- cerity, and relying upon the justice of the> cause I am labouring to support. Bignte ee, PLAIN STATEMENT, &c. x = BA Yar CHAP. I. ON THE EXISTENCE AND PERFECTIONS OF THE SUPREME BEING. manne ON THE EXISTENCE OF GOD. — 1. Our Belief in the existence of God is the first’ principle of all religion, the source of every rational hope and comfort, and the foundation of every duty. And, as it isa principle of the highest im- portance, so it is established by a variety of power- ful evidences. Some have even gone so far, as to assert, that the ExistENce of Gopis the only truth. - of which we are ein Without examining the grounds of this strong assertion, I would observe, that the evidence for this interesting principle rests upon testimony, upon, the deductions of reason ; and it addresses our different senses and every affection of the heart. | i i B ’ ‘ ¢ ad 2 \ AS Mankind, in all ages and nations, with very few exceptions, have testified their belief of a God, in one shape or other; though this principle has been almost every where corrupted or disguised, by fable and the wild inventions of men. But the argument, that must ever have the most pow- erful effect in establishing the belief of a Supreme Bene, independent of Revelation, is the evidence which arises from His works. An ignorant Arabian is said to have answered to the question, how he came to know there isa God? By the very way by which I know, whether a man ora beast had pass- ed this way, by observing the prints of the feet up- onthe sand. So we meet every where with the im- pressions of power, wisdom and goodness, on all the works, which we behold. Thus: from the contemplation of God’s works, we rise to the knowledge of Himself. We are inclosed in the magnificence of creation, and sur- rounded with an immensity of works, which all bear the marks of Almighty power and infinite wisdom. We naturally infer, that there must be some Being by whom all these were made, some _ Being who created the heavens, the sun, the moon “and stars ; the earth and all its inhabitants ; the sea and all creatures which live and move therein. ° These could not rise into existence without a cause. To evade the force of this argument, some have contended, that this We cice and all the works contained in it have existed from eternity. This * ad Ri! 3 m « is only an eyasion, but so far from being a solution, it increases the difficulty which they wish to escape. For if we were to grant, that this Universe is eter- ‘nal, yet how are we to account for its support ; and that not for years or thousands of years, but from everlasting, and that without any visible waste or decay How has the whole been prevented from falling into confusion ? By refusing to acknowledge the creation of all things, they increase the difficulty of accounting for their preservation ; a work every way as wonderful and unaccountable as creation itself. Upon the principles of Revelation, we say that the world was created in time, some thousands of years ago; and that it has been preserved by the same power, which brought it into existence at first. But the Atheist says, that this world is from eternity ; that it had no beginning ; that it has subsisted from eternity without any power to up- hold, to regulate and to direct its many and com- plicated revolutions, Can any thing be more ab- surd, irrational or unphilosophical ? Here is a most astonishing effect, but no cause. And this work then, is not only self existent, but preserves itself, governs itself, directs itself; and the preservation, . the government, and the direction are in every re- _ spect the most perfect. Can any rational creature | seriously believe such absurdities ? ‘Thus, by refus- | ing to acknowledge a Creator, and a great first. | cause, the Atheist involves himself in insuperable BR 2 oe difficulties. It must require a power, therefore, equal to the creating power to uphold the Universe, and all_its different parts. Wherever, theretores we direct our eyes, or stretch our thoughts, we find ‘evidences to convince us that there is a God. But the evidences for His existence will increase and strengthen,when we consider the evidences for His different perfections. And first of THE POWER OF GOD. 2, This is the most conspicuous of all God's per- fections ; and which nothing but stupidity or ob- stinacy will dispute. What must that power be which made the heavens and all their host, and not only these, but innumerable other bodies, most probably immense worlds! We see sufficient, by | the naked eye, to convince us of the greatness and extent of these works, but when we call in the aid of science, and consider their magnitude, their number, their regularity and their order, they . overpower and astonish, us. Astronomers tell us, and upon the best grounds, that the sun is a body more than a million times as large as this earth ; that the planet jupiter is more than a thousand ‘times as large as our globe ; that saturn is many hundred times as large ; and what a small part of _ God’s works are these! they are only like a few: specks in the visible firmament. By the assistance of glasses we increase greatly the number of the £ 5 heavenly bodies. In fact there seems to be no lime * its to our conceptions of created existence ; for, in proportion, as science increases the means of dis- covery, it increases, at the same time, the num ber and the magnitude of God’s works. We cannot tell where empty space begins. Can any thing give to us a more magnificent display — of the power of the great Creator, than such. _ contemplations ? | And God’s power Is equally seen in a and preserving all these works ; ; so that every body occupies the part assigned to it, or rolls in that cir- cle prescribed by the Dieuebin director. None of these bodies visible to the naked eye, of which pretty exact registers have been kept for many hundred years, have undergone any changes. The sun and moon have preserved the same courses for innumerable ages. Of the stars, some few of them have amused and puzzled the Astronomers. Some stars have disappeared for sometime, and after- wards have again made their appearance. Otherstars have undergonesome unaccountable change in their dusire, | increasing and decreasing in their Isght, so much so, as to put on — by these chang- es, of stars of different magnitudes. Such appearances may perplex Astronomers, but cannot affect our confidence in the steady ¢ government and power of God. If any stars should totally disappear, this so far from affecting our belief in His government, may, On the contrary, confirm us more and more ia B3 a 6 “Fis interposition, and in one of the ereat truths of our holy religion. Such stars, whether suns or planets, which have disappeared, may have an- swered the purpose for which they were created ; and are therefore either annihilated or removed to some more distant place in the universe of God. And the time will come foretold in the scriptures, when this planet of ours and perhaps also the whole of our solar system, may be removed or changed ; and when God shall create a new heaven anda new — earth, where shall dwell everlasting righteousness. This attribute of power is so obvious that I shall not stop for the further illustration ofit ,only tosubjoin the conceptions, which Revelation gives us of the power of the Creator. The creation ofall things is ascribed to the power of God: and this doctrine stands with great pro- priety at the head of Revelation: Jn the beginning God created the heaven and the earth. And the sacred historian proceeds immediately to give a particular detail of this work. In another place, It is said, Thou hast made heaven, the heaven of heavens with all their host; the earth and all things that are therein, the oy. and all that ts therein. In short every thingis ascribed to His creative power, and man and beast, and every living creature. But we have beautiful images of God’s power in scrip- ‘ture, by representing the ease, with which He ac- _ complished all these great works. 4nd God said, let ree light and there was light: let there be \ i a firmament s let there be lights in the Jirmament; &c. In the book of Psalms, in which we meet with many striking images of the power of the Creator, we have the following as descriptive of that facility with which He accomplished the great work of creation By the word of the Lord were the heavens made and all the host of them by the breath of his mouth. Lor he spake oh it was done ;-he com: ¢ manded and it stood fast. And i in a beautiful ad- dress to the works of God, by the Psalmist, we have the following sublime passage. Prazse ye him, ye heaven of heavens ; and ye waters, that be above the heavens. Let them praise the name ef the Lord ; for he commanded and they were created. The superionity of the scriptures to all the writings of men, in the sentiments which they eive of the Supreme Berne, stands uncontrovert- ed. Leaving this perfection, we come next to the consideration of GOD’S WISDOM. 3, Wisdom in the works of men is seen in the fitness of the means for accomplishing the end in-, tended ; and inthe same manner do wejudge of the wisdom of God. In all the works, which fall more immediately under our view, and which we are in some measure capable of comprehending, Wwe see God’ s wisdom in the perfection of His plans, — and sometimes, in the simplicity of ths means B4 ae sali “ 1 * » as g We are capable of discerning an evident end and design in a great number of God’s works. In buildings erected for the habitations of men, we see the wisdom of the design, in the perfection of | ‘the different accommodations. The design, in the construction of a clock, is to measure and tell the time ; and when this end is correctly answered by movements the most simple, we acknowledge the wisdom and skill of the artist. One of the great | designs in the revolution of the heavens, is to bring round the different seasons, with all their distin- guishing benefits, the summer and the winter, the spring and autumn, the seed-time and harvest, the long days and short days, the heat and cold, and the regular succession of day and of night. And all these are brought about by means the most sim- ple imaginable. A little knowledge of Astrono- my will explain this most beautiful and pleasing contrivance. | The wisdom of God is seen in other things, which fall more within the knowledge and dis- cernment. of the bulk of men. The figure of the earth, with all its inequalities and irregularities, is a wonderful display of the divine widom. ~ It has been supposed by some, that this figure would have been more perfect, if the whole sur- face had been smooth, without the irregularities of mountains_or the intersection of valleys. But ona ‘closer examination, nothing would have been more* & tedious, than the dull uniformity of level surface,. , + 2 & 9 without the diversity of hills and dales, of rocks and valleys. Even the wild heath and barren sand set off the beauty and usefulness of the fertile pasture, and the rich harvest. But these inequalities besides ministering to our pleasure, are found to be of the utmost service in the ceconomy of nature. The high Ils collect and condense the vapours, floating in ae higher regions of the atmosphere, and from these heights they descend filtered and purified through the bowels of the mountains, to arise in springs and to feed the rivers ; and these rivers carry back in their channels these waters again to the ocean their great bed and receptacle. From the ocean they again ascend in vapours for refresh ing the parched atte and to give drink to every beast of the field. The useful purposes which mountains serve, may be inferred from finding the largest rivers always rising from the highest mountains. The Cordilleras form that immense chain of mountains stretching from the straits of Panama, in N. lat 9° nearly from north to south, through the greatest part of South America, and give birth to the largest rivers of the earth. The river of the Amazons issues from the Andes, part of that great chain, nearly under the equator, crossing almost the whole of S. America, and carries its immense volume of waters into the Atlantic ocean. From the same chain of mountains » the Oronoko, the La Plata, &c. have their origin, and empty themselves with yast mouths into the ~ 10 Same ocean. The Rhine, the Danube, and the Rhone, the largest rivers of Europe rise from the mountains of Switzerland, the highest in this quarter of the globe. And the Po, a large river which runs across the widest part of Italy, and empties itself into the Adriatic Sea, has its source in the lofty mountains of Piedmont. The Nile, which has for so many ages attracted the wonder of the curious, and conned the researches of the Natu- -ralist, springs from sources, which appear to be fed from the mountains of the Moon in Ethiopia. _ Thus these lofty mountains, which the ignorant have considered as blemishes on the face of the earth, are found to be of unspeakable-advantage to man and to beast; and stand as perpetual monuments of the power, the wisdom and good- ness of the Creator. It is a known Jaw in Natural Philosophy, that water will, after passing through the bowels of the earth, rise in springs to a level, even at the greatest distance, with the fountain from which it originally rose. When, therefore, these fountains are situ¢ ated on some of the highest mountains, they an- swer a wise and most benevolent purpose, in send- ing streams to flow, and causing springs to rise in the most distant lands; and thus they carry the blessings of providence through ways and channels which the ignorance of men has condemned as unfriendly to every thing that has life. The same good and wise purpose is answered by ano # it ther appointment, at first sight, of a most discou- taging and unfriendly aspect. It is well known, that these lofty mountains, even under the equator, - at a certain height, are covered through the whole year with deep snow. Here also we find a per- petual Reservoir, from the melting of the snow, for supplying the rivers and fountains in that part of the world. | But, the wisdom of God is seen in the structure of the bodies of the different creatures, from man down to the meanest insects, and in the different faculties bestowed upon them, suitable to their situation and the part they have to sustain in nature. Our hands, for instance, are wonderfully adapted for our use and convenience. One only would have made us helpless, ina great degree ; and more than two would have been cumbersome. Our eyes are placed in the properest situation for our sight, and our ears for our hearing; and our differ- ent senses are bestowed upon us for the wisest of purposes, and minister both to our pleasure and convenience. ‘To all His creatures He has given. power to seek after such food as ‘is proper for them, and to avoid every thing that is hurtful. He causes grass to grow for the cattle, and corn and wine for the use and service of man. Some plants are destined for the larger cattle and such as are most useful and serviceable to man: others are destined for the insects, and these insects, in their turn, serve for food to birds or other insects 5 be “wand all are serviceable one way or other in the ceconomy of nature. Perhaps there is nothing formed in vain; and the more we get acquainted with God’s works, the more are we convinced of this principle. , There are some plants, which the horse eats, and which other creatures refuse. "The oxen and the cows seek after herbs which are agreeable to them, and prove nutricious: and the sheep, the swine and the goats are directed by the same un- erring instinct in pursuit of their food. Many of the plants, which when taken in any~ quantity, become poisonous to man ; yet some anl- mals eat them with safety. Sheep eat the leaves of the common hemlock, and thrushes feed upon its seed, which proves a deadly poison to man. Sheep eat likewise the young Henbane, a plant forbidding both on account of its gloomy aspect — and its disagreeable smell ; and several insects are known also to eat it as food. The long-leaved water hemlock is one of the rankest of our vegetable poisons to man, and a certain and fatal poison to cows; and yet goats devour it greedily and with impunity ; and horses and sheep-eat it with safety. We see the wisdom of the pipe ca Beingiin. furnishing the different animals with organs a ate ed to their proper elements. The fishes have organs ‘ which enable them to live and to enjoy themselves ‘in the watery element. The mole lives and works 13 its way ina wonderful manner underground, and. ~ tn this retreat evades the researches of men, and every otherenemy. The land animals have ergans formed for living and breathing in the open air. The different kinds of wild fowl] have wings, which carry them up into the higher regions above the habitations of men. | In the warmer climates, the coverings of the terrestrial animals are long hair; and in the farthest extremities of the temperate zones, or within the polar circles, the animals have for their clothing coats of warm fur. | There is no end in specifying the wisdom of the Creator ; it shines conspicuous. in all His works ; and the more we search into these works, the more manifestations of wisdom do we find. : As an instance of the perfection of His plans, which is the strongest evidence of wisdom in the Supreme Workman, we may take notice of the duration of His works, and the unalterable frame of nature. The revolutions of the heavens have con- ‘tinued uniform and steadfast from the ‘first creation ‘to the present day, and have never deviated a moment from their stated periods. The length of -the year is the same now, as it was in the first year of the world. It is upon this principle that Astrono- mers calculate all the different appearances of the heavenly bodies, both such as are long since past . and such as are yet at a great distance. ‘They can tell to the ereatest exactness all the new moons and 14 the full moons, at any time, since the world was created, and can determine the same to any period ever so remote in futurity. With the same preci- sion can they tell all the different solar or lunar eclipses, which have ever happened or can happen in the revolution of ages. How perfect then is that wisdom ! how exact in all His appointments! what wonderful foresight ! to guard against all ac- cidents, so that nothing has interfered to disturb - these revolutions in the long succeemon of ages. Can we call this wisdom any thing less than unerr- ing and infinite? And could our knowledge, our sight or our faculties carry us to the contemplation of His other works; we would see all equally won- derfu) and surpassing our highest conceptions. Such,is God. I might state in comparison the imperfection of all human arts and wisdom; but I dare not bring forward the wisdom of man, in comparison with the wisdom of His maker. | But it may be proper to introduce the language of scripture also on this subject, as it appears the most correct and suitable to our conceptions of the Most High. The Prophet saith. This also com- eth from the Lord of Hosts, who is wonderful in Counsel and excellent in working. And Soloman, in the book of the Proverbs, says, The Lord by wiscom hath founded the earth ; by understanding hath he established the heavens. His uniensianate is infinite. He is the only wise God. Flaving brought forward these evidences in iy se testimony of his power and wisdom ; it is proper to add, that this power and wisdom have existed from _ eternity. For — 60D, Is ETERNA Le 4, We have a very correct idea of power, and of wisdom, and even ofa power which is Almighty ; which can effect every thing that is possible ; and ofa wisdo: a, that is unerring, to which we can set no limits ; of a wisdom that is infinite, confined neither to time nor place; but the thoughts of ETERNITY overpower the reflecting mind. And yet, if we believe in God, ErERNiTyY is that per- fection, of which we cannot entertain a doubt; it | forces itself upon our minds ; we cannot fathom it ; and yet we cannot divest ourselves of the alBHC. We arrive at the knowledge of erernity by the following train of thought. We go back to the first’ creation of all things; and we find there . a Creator possessed of all power and wisdom, Without daring to enquire how and where he exist- ed; we are forced to admit and believe in his exist- ence; for we can conceive no cause that could produce Him. Heis self-existent and must be eter- hal. For let us go backward still millions and _ millions of years; we can never suppose any time, when he began to exist; the same power and wis- } dom, which we see now, must have been always. fe was set up from everlasting, from the bes % ‘ ; or “Wa 16 i = ginning, or ever the earth was ; when there were no depths and no fountains abounding with water ; before the mountains were settled ; before the hills were brought forth. Scripture in many places “a- scribes this perfection to the Supreme Being, in language the most sublime. He is the eternal God, gwho liveth for ever and ever. His goings forth have been from of old, from rerlasting ; and his years are throughout all bas abipeh He is the living God and an everlasting King. Thou O Lord remainest forever; thy 5 genera= tion to gencration. He. nly hath immortality. The Lord shall endure for ever. In this perfection no creature can resemble God. But this perfection, whilst it overpowers our mind, it increases our con- fidence and.trust. And with respect to the difficulty. of forming a proper conception of eternity, we may make the same observation on the following attribute of God, HIS OMNIPRESENCE. 5. By this we mean, that He is present, at all times, in every part of this Universe ; and present in such amanner, that He is perfectly acquainted with every thing that is passing, that nothing can escape His notice. We find nothing in men similar to this, by — -which. we can illustrate this perfection. We find it extremely difficult and, indeed, almost impossible: to pay any degree of attention to any two things, 7 at the same time ; but we are not to measure the perfections of the Supreme Being by our imperfect standards. We come to the’ knowledge of this — perfection by considering how all things are mana- ged in the most perfect manner, in every part of His vast dominions. The revolution of the heavens, the course and changes of the seasons, the provision for all His creatures go steadily forward, nothing stops ; all is constant and regular. ‘This part will be more illustrated, when we come to consider the providence of God, which arises from the principle of His being every where present. Some have com- pared the presence of God, in every part of the Universe to the human soul, which guides and di- rects every part of the body. But his presence is much more perfect and powerful: nothing can escape his notice ; and nothing can fall out contrary to His permission. God has been called from this, the soul of the world: this was a favourite opinion with some of the ancient philosophers. But we ‘ought to be particularly guarded in introducing or countenancing any new ‘terms in a subject of such high interest and importance ; for very wrong con- ceptions sometimes arise from terms, and without attending to the original design. The Omniscience of God, or His nore know- ledge of all things, at all times, arises from His om- nipresence ; and may. be regarded as a branch. If God be present every where, He must know perfectly every thing that happens ; and by this He G 1s becomes a perfect governorand judge. But scrip- ture, in this asin His other perfections, gives to us the most beautiful description of the presence and perfect knowledge of our Maker. Thus, God filleth all and all; and the heaven of heavens cannot contain him. Whither shall I go from thy Spirit, O Lord; or whither shall I flee from thy presence ; If I ascend up into heaven Thou art there ; uf I make my bed in hell, behold Thou art there ; if I take the wings of the morning and dwell in the uttermost parts of the sea ; even there shall thy hand lead me; and thy right hand shall hold me. This is the most perfect image which we can form of the omnipresence of God. And this Being . possessed of all power and wisdom, who is from everlasting to everlasting, and fills heaven and earth with His presence, is in possession of all these per- fections undivided ; for there is but ONE GOD. “6. We come at the knowledge of the Unity of the Supreme Being in different ways. If there were two or more, all-perfect Beings, possessed of equal power, and wisdom, and from everlasting to ever- lasting, their governments would interfere and clash with one another and produce distraction in the Universe. We cannot even conceive two independent beings to exist, and each all-per- fect; for such beings must check and controul the a 9 power of one another, and limit in many cases their will. | Besides, such a supposition is inconsistent with the appearances of nature ; for we see one uniform plan proceeding through every part of the works, which we behold, collecting and uniting all the various parts of the Universe into one harmonious whole. On this earth, we see the Jand and the water subservient to one another ; the earth, the air and the sea intimately connecter the hills and the dales productive of mutual benefit and advan- tage. Wesee an union among the different ani- mals, so far, that one part helps to support and nourish another part; and the whole of the animal creation is subjected to man the Lord of the lower world. Again, when we carry our researches be- yond the limits of this globe, we see the same union pervading a much more extensive sphere. The solar system includes all these different hea- venly bodies, which we call planets; of which this our earth forms one. These bodies are all so united and bound together by some great law as to con- firm us, that they are under the management of the Same power and wisdom. _ And this union extends most probably to the _ other bodies, that occupy the heavens. Our system, we have every reason to believe, is intimately con- nected with other systems ; and the whole com- bined under the management of Him, who is su- preme in nature, and God over all: © 2 , 20 But, without having recourse to the aid of science or the light of astronomy, we have every day be- fore our eyes a strong evidence of the Unity of the Supreme Being from one of the most beautiful and illustrious objects of nature. The sun enlightens with his enlivening beams, and warms with his genial heat, not only this earth, but diffuses his blessings and benefits to an immense extent; there is nothing that imitates, there is nothing that rivals him in all this sublunary world ; a striking image of the supreme power and undisturbed dominion of Him who is the Creator of the sun, and all the heavenly host, and who alone is the universal and sovereign Lord. ~The heathens had a variety of Gods; and to each they assigned their separate powers and de- partments. They had a God of the heaven, a God of the seas, a God of the winds, and a God who presided over the regions of the dead. This was certainly their popular religion ; but they seem to have considered one as Supreme; to whom they gave the title of the crratrst and the gest; and regarded the rest of their deities as in subordina- tionto him. And some of their wise men appear to have considered the different names they gave to their Gods, as worshipping the different perfec- tions of their Supreme, by these different names. Socrates is supposed to have been put to death for teaching that there was but one God. But, however this may be, our holy religion 2). teaches us, that there is but one only, the living and the true God ; and all God’s works cinta this doctrine of Revelation: which is the most - reconcileable to the dictates of our reason and un- derstanding. — ; Moses the lawgiver of the Jews, when summon- ing the people of Israel to attend to the laws, which he was delivering, under the authority of God Himself, begins in great propriety with the following proclamation. fear O Israel, the Lord ur God-is one Lord. He is declared to be the only living and true God: He is God in heaven above, and in the earth beneath ; there is none else, There is but one God the father ; of whom are all things, and we in him. | And from this we are called next to consider the spirituality of the divine nature ; for GOD I8 A SPIRIT. 7. It is proper to take some notice of this pers fection to obviate some objections, that may arise in the mind of man from finding that the Supreme Being is not the object of any of our senses. We cannot see Him; we cannot hear distinctly His ~ voice ; we cannot feel Him ; and though He be ever present, with us, yet we comprehend Him not. I shail not undertake to give any formal defini- tion of a spirit, because, we can know nothing of their intimate nature, of the manner of their acting, ¢ 3 - : 22. ‘or what it is that constitutes their essence. All that we can say is what our Saviour says to His, disciples, that a spirit hath not, flesh and bones, as ye seeme have. Spirits may possess many powers and properties, of which we cannot now form any conception. ‘here are a number of things in na- ture, which we cannot distinctly perceive by any of our senses, but for which we have the most positive evidence. We cannot see the air, with which-we are constantly surrounded, and in which we live, move, and have our beings. And even, when it arrives to the most dreadful tempest, rooting up, trees, overturning houses and the. most solid build- ings, by which we are every day acted upon ina lesser or greater degree by its current, yet we can neither see nor touch this most powerful fluid. Men can even collect the air, they can displace it; they can reduce its quantity ; they can weigh it; but still they are insensible to its presence, but from its effects» The odours also which issue from flowers and different substances, aflect our smell ; but the odour itself we cannot see, nor hear, nor touch. The dog can trace: its game by . some fine effluvia, which the game leaves on the ground, or which issues from its body ; but this also i is so delicate and fine, that it escapes our sight . or our touch, or even the smell of man. The light . also, by the assistance of which we see every Visi- ble body, and by the help of which we conduct our daily business, escapes the notice of all our ao senses, so that we cannot tell what it 1S. 4E might ~ extend these observations to the electric fluid, from. which the thunder proceeds, to the magnetic fluid, ~ these wonderful agents of nature, and in some in- stances, of the highest service to mankind. Now if we meet with in nature, and in this lower world, such wonderful objects which escape our senses ; may there not be beings numerous and powerful, every where in this Universe, and pos- sessed of energies and faculties far transcending every thing, which falls within our knowledge. Why then should we hesitate to admit the exist- ence of the Great Father of spirits; and though He be constantly present with us, yet we see Him not. By His spiritual nature, He may be possessed of such properties, as to account for His perfect knowledge, - His perpetual presence in every part of His exten- sive dominions ; by which He sees all; knows all, and fills all in all. This doctrine is supported also by express decla- rations from the word of God. God is a spirit. He is invisible ; whom no man hath seen or can see; neither hath any man heard his voice or seen his 7 shane. From the examination of these perfections, we pass to the consideration of God’s moral perfec- tions. I begin with GOD'S GOODNESS, 8. With regard to the perfections, which we 2 ss a4 - have been explaining and proving, the Supreme Being possesses them in the most perfect manner, and without any limitation. No rational creature who coolly meditates upon His. power, but must ascribe it to Him without restriction, extending to every possibility ; and the whole frame and plan of nature proclaim to us His infinite wisdom. His perpetual presence, His-perfect knowledge of every thing, the unity and spirituality of the divine nature, must be acknowledged also in the most perfect and extensive degree. But it is more difficult to ascer- tain and explain the goodness of God ; for this re- quires a much more complicated discussion. ‘This perfection must always be explained in consistence . with his Justice. As the Supreme moral governor, the dispensation of His Justice may interfere with ‘the full display of His goodness ; so that we can ne- ver expect to see this perfection in a clear and perfect manner, during our progress through this imperfect state. | We infer the general goodness of God from the ample provision ie makes for all His offspring ; so that nothing is overlooked or neglected in that general care. But then the goodness of God can » only be comparative here ; it must be a goodness consistent with the present imperfect state. Here there are miseries to which every animal 1s liable ; and which they often suffer, such as diseases, injuries, pains, deprivations of food, and many other similar evils, We see miseries arising to them from the 29 very constitution of their nature; and which they cannot possibly escape. Among the lower animals, one species often preys upon another, hunt.ng them down, and pur- suing them, with the greatest activity ; so that their lives are in continual danger; and their whole ex- istence is spent in continual alarms and fears. This state of warfare extends to beasts of the field, to the fowls of the air, and in the watery world, the deso- lation, it is believed, is still more extensive. The savages of the forest live entirely on blood ; so also | do many of the feathered tribe, such as the hawks of different kinds ; they riot in slaughter and refuse every other kind of food. Among the lowest part of the creation, we see the same principle, extend- ing alsotoa great degree. The spider with the greatest art and ingenuity, weaves its web, and lays its snare for entrapping the flies and such in- sects.as come within its devouring fangs. How then are we to reconcile such factsto the goodness of God? In the first place, we are to reason upon the world as we find it in reality to be, a state of imper- fection. We are not to expect complete happi- ness to any creature, under such circumstances ; and taking-this principle along with us, we will find, that many of those dispensations which we call. miseries, may be wisely appointed to prevent much greater sufferings. All the creatures, which appear on this earth, are 26. destined to be mortal ; and adopting this as a fixed Jaw, we will be able to give a more satisfactory ac~ count for the sufferings to which the brute creation is doomed. Were there to be no death, then either the number of creatures. must be greatly limited, or soon there must be a general failure of food, and ~ even a want of room for them to stand. Were the creatures to increase and multiply in the same pro- portion that they do now, the earth would be very soon over-stocked not only with regard to food ; but there would not even be found space for the whole of animal beings to stand upon its surface. But death makes room for a new succession of creatures, and consequently for the communication of God’s goodness to an endless number of beings, in their passage through this life. Were there no death, there must be a total change in the nature, the pursuits and enjoyments of man: and our views would be very much limited indeed. Now, upon the supposition, that death makes a necessary part in the plan of providence, it would be difficult to say, how this could be effected in a manner, that would give the least possible uneasi- ness or pain. There are violent deaths, death by disease, by famine, or by the gradual reduction of the system of life. Were death to be universally appointed for the animals, by disease ; if such di- seases were tedious and lingering, famine must fol. low ; as unable to help or provide for themselves, there would be none to supply their wants, under » 20 the tedious process of disease. And were they not destined as food for other animals, the earth would be soon over-stocked with life; if there were no other supply for the creatures but from the produc- tions of the earth. This would bring on the great- est ofall miseries, famine, and all the evils which follow in its train. Itis that law of providence, appointing the creatures to feed upon one another, that gives an opportunity for the wonderful display of animal life, in all its endless variety and forms. Again, violent deaths to the brute creation are the easiest methods, and perhaps the least painful and distressing, of removing them from life. ‘The stroke is generally sudden, and the pain, if any, is extremely short. And death to them is not render- ed dreadful by painful apprehensions, preceding the fatal stroke, or by anxieties or perplexing enquir- ies, what shall be their state and condition, after this mortal period. ~ Under this view, death can- not be regarded as an evil. If men increase the sufferings of the lower animals, by wanton acts of cruelty, providence, in this case, is not to blame : man alone becomes accountable. | Besides we are not certain, that the brute crea- tion have the same feelings and pains which we suppose : we have no evidence of this; and ap- pearances are rather against it. There are only a very few, which we find uttering complaints | ynder diseases, or even when they are suffering by . 28 a violent death. Providence, i in its creat care of the lower animals, may have endowed, with an insensibility to pain, many of the inferior creatures, and most probably, in a great degree, such of them as are destined to be food for others ; and exposed by this condition of their existence to sudden deaths. Wounds, or maims, which excite the most excrutiating pain to man, and disable him totally for every enjoyment, appear to have but little effect upon some of the inferior creatures. If you wantonly tear off the leg of the fly, it gives no symp- toms of feeling much pain, It goes, and comes, and moves about, as if it had felt no material i injury, at least, no great degree of pain. Providence, in some cases, appoints some ex- traordinary remedies for the losses or sufferings of _ the inferior creatures. If lobsters or crabs, lose their claws, either by accident, or in warfare ; they are very soon renewed, for they will grow again in afew weeks. - bn | Hence then, the short lives, the sufferings, and the violent deaths of the brute creation are no ob- jections to the care of providence. God’s good- ness is seen in the wonderful provision which He makes for every creature. He provides food : He furnishes them with habitations ; He bestows - upon them wonderful instincts to seek after their proper food. And His goodness is also seen in rendering them insensible, in some measure, to: 29 their situation ; in witholding from them the know- ledge, the forebodings, and apprehensions of their sufferings and death. ca But the goodness of providence is peculiarly dis- played in favour of man. Even in this transitory world there is a very extensive provision made for his happiness. This earth brings forth a vast variety of food for the benefit of man, the Lord of this lower world. He has put under his dominion not only the various fruits of this earth, but the sea and the air contribute also to his happiness. Every Jand furnishes supplies to man: and his taste is not restricted to any particular species of provision ; for he is formed with a relish for fruits, for corn and wine, for fish, and for flesh of various kinds, and his indulgence in this extensive range increases greatly his means of enjoyment. His different senses are different inlets to enjoy- ment. The sight furnishes an extensive variety in that wide compass of created existence, which falls within his observation ; an infinite variety of pleasing sounds delights his ears. His taste renders him sensible to a vast diversity in such things as please the palate. His affections, again, open another source of de- light. The parental affections, the filial, our friendships, our social intercourses, the pleasures arising from conversation, from Jove, from the telative duties, are all the appointmerits of Him who is good to all, 30 és The powers of the mind and the due cultivation of them, either in the contemplation of the works of the Creator, or in the arts and sciences, in study and in meditation, yield some of the purest, and most satisfactory of all enjoyments. Man is seldom better pleased with himself, than when his mind is thus fully occupied. Another source of pure enjoyment, is what arises from the religious affections, from our capacity of knowing our Creator, from the hopes of knowing Him more perfectly, and the prospect that is pre- sented to us of having our existence prolonged throughout the never ending ages of eternity, These then are a summary of the provisions which our infinitely good Creator has made for our com- fort and happiness. It may be truly said, that it does not always produce in practice, that happiness, for which there appears to be such an extensive provision. But these disappointments, in general, - arise from the fault of man, and from the transgres- sion of the laws of his Creator. For nothing cer- tainly contributes more to our happiness, than the discharge of our different duties. And it may be laid down as a general principle, that the faithful discharge of our different duties give to the other enjoyments the highest relish and polish; and with- out this, we can never partake of any pure and lasting enjoyment. It is upon this principle; that we are enabled to account for that vast mass of misery in life; and that many, in possession of the 3k various means of happiness, are still miserable. Upon examination, it will be found that such failures are occasioned by the neglect of duty, or by the abuse of Goi’s goodness and mercies. But we are taught to call this earth the vale of misery ; and many of those, who set up themselves as exemplary in their religious duties, deal most liberally in their abuse of this present world. This is a species of the highest ingratitude to their Maker, and must be founded on the grossest Inat- tention to the goodness of God. Man very often overlooks or forgets the various means of happiness and dwells only on the dark side of the picture ; and increases the darkness by fancied aggravations, The elegant Mr. Melmoth, in his excellent trans- lation of Cicero’s Treatise ON OLD AGE, has added several notes for the illustration of his au- thor, and has given some valuable remarks upon the evils of life; from whom, I cannot do better than borrow a few sentences. | * Philosophy” says he “ can never be employed on an office more unsuitable to her proper char- acter and functions, than in setting forth such re. presentations of human life, as tend to put man- kind out of humour with their present being ; and yet into this unworthy service some eminent moralists, both ancient and modern, have not scrupled to compel-her. But those who have taken a most accurate and comprehensive sur- © vey of the natural and moral world, have found 32 the result of their inquiries terminate in the strong- est motives for a grateful acquiescence in the beneficent administration of providence.” © The truth is, the natural evils of life are but few and inconsiderable, when compared with those which are of men’s own productions. Pain and disease, which now make such a variety of dreadful articles in every estimate of human calamities, would scarcely appear to exist, if the contributions of vice and luxury were fairly sub- tracted from the account. And when all deduc- tions of this kind are justly made, if we examine the remaining evils to which mankind are neces- sarily exposed ; itwill appear, that providence hath kindly ‘nterwoven certain secret consolations,and unexpected softenings, which render them more tolerable when realized, than they seem in the apprehension. Nothing, indeed, is more certain than what an incomparable moralist, with his usual truth of sentiment and elegance of imagina- tion, hath finely remarked; “ that the evils of this life appear like rocks and precipices, rug- eed and barren, at a distance ; but at our nearer approach, we find little fruitful spots, and refresh- ing springs, mixed with the harshness and de- ormityof nature.” « To apply this general observation toa pay ticu- lar instance : Those, who from the more commo- dious stations of human life, look down upon - the lowest and most laborious classes of mankind, se e 33 are apt to consider their condition as painful proofs of the miseries, towhich the majority of the sons of men are inevitably condemned. But in fact, these supposed objects of commiseration | are so far from being in a state deservedly to be lamented, that, perhaps, they would be very con- siderable losers; if they were to exchange it for a more exalted sphere of action. That this is no ideal representation of their case ; let an unex- ceptionable witness, who had occasion to observe it in some of its strongest exhibitions, attest.” In my travels, says the good bishop Pontoppidan, over the highest mountains of Norway, which are covered with snow, where horses are of no service ; I have seen peasants, in great numbers, do the work of horses; and, indeed, they seem equal to those animals in strength. ‘They go on singing all the while, and hold out for nine hours together at the hardest labour imaginable, with incredible cheerfulness and alacrity. He adds, the Peasants of both sexes assemble together by hundreds, I might say thousands, about the mid- dle of January, to make their winter harvest of the rich produce of the ocean. They keep out at sea, all the day, and a great part of the night by moonlight, in open boats ; and after that, are crouded together by scores into little huts, where they can hardly have room to lay themselves down, in their wet clothes. The next morning D & ot * they return to the same laborious employments, « with as much pleasure and cheerfulness as if they « were going to a merry-making.” . This same elegant writer gives further illustra= tions of this interesting subject, which it would not be proper to transcribe at large, here. Itiis to be found in page 301 in the above Treatise. For the best of reasons, we are not to expect the full display of unmixed goodness in this life. ‘The plan of divine benevolence is to carry forward our future happiness ; to the accomplishment of which, it will be necessary for us to submit to many evils of different kinds, to the deprivation of various comforts and enjoyments. We cannot be finally, happy in the eternal world without virtue and hoe. liness. Without holiness no man shall see God. We may have evil propensities to cure, bad tempers to correct, various deficiencies to supply, and our general habits to improve ;and the accomplishment of these may require a course of discipline, not con- sistent with our worldly happiness. If men, for in- stance, be proud, this is best corrected by letting them feel the weakness and vanity of the things, of. which, they are proud. God humibleth the proud and exalteth the humble. Here, therefore we.are not to expect the full | display of God’s goodness. Different states of discipline apply to different crea tures ; and if we could see all their situations we would be able to see good reasons for the different 35 | reatment experienced by different men. And in all these things we should meet with evidences of the goodness “af the Supreme Being. But we are also to add, that the greatest share of the sufferings of men proceeds from themselves, from the abuse of God’s goodness, and from the transgression of His laws, which are so clearly re- vealed in many different ways. Intemperance in eating and drinking is an abuse of the bounties of providence. Innumerable diseases, and sufferings arising from these diseases are often the fruits of different kinds of excess; and should we wonder then; or have we reason to complain, that such excesses should injure our health, produce pains, shorten our days, and render life itself miser- able ? And the perfect government of God is seen, and even His goodness, by inflicting such punish-_ _ ments forsuch abuses. Every transgression of God's law, in acts of dishonesty, avarice, oppression, cru- elty, &c. generally meets with a punishment of some kind or other in the present life. Such sufferings are not to be imputed to our Maker, but proceed from the wickedness of men. ‘These are all warn- ings to us, that God is no unconcerned spectator of the things of this life. And sufferings are clear ex- pressions of His interference : but the happiness of good men will not be perfect and complete until » they arrive at the future state of existence. Scripture expresses'God’s goodness in the most unqualified manner. Te #s good to all, and his D 2 36 tender mercies are over all his works. The earth és full of the goodness of the Lord. The goodness of God endureth continually. Every good gift and every perfect gift is from above, and cometh down From the father of lights. He maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust. He ts kind un- to the unthankful and the evil. THE JUSTICE OF GOD. 9. Justice has a reference to the moral adminis» tration of the Supreme Beinc. By moral admin- istration, we understand the government of His rational creatures by a moral law, sufficiently pro- mulgated ; and that by their conformity to thatlaw_ or their neglect of it, they will be rewarded on. punished. The earthly governments of men must be imper- fect for different reasons. Earthly governors, in the first place, are ignorant : they can see the out- ward action only, and that simply and by itself, and even they cannot always see that. They cannot see - the various springs which press upon the human heart: they cannot see the motives which act often in different directions. The same crime must, in general, meet with the same punishment. Their government must also be imperfect, from a defect of power: criminals can conceal themselves : they can put on different disguises, which men cannot Si _détect. But the Supreme Governor is not only perfectly acquainted with our actions, but Hé knows our thoughts: He sees clearly every emo- tion of our hearts and all the various springs, that act upon the mind of man. Hence His adminis- tration must be the most perfect. Again, the power of man extends only to the punishment of death: he has no power beyond that period ; but the power of the Almighty extends to body and soul ; to time and to eternity. And He can proportion His rewards or punishments to the exact merit or demerit of every subject under His perfect adminis- tration. The judge of all the earth must do right. We come to the knowledge of the Justice of the SuprReME Berne, under natural religion, in two ways. First, from our conceptions of God as all- perfect, we infer, that Justice must be one of His attributes ; for,” without this, His character, as the great moral governor of this world, would be very de- fective ; and such a character we could not approve, we could not respect and love. What would power be without Justice ? The object only of dread and dismay. What an incongruous character to repre- sent Him as perfectly wise and good, but not just ! In this light we could think of Him only as a Ca- pricious being, actuated by humour, by passion, or by a partiality, which could have no justifiable foundation. This is not the God, whom we adore ; nor the God and Father of our Lord Jesus Christ. Hence Justice must be one of His moral perfections ; D 3 38 4nd one most conspicuous in the divine adminis- tration. ; : 7 But we come to the knowlege of His Justice by a different process; in some measure the re- verse of the former. Inthe preceding, we reason from the cause to the effect ; but here we rise from the effect to the cause. We find Justice is an ob- ject of approbation in the breast of every unpreju- diced man; we cannot help approving of it when~ ever itis made known to us. Were we to strive to ap- prove of iniquity and fraud, ourhearts would revolt at the attempt. We could not compel ourselves by any kind of reasoning, to approve of an action, which 1s acknowledged by all to be unjust. We infer then, that the great author of our nature has implanted this principle deep in the hearts of all men s and that He Himself must be perfectly just. We find justice absolutely necessary for the government of the world; and we see that the Divine Governor acts generally upon this principle, in the whole of His administration. We see His justice in making wickedness, in many cases, its own punishment. There is scarcely any act of wickedness but what is followed up by some immediate punishment. The situation of mankind does not permit, that the present state should bea system of the complete moral government of God. In fact, it could not be ae- complished, whilst we are in this imperfect and mixed state. But we see sufficient to show us what is the principle of God’s government. Every. vice produces less or more, even here, some kind of punishment. Habitual intemperance is followed up by disease, by an impairment of faculties, by a weakened memory and reason, by a reduced for- tune, and very often by contempt. And nothing’ can tender a man more contemptible than sensual indulgencies carried to an excessive length. Anger preys generally upon its own bowels, and tears and rehds the weak frame: envy corrodes the heart: malice distresses the man in its pursuit, and not un- frequently is checked or corrected by some equiva- lent return. Avarice is punished by shutting up the heart, and preventing men from the enjoyment of what they possess. ‘The miser is condemned to watch over his money, but not for his own benefit, but for the benefit of others; and he is as effectually debarred by the narrowness of his mind, from the rational enjoyment of it, as if it were in the posses- sion of his greatest enemy. _ Every vice takes away also from enjoyment ; and declares in the strongest language, that here is neither joy nor — peace to the wicked. In this constitution of our - nature, we see the wisdom and justice of the divine - administration clearly manifested, to tell us, that God is just and righteous in all His ways. -- It can be no objection to the justice of God, that virtue is not completely rewarded ; or vice fully punished in this world. ‘The reasons for this im- perfection aré obvious. Vice. could not be com- pletely punished here without involving the inno- D4 40 - cent with the guilty. - A wicked father could net be effectually punished without causing his innocent offspring to suffer. In the present state, the good: and the bad, the righteous and the wicked are so closely interwoven, that the greatest injustice would be committed, were vice to meet with its final punishment in the present state. But we see sufh- cient to convince us of the justice of God, and the full display of it must be in the eternal world, where there will be a final and everlasting separation be- tween the righteous and the wicked, The same reasons may be assigned for virtue not being fully rewarded in this life. ‘There are sufficient indica- tions of virtue’s final recompence to support the diligence and hopes of good men, in the faithful discharge of their duty ; and their great reward must be deferred to the future life. Virtue here is followed up with great benefits. Temperance strengthens our body ; and increases or preserves our health. Justice begets satisfaction, confidence and respect; and benevolence is follow- ed up by the most delightful enjoyment; and every virtue fully exercised produces peace and pleasing reflections; and encourages us to look forward also to the approbation of our Maker. Hence we infer, that He who formed this con- stitution of our nature, must be himself infinitely just. | , There are many opinions, however, which mili- tate against this principle, which are preserved and 41 cherished as religious principles ; and by men of great worth and great popularity, which principles, however, itis impossible to reconcile with the justice ef God. And, if it could be established, that these principles were clearly taught in scripture, it would be extremely difficult to persuade any rational person that such a, book could come from God. It is asserted and strenuously maintained by men of these principles, ‘that God, from all eternity se- lected a number of men to raise them to eternal bliss: and that without any regard to what should be the life and conduct of such men. And, on the other hand, it is with equal positiveness insisted up- on and taught, that the righteous governor of the Universe, appointed from all eternity another class of men to be doomed to everlasting destruction, _and without any respect to their demerits. It is astonishing how such doctrines could find, at any time, any abettors ; for they destroy every principle of religion, and must scatter gloom and melancholy over all such as believe them. If we believe such things, could we adore and love our Maker ? How are we to serve him and for what purpose > For, if this be our condition, we can by no means, within our power, alter the decrees of heaven.. To what purpose is Christ preached to _ such men ? for their everlasting fate is determined. Why urge diligence ?, for diligence and industry are of no avail: promises, threatenings, instructions, praying, preaching, and every religious and moral 42 duty are unnecessary. We must cause to cease every duty and every hope, and wait in gloomy si- lence the irrevocable decree of heaven. If there be any who honestly and unfeignedly believe in such doctrines, they must be the most miserable of men. Only such people take care to work them- selves by some principles or other into the number of the Elect ; and then, with a savage satisfaction, surrender the bulk of mankind to eternal misery. I need not observe, that such sentiments are irre- concileable with the justice of God. By some kind of casuistry, I know that men attempt to re- concile this doctrine with the divine justice ; but this is done by a species of reasoning dark and in- tricate, and which no man can understand. | In scripture, there is certainly a reference to some kind of predestination; but this predestination, ~ yefers to temporal privileges. This is plain from the case, which is stated, in choosing Jacob, through whom the promises and blessings were to descend, and rejecting Esau. And this appoint- ment to temporal privileges and distinctions is not only perfectly reconcileable to the justice of God, but is what we every day see displayed in His pre- sent government of men. He appoints to us the time, the place of our birth, our paretits, our family- connections, our situations, and various other ex- ternal circumstances, which we have it not in the smallest degree, in our power to chuse or refuse. To some, these appointments are of the highest ad- ¥ AS vantage ; to others, they may be greatly unfavour- able ; born, perhaps, in a miserable country, of pas rents not creditable, and with connections disgrace- ful. All these things we see illustrated every day. But such things are no more inconsistent with. His justice than His forming some of His creatures to be angels, and others to be men. For'to obviate all the difficulties arising from such a situation; we are assured, that to whomsoever much 1s given, of them much will be required. He will Judge men not only according to their works, but they will be answerable also for their privileges, their talents, &c. All these will be attended to in that great day, when the works and the secret thoughts of all men shall be made manifest. And this very doctrine, our Saviour teaches us in the clearest man- r: but He has not a sentiment favourable to pre- destination, as it is generally understood. This then, is the only predestination in scripture, and nowise inconsistent with the justice or good- ness, or any other of the perfections of God. And if there should be any expressions or sentiments, which appear to favour election and reprobation as they are generally understood, we ought to seek for an interpretation agreeable to the divine perfec- tions ; for these must be our standard ; and they must be always consistent with themselves. _. The justice of the Supreme Being is supported by the whole spirit of Revelation and expressed. also in the suon eed terms, Punishments are in- Ab flicted on whole nations for their wickedness. It was on this account that the‘old world was destroy- ed. And God saw that the wickedness of man was great on the earth, and that every imagination of the thoughts of his heart was only evil continually. And God said I will destroy man, whom I have created, from the face of the earth. Sodom was destroyed on account of their vices; and the pic- ture given of them shows, that they were neither fit nor worthy to live. When the Jewish nation ran into idolatry and every vice, God punished them and sometimes in the most awful manner. No partiality was shown to them on account of their ancestors, Abraham, Isaac and Jacob. And,at last, Jerusalem was given up to total ruin on ac- count of the vices of that nation, of which Josephus their historian, has given us a most frightful pic- ture. What our Saviour repeatedly says of the Pharisees, of their wickedness and hypocrisy, gives us a perfect idea of the gross wickedness of that na- tion. And this account is fully confirmed by Josephus. Since the commencement of the * world” he says, “ there never was a period, ** when the Jews were so totally abandoned to * all kinds of wickedness, as at the present. They “ had practiced such a variety of wickedness, that “* invention itself was lost in the contrivances of new. “‘ crimes. Corruption stalked at large, both in ** public and in private; there appeared to be @ “ harmony of evil; and if there was any emula- AS “* tion, it was who should be guilty of the most “ enormous acts of iniquity. -Persons in power “* oppressed the lower ranks by every extravagant “* exertion of authority; whilst the people in return “ plundered them of their effects, as often as they “ could find an opportunity.” And, in another place, we meet with another remarkable passage from the © same historian. “ I must declare it” says he, “ as ‘f my opinion $ though I offer it with regret, that * ifthe Romans had delayed to come against these “ wretches, Jerusalem would have been swallow-: “ed up by an earthquake, or overwhelmed bya ** deluge, or consumed by fire from heaven as “* Sodom was; for it bore a generation of men “ more wicked than those which had suffered such * calamities. To reckon up all their villanies” says he, “ is impossible ; but in a word, never did “ any city suffer so great calamities 3 nor was there “ever, from the beginning of the world, a time “ more fruitful in wickedness.” And, on the other hand, the reason assigned for God’s selecting Abraham to be the father of the faithful is perfectly agreeable to this principle. For L know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment, that the Lord may bring upon Abraham, that which he hath Spoken of him. And after he was received into the covenant, it is said, The Lord ap- peared unto Abraham and said unto him, Iam the 46 Almighty Lord, walk before me and be thou perfect. Cornelius the Centurion was received among the disciples of Christ on account of his excellent char- acter. He was a devout man and one that feared God with all his house, who gave much alms to the people and prayed to God always. And this char- acter of the Supreme Brine is strikingly marked in scripture. God is no respecter of persons, but in every nation, he that feareih God and voorketh righteousness 1s accepted with him. The Lord is righteous. He is a just God: He loveth righte- OUSNCSS - He is excellent injudgment andin plenty - of justice. Thy righteousness, O Lord, is an ever- lasting righteousness, and thy law is the truth. Surely I know, it shall be well with them that fear God ; but it shall not be well with the wicked. | God hath appointed a day, im which he willjudge the world in righteousness. Besides these moral perfections, there are several | others, of great importance; His holiness, His ve- racity, His mercy and His compassion. But some of these are branches of His goodness or justice, OF flow directly from them, and do not require, there- fore, to be treated separately. From these I now pass to Chap. il. | | ae CHAP. .I1. ON PROVIDENCE, 13 Tue belief of God’s providence is founded upon a right conception of His perfections, His perpetual and intimate presence in every part of His dominions, His perfect knowledge of. every thing in heaven and in earth, His power capable of effecting every possibility, and His wisdom enabling him to accomplish all these in the best manner, are. the principles, upon which we found the belief of God's providence. : ! And these perfections obviate every objection _ and solve every difficulty; which can affect this comfortable and pleasing doctrine, arising from the greatness and difficulty of the work. In the alle. perfect Being, it requires no more power and care to govern the world, than to govern the smallest, city ; and He can. watch over every individual in. this world, with the same. care and perfection, as if He had no child but one; and that all His powers and cares were concentrated in that single object. And His care and protection must be more perfect. and correct towards the whole, than the best of fa- thers can be to any single one of their offspring. For an earthly parent knows but very. little of his. child 3; and can do but very little for him. The. AS. child has pains, which he cannot ease; and wants which he cannot supply. But our Father in hea- ven is possessed of all power, of all wisdom and of all goodness. It is of importance to be convinced of the ease with which God can accomplish all these things. In Him it requires no deep thought to know what is fit to be done, no strenuous effort to accomplish — His measures, and no experiment to feel the prac- ticability of His plans. He sees all things in a mo- ment. He that spoke the world into existence by the word of His power, can, with equal ease and ° without the smallest labour, uphold and preserve the whole frame of nature, and all creatures, ra- tional and irrational, every where. | 9, The revolution of the heavens and of the seasons have remained unalterable, without the smallest change from the first creation to the pre- sent day. Some, therefore, have formed a scheme upon these principles, and alledge that the work is so perfect, that there is no further occasion for the ‘nterference of the divine workman ; and if they extend this principle to both the inanimate and ani- mate part of creation, a providence becomes unne- cessary _ and so also is the interference of God with His own work. There’ are two principles, on which men justify themselves for the adoption of this opinion ; first, that this is more agreeable to our belief of the — power and wisdom of the Supreme Betnc, than te AY suppose that His work requires His uninterrupted — attention, and care to maintain its beauty and per- fection. And they add this further; that it is in- consistent with His ease and happiness, to suppose, that He cannot withdraw His hand, for a moment, from His works. But, in answer to this statement, we are not to argue from what God can do, to what He really does. He certainly could have constituted this Universe such, as not to require His interposition. In like manner He could have formed man more perfect, so much so, that his existence might have continued, without the refreshment of rest or sleep, and without the sustenance of food. But this is not the constitution of man. And may He not have made this Universe such; as to require His con- stant interference and support? And supposing this to be a defect, yet it is no argument against the power and wisdom of the Supreme Architect. _ To make this world such as not to require His interposition, is not exalting our ideas of the Creator ; for His power and wisdom are equally or more manifested, by filling all places of His dominions, and preserving all; and this is a much greater dis- play of His goodness and care. It is a conception, that raises much more our wonder and admiration _ of God, to believe Him constantly present, every where, than first to create this world, and then to abandon it to the government of its own laws. Ie cannot exalt our ideas of the Creator to represent E 50. Him as renouncing the exercise of His Almighty power and wisdom, by supposing Him in that situ- ation, where the exercise of them is unnecessary; in an indolent security, like the gods of Epicurus, by withdrawing himself from that world which He has created. 3. Providence may be divided into three branch- es: First, God’s preservation and government of inanimate nature, as the heavens and all their host, His government of the seasons and of this earth. Second branch: His preservation of the world of life in general: and lastly, the care of man. With respect to the inanimate part of creation, philosophers have endeavoured to account for the revolution of the heavens, by supposing, that the Creator has impressed upon these works, stated Jaws, which they constantly obey; and that by the operation of these laws, every possible revolution is performed. The sun proceeds in his annual course, the moon observes her regular changes, the seasons come round at their stated periods, and the tides, with all their variety, keep in their courses, ail influenced and guided by these laws. Allowing to philosophers every credit, for their re- searches and ingenuity, in discovering principles, which give a satisfactory account of all these mo- tions, yet the happiest of their conjectures, and the reasoning, by which they are supported, are liable to be overturned, How often have men varied in these principles, and after haying discoyered the 51 weakness of some material part, have been forced to have recourse to some new conjecture? The constant interposition of the Deity gives a reason the most satisfactory to the mind of man. When we know, that these bodies; which are constantly re- volving round us, are not fixed in the firmament of heaven, but are absolutely hung upon nothing ; that they are, perhaps, not nearer to one another, than our sun is to our earth; which, at least, is a hundred millions of miles; and that these bodies are innumerable, and some of them of immense magnitude ; all these laws, however perfect, feel unsatisfactory to the mind of man, if you exclude God from supporting His own works. _. The philosopher says they are held together by mutual attraction ; and that this principle keeps them balanced and maintains their constant revolu- tion. Thisis the system supported by the illustri- ous Newton, the prince of philosophers, and one of the best of men. But, in this stupendous work, the ‘mind is inclined to flee from the ingenuity and learning of man to repose its confidence in the — power of God. To Him, who is ever present and all-powerful, this work is easy. And if He makes use of secondary causes for the accomplishment of these astonishing works, to us these causes lie in obscurity, and their existence is doubtful : they may satisfy and amuse the minds of men of science and speculation, but to the common observer, and to the great bulk of men, they are mysteries; we see E 2 52 only the power and work of Him, who guidés the sun. and moon and stars in their courses, and who j is the great and first cause of all. Again, the seasons are brought round by the re- volution of the sun in his annual orbit. But: we are to remember, that the seasons are infinitely diversi- fied; and their varieties depend upon no law known to us. The seasons, are sometimes barren, sometimes fruitful. One year produces a rich harvest, another only a scanty supply. One season is healthful, and the next planted thick with diffe- rent diseases. We dare not say how far general laws could bring about; these varieties ; but if they are brought about by general laws, they are such laws, as all the power and skill of man cannot dis- covers and hence in this state of darkness, we take refuge in our God, and refer all these to His wise appointment. With respect to any particular distant period, we can tell whether the days | will be long or short; at what time the sun will rise or set, and what then may be the particular place of the moon: we can tell further what will be the appearance of the heavens; and what stars will enlighten, at that time, our hemisphere. But we cannot tell, whether it will be hot or cold, wet or dry, clear or cloudy, barren or fruitful, sickly orhealthy. And on these depend the comfort, the life and happiness of the different creatures. Such things are hidden from our sight ; but we should be enabled to support them with more patience and 53 fortitude ; if we were assured, that they were ap- pointed by God; and under the immediate guid- ance and direction of our all-wise and beneficent (Governor. But the life of man and beast depends not only on the seasons and the nature of these seasons, but it requires a providential care to guard the fruits of the earth, not merely from the inclemencies of the weather ; but from the destruction of various in- sects, which would soon waste and destroy every vegetable. How are we protected from the rava- ges of the locust, of the caterpillar, and from in- sects even smaller and more contemptible than these ? How happens it, that amidst different de- grees of scarcity, we have never yet experienced 4 general failure? What foresight provides against this? Man has not this in his power. He may dig, plow, sow and weed ; but he can do no more. ‘He cannot send rain: he cannot send heat: he must, afterall, look up to the governor of the sea- sons for His blessing and protection. 4. The second branch of providence is the pres servation of the world of life in general. All living creatures have some resource within themselves : they have some power of assistance and self-direc- tion ; some in a great and some in.a very smal] de- gree. These powers are the original gifts of their €reator. They have in general a power to distin- guish what food is fit for them, and what would prove hurtful. “They have instinct to direct them E 3 54 and some of them possess this power in a wonder- ‘ful degree. The migration of several kinds of birds gives us an instance of this power, of which we can ‘form no conception. They have a power of avoid- ‘ing danger, or of concealing themselves or escap- ing from their enemies. All these are the gifts of their wise and beneficent Creator; but these gifts are different from Providence. _ After conferring upon them these powers, provi- dence is seen in supplying the wants of all crea- tures, whether on the earth, in the waters, or in the bowels of the earth. We see a provision made for all, according to their nature and situations. Some live on grass, some on fruits, some on insects and others on animals. And the food destined for one species of animals would not be relished by others ; nor could it afford any nourishment. Those that are accustomed to live on grass, could not be com- pelled, even by the extremity of hunger, to eat fruits or insects; and the same law will apply uni- versally to others. Man could not eat grass ; and neither could he find in it any nourishment: and yet ve see what rich food this proves to the horse, to the ox and tothe sheep. And providence gratifies all these different tastes, by not enly providing for them food convenient for them, but by giving ta them such powers, as are the most proper for obtain- ing their food, for relishing it, and being nourished by it. No creature is overlooked or neglected in the general provision made by the g ereat and universal bd Parent. There may be, and there certainly are seasons, where different creatures are exposed to’ severe wants: and such cases are to teach us our constant dependance on God. | Man, who is destined to live in every climate and _ in every quarter of the globe, has, of all creatures, the most extensive range for food. He is not con- fined to any one particular species, but lives on corn, on fruits, on roots of various kinds, on flesh of different animals, on a vast variety of fish ; so that he is seldom exposed to these trying situations, to which the other animals so often are. Another strong mark of the care of providence, is the clothing or shelter for the different animals, against the inclemency of the weather, suitable to the climate in which they are destined to live. In the cold climates, the fine warm fur is provided for the covering of the animals of those regions: whilst coarse hair possessing very little warmth serves as a covering for animals in the hotter re- gions of i South. And the same animals remov- ing from one climate to another, in due time, have their clothing changed, to adapt itself ;to that cli- mate. Thus the sheep, which are carried from the cold regions of the North, have for their clothing the soft warm fleece ; but if this animal be removed to a warmer climate, its close and soft wool, in time, degenerates into a coarse and thin hair. The care of providence is further seen in pro- portioning the assistance bestowed to the nature = 4 56 and wants of the creatures. Such creatures.as have not the power to move in quest of their food, find their food brought to them, and placed within their reach. The shell fish, which are fixed to the im- moveable rock, find food provided for them on the rock itself. The strong and swift animals have / to exert every power for the acquisition of their food. ‘The lion has to range through the trackless desert, and being uncertain of his prey, he is endow- ed with the power of fasting to an extraordinary degree. And to man, the earth will produce very little spontaneously for the supply of his numerous wants ; and will produce still less spontaneously that is excellent in quality; because man is ca- pable of providing for himself in many different gvays ; and capable also of vast labour and exertion. And this very labour furnishes him also with health and strength; and helps to keep him more in innocence, and free from vice. The whole scheme of God’s providence “is directed to good. All these things which I can only hint at, in a ‘Treatise of this kind, bear the strongest marks of the care and providence of God extended to the path ~ of life. The keeping up the male and female in the hu- man race nearly to an equality, is a wise appointe ment of providence, not only for the continuance of the species, but, also for the comfort of the indivi- dual. This can be effected by no plan or skill of man ; and so far as we can discern, can be subject A 44 to no general law, but clearly marks a providence guiding every thing for the best. * The same providence also preserves, in a won- derful manner, the different kinds of wild animals, for purposes, which we now may not be able to comprehend. ) 5. The next branch of providence is God’s care of man. Man is placed at the head of this lower world ; and to him is given the most extensive do- — minion. And whilst He has furnished the lower animals with instinct for their guide; He has assigned to man reason and understanding. He has sufficient intimation also, that he is accountable for his trust ; and that he is sent here to prepare for a more perfect state. Of all creatures man enjoys the greatest liberty, and is possessed of a power to chuse or refuse, to act or to refrain from acting. Tt is a question certainly of the highest interest, © but to which we cannot give a solution perfectly satisfactory ; in what particular manner does provi- dence watch over and direct man? The doctrine of a particular providence has been frequently agitated ; but perhaps the distinction between a general providence and a particular, may consist ‘more in words, than in any essential difference, when applied to man. Nothing’ can be more clearly and positively taught in scripture, and by Him too, who spake as never man spoke, than that God takes care of all; and. that the very hairs of our % 58 head are numbered in his sight. And a particular providence cannot mean a partial providence ; that he takes care of one, but passes by and neglects another. Some may be more eminently dis- tinguished than others, and appointed to more con- spicuous stations ; and for this reason, that they are better fitted for these stations; whilst those of less capacity and less fitness may be equally watched over by the great governor, and placed in statiens _proper for them. But we are all so interwoven and connected together, that an influence or an im- pulse given to one individual may reach toa great extent. But these are dark subjects, which cannot be enlightened by the knowledge and learning of man. . It is proper to observe, that we are not to refer ta providence the extraordinary calls or protection given to some particular men. These are extra- ordinary interpositions, and therefore not to be confounded with common events. The call of Abraham, the appointment of Moses, the selection of David; the extraordinary protection given to Daniel and the three children, the conversion of Paul, &c. are all instances of the interference of God, inthe government of the world, of His pro- tection to His faithful servants; but these things might have taken place even upon the supposition that there was no providence. The most beautiful il- justration of providence, we meet with, in the very ~~ interesting history of Joseph. Here there is no miraculous interposition, only providence directing - all the different events of his life to carry forward. his advancement ; and to make him the instrument of great blessings to the children of Israel, to Egypt, and, in some measure, to many distant lands. His history may be considered as a speci- men of that care, by which the Great Governor watches over the different individuals of mankind. In some situations he appears totallyabandoned and lost, without a friend, and forsaken absolutely by his God; such as, when in the pit, and afterward when in the prison, But, at last, these sufferings are over-ruled ; and some of them lead to his ad- yancement, We do not, in this case, see the pre- sence of God; and we meet with no miraculous interposition ; and yet God’s care heres as certain, steadfast, and effectual, as if He had made bare His arm, and proclaimed His interference. ‘There are but very few men who are destined to sustain the important and arduous tasks, which a Moses, a David, a Daniel, or a Joseph had to support, but God's providence is equally attentive to the least of the human race, in fitting and directing them for the parts they have to sustain. With respect to God’s preservation of men, there is not the least room te entertain a doubt. Of all creatures the life of man is the most uncertain. He | has more diseases to pass through than other ani- ; nals, more dangers also to encounter, and if we 60. collect together all his risks, his preservation should excite not only our gratitude, but also our wonder. But it is much more difficult to settle by what me- thods God directs man. Hecan certainly influence man, and ina manner so secret, that the interfe- rence becomes imperceptible. What things on many occasions, to our eyes, may appear as ac- cidents, yet were our eyes opened, we might see the hand of God. Some single accident has often a very extensive effect upon the whole of our future life. ‘Some of our most intimate and lasting con- nections in life are determined by what we may call a chance meeting. In like manner, our line of life, our professions or different callings originate > often in slight suggestions, from our friends, and sometimes from strangers. Some of our important undertakings are entered upon by what we have accidently seen, or heard, or read. We sometimes escape dangers in a very extraordinary manner ; and sometimes obtain success beyond the power or the means employed. We may observe, in general, that a man’s success in life cannot be calculated from his industry and diligence. The ignorant and the idle frequently obtain success, whilst the man of talents and earnest application proves unfortunate. The same observation may be extended to families. Some are unfortunate in their children and in all their connections ; others have to encounter many severe disappointments. We may make the same. observation on our health, &c. Such reflections lead orm, os e 61 us to the belief of a power invisible, but constantly interfering by superintending, directing, and con- trouling the affairs of men. — | There are a great number of things, which have a most extensive influence on our happiness, that we have not the least in our power. Our country, our parentage, the frame of our body, the temper of our mind, &c. are, in no respect, within our coms mand or controul. | From a man’s success in life, we cannot form a judgement.of his character; nor ought we, from what befals him, to infer, that he is either approved or disapproved in heaven. Good men are often unfortunate, and wicked men successful: and for this different treatment, there may be the best of reasons, though these reasons may be concealed from mortal sight. God may afflict good men, perhaps to correct some latent disorder, that men cannot see: they may be afflicted for the trial of their faith and patience; or to furnish to the world a specimen of the excellence of true goodness; by the manner in which good men support their sufferings. 6. We meet with a striking instance of the direc- tion of providence, in the book of Esther. The pride of Haman the prime minister of king Ahasuerus was greatly mortified by the neglect or contempt, with which he was treated by Mordecai a Jewish captive, He plotted a dreadful revenge, not only | by the death of Mordecai, but by the utter des- truction of all the people of the Jews, By his: 62 misrepresentations of that people, he prevailed onthat indolent monarch, to send messengers with written instructions, in the name of king Ahasuerus, and sealed with the king’s ring, to every part of his ex- tensive empire, reaching from India to Ethiopia; commanding to. destroy and kill all Jews, both young and old, little children and women, in one day. Every thing was arranged and settled for this dreadful executiun. And Haman, at the sugges= tion of his wife and friends, secure of his prey, had erected a gallows of fifty cubits high to hang there- on Mordecai. On that very night, could not the king sleeps This appears to us a matter of no great conse- quence. His restlesness might proceed from indo- lence, from intemperance, or, perhaps, from a guilty conscience. But observe what a train of im- portant consequences arise from this want of sleep. The King commands fo bring the book of records of the chronicles ; and they were read before the king. There it was found written, that this Mordecal, for whom the gallows was erected, had discovered and prevented a conspiracy formed against the life of the king. High honours are ordered to be con- ferred upon him, for this eminent service ; and Haman is appointed to be the instrument. Witness this sad reverse of fortune to Haman, and the joy~ ful change to Mordecai and the Jews. Haman Is hanged upon the gallows that himself had erected. Mordecai is raised to be prime minister to the king. G3) - Esther being delivered from the fear of this wicked: counsellor is encouraged to petition for her people, and a stop, by the kings command, is put to the massacre of the Jews. What name can we give to this extraordinary change ? Must we call the king’s restlessness, chance, the calling for the chronicles, chance, the meeting with the history of Mordecai’s services, chance : and all this happening at a period so critical? If we can call any thing an interposition and a direc- tion of providence, we must certainly name this of that nature. And it is not unfair to infer that many things, which we call accidents, may be under the di- rection of that power which governs the universe : and this is a specimen of His interference, 7. The following illustrations of providence ap- pear to me so excellent, and to come home so forci- bly to the heart, that I cannot resist the desire of making free with them, and of using the very words of the author in several parts. They are se- lected from an Italian writer. We, the inhabitants of this earth, which is only a spot in the creation of God, think ourselyes an im- mense multitude and a great people, but in the sight of God, we are no more but an handful. We- divide the earth into empires and nations, but to God the whole world is but one house. That master, who has under him some few servants, is able to superintend each servant, and manage the whole with great ease ; but with much greater ease, 64 can the Supreme Master manage all the family of mankind, and watch over each person with such perfect superintendancy, that he knows the nature, the wants, and the actions of each individual. It is through their ministers, that princes come to the knowledge of every affair and transaction in their dominions. ‘The Supreme Sovereign wants no in- formation. He sees all at one glance. We not. only live in His sight, but we live in His embraces. God's care is every where present, providing for the sustenance of the whole, by the never-failing - return of the sun, the regular succession of light: and of darkness, the benign influence of the hea- venly bodies, the revolution of the seasons, by the fructifying rains and salutary gales. And if heat and cold, light and darkness, quantity and quality of productions be not equally distributed to every “region ; this we are to acknowledge as a dispo- sition of the intelligent master, to compel us to form a connection with those that are more remote. Hence traffic and merchandise, the result of want and plenty, and the diversity of productions, lead ius to. form an intercourse with the most distant countries, and form the whole earth into one community; whereas if each country abounded with every necessary, men would live in a state of total estrangement from one another. The exercises of the different functions of men are to them labour and pain. The king requires "great exercise, to get acquainted with only a smali 65 part of his dominions and subjects; and what he does know, he knows very imperfectly. The General cannot know every soldier of his army, but to God the superintendency of the Universe is per- fectly easy ; and He knows all things in the most perfect degree. This is an important truth, which we ought to lay to heart, and realize it to ourselves. Jt will place us ina caim harbour, from which we may enjoy a secure view of the tempest, in which all are tost, who know not, or who deny, that the divine providence embraces every particular of the whole creation. Does God, then only number the vast orbits of the stars, and not the steps of the ants? the rays of the sun, and not the hairs of our head? Does He clothe the celestial bodies with the purest light, and. leave the lilies of the field unadorned? Does He support the life of eagles and not of gnats? Does He supply the whale with food, and overlook the worm? Does He, as the prophet saith, weigh the hills in a balance, and not the grains of the sand ? is His eye over the complex race of mankind, and not over individuals? over empires, and not villa- ges? over palaces and not huts? over national events and not domestic concerns ? This idea of providence is illustrated by the fol- Jowing eastern history. A hare lay asleep,on the pro- jecting edge of a high rock. In this situation she was spied by a Saracen youth, who lived by his bow ; and had spent the greatest part of a sultry day, in r ; i Che rz ranging the woods and the plains. This sight dis- pelled his fatigue. He exulted at. the fair mark, not doubting, but the first arrow would bring the hare down. But here his skill failed him : every arrow spent in vain enraged him more and more, And, though at every arrew he seemed to aim with greater exactness, he emptied his quiver, which contained not less than forty ; when the hare arose from her seat and quietly walked away to feed. The young man returned home, more vexed that he had missed his aim, than that his prey should escape. But, having quieted his mind, he began to reflect on this singular disappointment, that a hare should lie asleep, a fair mark to forty arrows, without receiving any hurt; and at last should awake and walk away, insensible to any danger. it suggested to him that there is a providence over all creatures. He then acknowledged, that whom God watcheth over, nothing can hurt: and that: shoot who will, he, that is under God’s protection, may sleep in safety. The reflection of this ignorant huntsman is a re- proach to those who enjoy the best of instructions. Shall we not then be animated by the memorable lecture of Him, who spake as never man spake ? speaking on a particular providence, He exempli- fies it in the protection given to poor insignificant birds... Are not teo sparrows sold for a farthing ; 2 and one of them shall not fall to the ground with- aut your father. And adds this affectionate ip- a OF ‘junction. _ Fear ye not, therefore. Ye are of more value than many sparrows. Philip of Macedon used to say, I sleep secure, whilst Antipater watches for me. | To remove the diticulty of conceiving how God can attend to such a multiplicity of things at the same time, this same author gives the following history. An Oriental, about four hundred years ago, made it his business to travel from one eminent city to another, purely, to shew his singular skill, at the game of Chess, which, in those times, was studied with wonderful application, as an accom- plishment, and the mark of a quick and compres hensive genius. At Florence, in presence of the whole Court, he undertook to play with three no- table Chess-players, at the same time ; one of them sitting down with him; and the other two, with different boards, one at each end of the room. This was of itself a great deal ; but it was much more extraordinary, that he fete gain two of the games, and that the third was drawn. N. B. The very same thing, or nearly so, and full as wonderful, was performed in London, only a few years ago, by Philidore, a celebrated Chess- player. | Wonder at the saath balieats of ideas, which at once must have been present to this man’s imagina- tion and employed his attention ! He must have in his mind one hundred and ninety two squares, and. F 2 i. 68 ninety six pieces, half his own, and the other half those of his antagonists. Reflect on the different movements of those pieces and their ever changing positions ; ; this moving step by step, another strid- ing from one end of the board to the other ; the confusion of the pieces, the assaults, the retreats, the losses, the gains, the ambushes, the sieges, the sallies, the stratagems, in the several actions. All these must have been regularly present to the mind of this player ; and that they were, the victory that — amazed this ingenious Court, was the most authen- | tic proof. ~ Now let-those, who stumble at the belief of a providence from the difficulty of executing it, com- pare the limited faculties of a man, at once watch- ing the various movements of forty eight pieces, and directing the movements of forty dine more, to take the advantage of the former ; and the infi- nite Deity superintending and ordering an innumer- able but finite multitude of things, Will His atten- tion to the whole, render that attention defective to any single part? Will He be perplexed by their diversity and opposition | ? Will a retrospect to past events, and, at the same time, a view of those to, come, prevent an harmonious direction of the pre- sent? Will His aims be traverssed or any of His creatures break through His appointments P If any similitude of the Creator can be drawn from His works, the sun may be said to be the most , expressive, His beneficial influences, which charm - \ 69 ed nations itto adoration, cost him no trouble 3 he effects all by his appearance. But it may be objected, that scattering his beams with different degrees of activity over the whole surface of the Universe, the smaller parts and the insignificant productions escape his inspection and influence. But look only at the daisy, which grows wild, and is distinguished more for its beauty than for its use- fulness. What is there omitted, which the perfec- tion of so insignificant a vegetable requires? ‘To Mbelése the seed, to draw forth the germ from un- > der ground, to suckle it with dews, to nourish it with showers ; to warm it in the day, and then leave it to the refreshment of the cool night ; to strengthen the stalk, to expand and tinge the pe- tals ; and at its maturity to give it seeds; all these that little plant derives from the sun ; and with such perfection and attention, as if this plant was his only charge; whilst at the same time, he is determining seasons, years and days for our Globe. He diffuses his light to innumerable bodies of the etherial expanse, rules the tides of the seas and of the ocean; gives the salutary influence to the _winds, which purify the air. The sun promotes-the fertility of the earth: he provides food for every bird, beast and fish : the sun fertilizes the fields and vineyards, crowns the luxuriant earth with fruits, spices and plants, adapted to the health and gratifi- eation of man. the greatest benefit ? Again, when we confess before God such sing as we are conscious of, and ask His forgiveness ; is not this laying us under the most solemn obliga tions to forsake these sins? When we acknows ledge before Him, our neglect of duties ; and ask of Him, pardon for these omissions and neglects ; is not this imposing upon ourselves, in the most solemn manner, an attention to such duties, as we have omitted or neglected ? It is evident, then, from these statements, that if we worship God aright ; prayer must be an im- proving exercise. We must feel not only more satisfied with ourselves ; but must be in a state G 82 of improvement in the path of virtue and true goodness. Again, with respect to petitioning for temporal things, this is not to attempt to change the counsels of infinite wisdom. Can we be sure that the plan of His moral government may not be founded, on the ‘principle of giving to His rational creatures, such things of this life, as He may see to be proper for. them, upon condition, that they ask such things aright, and conduct themselves also, in all respects, agreeable to His will? The language of our Saviour encourages such a supposition, by calling on us to ask and it shall be given to you; seek and ye shall find; knock and it shall be opened unto you. But, without pretending to give a deci- sion on such a principle, one thing we may affirm, that asking of God temporal things, is a proper way of acknowledging our dependence upon Him ; and this is a duty of great importance, and cannot fail to produce a proper effect. Asking of God strength and assistance, asking of Him virtues and graces, 18 an engagement on our part to labour after these virtues and graces. ‘Thus, the very act of prayer, in these respects, has a tendency to produce the very. thing that we are asking ; and to give to the mind both strength and assistance. In every sense, then, prayer is an important andi improving duty. The next thing, what is the proper temper of mind for the performance of worship ? Superstition — casts a deep gloom on all the exercises of religion, — & 83 and causes man to approach his Maker, not as his benefactor and best friend; but to worship Him as surrounded with terrors, and ready to crush all that come near Him. Hence, piety of this kind puts on a down-cast look and a dejected counte- nance ; and many of the services have more of the expression of terror, than of the language of love. This is not the idea, which we are taught to form of our Maker, either from His eras from His providence, or from the declarations of the Gospel. Under the Old Testament dispensation, where they had not these pleasing images of God that we haye from the Gospel ; yet their services from the specimens left us, have much more of the sound of joy and gladness. They rejoiced when they went: up to the house of God, whilst many among us, — who put on high pretensions to the purity of the Gospel, come forward, not with the appearance of the heralds of good tidings, but with all the terrors of the law, and the threatenings of eternal wrath. This spirit prevails but too much, and gives a very: unfavourable and forbidding idea of Christianity ; and may be set down as one of the causes, that in- creases the ranks of infidelity. The Gospel has not - come to lessen the enjoyments of life, but to in- ® crease them, and to give to us the most amiable re- presentation of our Maker. Prayer, then, isa duty of the highést importance,and- should be performed in such a manner, as to render f it the most instructive. G2 S4 Our prayers should be as simple as possible, adapt» ed tothe knowledge and understanding of christians in general. No dark or disputed tenets ought to be introduced; no reference to subjects, but wba} are generally known, that all may follow and un- derstand. Figurative expressions ought to be — avoided, for these lead to mistakes. In the use of scripture language, we should beware of applying zo the present state of things, expressions applicable to different ages, and to people very differently cir- cumstanced. For instance, the Psalmist prays, save ge from the lion’s mouth, and from the horns of the unicorn. Such language we can have no clear con~ ception of, and therefore, though found in scripture, it would be highly improper to use. We meet with in the Old Testament, and in 1 all the eastern languages, expressions bold and figura- tive, and not suited to the plainness and simplicity of our language. Thus,inthe same Psalm, we have the following expressions : J am a worm and no man, a reproach of men and despised of the people. It would expose us to ridicule to employ such ex- pressions in our prayers, ‘The Psalmist, sometimes, speaks of himself, as in a state of the greatest cor- guption; My wounds stink and are corrupt ; my loins are filled with a loathsome disease 5 and there is no soundness in my flesh. Such words cannot be applied to a congregation in general, though they may be true ofsome codlivadban's Andcanwesuppose, ¢hat there are any christian assemblies, where suck ‘ ee or en oe : 85 Janguage could pass current and be relished ? It is too strong, in our ears, to be taken as a figurative description of any state of moral pollution. This would be praying in an unknown tongue. But the genius and spirit of the Old Testament dispensation and the New are extremely different in other points of the highest importance; and which forbid us to make use of prayers, which we find very common in the book of Psalms. In this book, we meet with many bitter imprecations, em- _ ployed by the Psalmist, against his enemies. The greatest part of the 109th Psalm, is full of these, And many instances of the same kind are met with in several of the other Psalms. The 137th Psalm, a beautiful composition, and full of tenderand af- fecting sentiments upon the distressed state of the captive Jews, employs however, towards the con- clusion, some resentful wishes against their enemies. As christians we are not permitted to make use of language of this nature. How unlike are these to the precepts, the prayers and example of Him, who has taught us to pardon offences, and to forgive our enemies! and, who when expiring under the _unjust and cruel persecutions of his enemics, prayed, Father forgive them, for they know not what they do! Secondly. In our addresses to the Supreme Being, we are not to make use of any language, in- consistent with His perfections. It is in the cele- bration of His moral perfections, that we are the most lable to err. In adoring His Justice, beware 63 E ” 86 of saying any thing inconsistent with His goodness, Ever keep in mind, that He 1s long-suffering, patient and of tender mercy ; that He wills, that all should repent, return and live. He is not the tyrant of His creatures : He is our father in heaven : He is the God and father of our Lord Jesus Christ : He so loved the world, that He gave to us His only begotten Son, that whosoever believeth on Him should not perish, but have everlasting life. Thirdly. In our confessions, we are to charge | ourselves only with such sins, as we are conscious of. We are not to call ourselves murderers, if we are perfectly innocent ; nor hars, if we make it a © duty to adhere strictly to the truth ; nér backbiters, if in our judgements and our expressions we are guided by a spirit of benevolence and charity. Paul, in his first chapter to the Romanis; gives us a black catalogue of the vices of the Heathens ; but though we find this language in Scripture, we are not to apply it indiscriminately to ourselves. For this is not worshipping God intrath ; and however much such a horrid catalogue of crimes, may work upon the feelings of ignorant hearers; yet if we be- lieve that we are worshipping a God of truth, how tnust such service appear in his sight? : Further. Neither ought we to lay that extreme stress on the duty of prayer, so as to interfere with eur other duties, of equal, and sometimes of supe- rior importance. It was the undue stress laid upon exercises of this kind, that, in former times, peopled 5 4 ? ie @g : =. 0 ade en i } 4 87 the world with superstition. To seek after God; what numbers of able men and women deserted their stations: and duties of society, to live in retire- ment and-idleness, useless to the world and feeding upon the labours of the diligent and industrious ! What idea must they form of the Supreme Being to believe that He can be pleased with services of this nature? And such services can yield but little. profit to the performers. They beget spiritual pride and self righteousness, a contracted and bigoted dis- position, but neither meekness, nor lowliness of _ mind, nor charity. Some of the hours that some people spend in these exercises, might be much better filled up, in taking care of their families, or, in pursuing the labours of their callings. And those who have time for exercises of this kind, might de- vote some part of it very profitably, in inculcating moral duties, in recommending to the poor, indus- try ; to the rich, benevolence ; in correcting among worldly-minded people that excessive attachment, which they manifest for the things of this life ; in enforcing upon all classes a strict regard to truth, in every part of their conversation; honesty and up- rightness in all their dealings; in teaching children, reverence and love towards their parents ; and pa- _ rents, the important duties they owe to their chil- ° dren ; in instructing servants in: fidelity and dili- ‘gence towards their masters; and recommending to masters, kindness and good treatment to their ser- 7 a -_ 88. vants. And, in the private duties, besides recom- mending sobriety and temperance in all things, to exhort them to be humble, patient and meck. _ Such exercises as these would have a shance of conferring a good, that is not remote, but evident and within their grasp. These exercises would not be so apt to feed vanity, and would call forth no ridicule or disgrace. But this, I am afraid, is not the current of the present fashion ; the popular and overwhelming system is’to teach any thing, but morals. | From this view of prayer, it is evidently a duty. which requires knowledge, good sense and discre- ~ tion toonduct it with propriety ; and the best mo- del we can follow is the example of our Lord and Master. His prayers are plain, adapted to every capacity, and so general in their sentiments, that by every person, and on every occasion, they may be used with propriety. The abuse and corruption of this duty he frequently censures. Never were. pride and self-righteousness so completely exposed, as in the picture which he gives of the Pharisee and the Publican.. Nothing can convey a severer rebuke of the religious spirit of the times, than what He says of the Pharisees; they devourcd widows’ houses, and for a pretence made long pray- ers. Here is a striking contrast between the duty which they were performing and the temper and disposition of their lives. He condemns yain repe- 89 titions: He condemns ostentation : He condemns courting the applause of men, by standing praying — in the market-places and in the corners of the streets. The Pharisees persecuted this divine teacher, on account of the freedom with which he censured their superstition, and unmasked their sl pocrisy and self-righteousness. ~ Such strictures are not meant to discourage prayer, but to rescue it from the corruption and abuse, to which it is exposed, and to confine it to its due place in the services and duties of religion. It is the duty, and important duty of every one to worship his God, but it is not the duty of every one to take the lead in the exercises of devotion. The great bulk of us should follow our Saviour’s direc- tions, to confine ourselves to our closets, and to pray to our Father in secret; and, then, if we be not correct, we will not offend the ears of those who entertain purer sentiments of Religion ; and out Father, who heareth in secret, will forgive our ig- norance and reward usopenly. To take the lead, is not imposed on every one ; and to take the lead, requires due knowledge and qualifications. Solomon, in the book of Ecclesiastes, gives an ex~ cellent direction on entering upon this duty, found- ed on a just conception of the importance and so- lemnity of this service. Keep thy foot when thou goest to the house of God ; and be more ready (a hear, than to gtve the sacrifice of fools: for they consider not that they do esil, Be not rash with = i 90 thy mouth, and let not thy heart be hasty to utter any thing before God: for Godis in heaven, and thou upon earth ; therefore let thy words be few. Such a well weighed and forcible precept should summon the serious attention of men to the solem- nity and to the dignity of this service, and to check the presumption of those, who thrust themselves for- ward on such occasions, vain and ignorant, merely for the sake of a public exhibition. Men of sense, and a proper degree ofmodesty will always feel a difidence and distrust of themselves, when they are thus approaching the more immediate presence of their Maker. It is in that same awful presence that the holy spirits are represented, as covering their faces with their wingsand saying : Holy, Holy, Holy, Lord God Almighty, which was and is and ts to come ! How unlike is this solemn service to those prayers which consist of eager contentions in uttering the most terrible sentiments of the great Father of all; and labouring to harrow up every thing that can alarm and distress the weak and the jgnorant; and charging themselves with every vice, that they-can rake together from the vilest of mankind ! } =e RS re tat IS ee sts 91 CLA PIN abc ON REVEALED RELIGIONs L. 1. IN the preceding part of this Treatise, I have inci myself to what is called Natural Religion, but intermixing, at the same time, particularly in the article of Bien some of the sentiments of Revelation, to give strength and clearness to these doctrines. Under this head of natural religion, the doctrine of a Future State is commonly compre- hended ; but not meaning to enter, at any length, upon this subject, I have reserved the few things I had to offer, unti] I came to the doctrines of Reve- lation, as we there find that most important doc- trine recommended with greater clearness and certainty. But, though these doctrines are said to be deriv- ed from unzssisted nature and reason, yet the fact is, there never was any country, nor any age of the world, where these principles have been generally believed and professed, unless where Revelation has published and supported them. | There are only two Dispensations, which can, ‘with any propriety, put in their claim to have been given to the world by a divine revelation. The first was given to the Jewish Nation, by the mini- stration of Moses, In this we see God proclaimed 92. as the Creator of the Universe, and of all things therein, as the one God, possessed of all perfec- tions: we meet there also with a declaration of His providence. But from the marks and charac- ters of that religion, it was evidently greatly im- | perfect, intended only for a local and temporary re- ligion, and as preparatory to a more perfect reli- . gion, to which it constantly looks forward, and which was intended for the benefit of all mankind. The religion of Moses was confined to the Jew- ish Nation alone, restricted to them by the most positive commands, and hedged round by a multi- tude of ceremonies and ritual observances. The in- tention of these observances, on which the greatest stress is laid, was to keep them a separate and dis- tinct people ; and to prevent them from interming- ling with the other nations. The whole genius of this dispensation shewed, that it was never intended to be universal, nor to extend further into the world. One of the great ends for keeping the Jewsa distinct people was, that they might be the deposi- tory of the knowledge of the one, living and true God, and of the promises of some better things to come. For, if afterthey had received this know- ledge, they had been permitted to mingle with other nations, and to intermarry with them; from the natural propensity of that people, it is very evident that they would soon have surrendered their own principles, and adopted the religion of the surround- ing nations : for notwithstanding, the many proofs 93 they had of the visible interposition of heaven, they were constantly turning aside from their own wore ship to follow after idols. This consideration may furnish us with a satisfactory reason for the cere- monies and ritual observances imposed upon them. This was a measure of the greatest wisdom ; for nothing could have so well answered to separate them, and to keep them separate from the other na- tions and their idolatry, as this law of ceremonies so strongly enforced. itt Besides the ceremonial laws, we find also in this - Revelation given by Moses, a summary of excellent moral precepts, which were afterwards explained and greatly enlarged by the christian lawgiver, Jesus Christ. But, in the Mosaic dispensation we meet likewise with a number of predictions, pointing to something more perfect, which, in the fulness of time, was to be — manifested. Their sacred books give to us the character and some circumstances of the appear- ance of an illustrious messenger, who was to come and instruct mankind in truths of the highest im- portance. And this leads us to the consideration of this more perfect religion, which, less than eigh- | teen hundred years ago, was published to the world by Jesus Christ. ire Ys 2. The first ‘character of this religion was, that it was to be an universal religion. This appears from the nature of this dispensation and from all its principles, All men are interested in its general 94 principles, such as that there is a God, who is from everlasting to everlasting, every where present, and all-perfect ; that there is a future state to be de- termined by our behaviour here; that men are ac- countable for all their actions ; and that there will be a general judgement. It was intended to be an universal religion, as it is adapted to the capacity, — the circumstances and situation of all mankind. It “requires no costly sacrifices, for do the poor the gospel is preached. It is not restricted by any lo- ‘eal boundary, nor limited by hereditary descent.. The commission of the first preachers was the most _ extensive possible. Go and teach all nations. tt It is not the design of the present small Treatise, to bring forward the evidences in behalf of the gas- pel ; as a pretty long detail of these has been al- ready given in ‘f Popular Evidences of Natural _ Religion and Christianity.” In the present work i confine myself to a few of the distinguishing princi- ples of Christianity, particularly those of a practical -gendency, avoiding as far as I can, consistent with my principle design, to introduce dark and useless disquisitions. One of the most important and interesting in- structions, contained in the gospel, is the clear views that we have there of the future and eternal world. Life and immortality have been enlightened by the gospel. Before Christ came into the world, theve was a prevailing belief of immortality, wherever we find religion. | But men’s notions on. this head, ee a ‘ie ed eee a et he a > eoccack, en ee IEP ce Oe were, in general, dark and obscure, and commonly tinctured by the peculiar system of their philosophy. The wisest and the most virtuous of the heathens sometimes expressed their hopes of a future exist- ence in clear and animated language ; and at other times, again, in the language of doubt and uncer- tainty. It was Jesus Christ only, who spoke with uniform certainty on these exalted hopes of men; In every circumstance and situation, He was invari- ably the same: the same on mount Tabor as on mount Calvary; and he brought home these eter- nal hopes to the breasts of his chosen disciples, In these hopes they lived, and in the same triumphant hopes they died. , Some of the testimonies giyen to our Saviour, when on this earth, bore testimony at the same time, to the important doctrine of a future state. Mes- sengers from the eternal world proclaimed his first coming upon this earth, when they sang Glory to God in the highest, Sc. A voice from heaven, at his baptism, the glorious scene at his transfigura- tion, the testimonies given to him when upon the cross, proclaim to us, at the same time, that there is another world: and that the blessed inhabitants there, are interested i in the concerns of man. ~ But the strongest evidence of all, was histriumph- ant resurrection from the dead. This was an evi- dence addressed, both to the understandings and senses of men. His enemies undesignedly secured to us the best evidence, that he really died : they. 96 set a watch to guard his sepulchre : they confess- ed his resurrection by bribing the Roman guard to propagate the false report, that his disciples stole him away, whilst they slept. And these enemies, who called upon him to come down from the cross, and they would believe on him; yet after he came from the grave itself, remained still hardened in their unbelief. . The nature of His resurrection-body furnishes us with a specimen of that change, which shall pass on our bodies, by death and the resurrection. After that, it possessed properties, with which we do not find it endowed before death. He for a long time walked with two of the disciples on the day of his resurrection, but they knew him not, and sometime after discovering himself to them, he vanished out of their sight. | He appeared unexpectedly among his disciples when the door was shut: and after continuing on this earth forty days, occasionally ap- pearing to his disciples, during that period; and Shewing himself alive by many infallible proofs, and speaking of the things pertaining to the king- dom of God ; he led them out as far as Bethany, and lifted up his hands and blessed them; and while he blessed them, he was parted from them and. carried up into heaven, and a cloud received him out of their sight. It appears, then, from these accounts; that his body had undergone a great change ; possessed of a.power of appearing or dis- appearing, of coming into them, or departing from oF them, when the doors were shut; a power also of ascending up into heaven. The character which the Apostle Paul gives of this change, is, that our “bodies shall become spiritual, immortal and incor ruptible. But for a view of the different evidences of this important doctrine, I must refer to the ‘‘ Intimations and Evidences of a Future State,” where they are given considerably in detail. I shall only add here some practical purpaves, to which this doctrine may apply. | 3. This doctrine accounts for some of the extra- ordinary appearances, in this world. Nothing puzzles men more, than to see virtue often in a suf- fering state, and greatly depressed, and vice often triumphant. But, if there be a future state, this difficulty is immediately removed. ‘There may be many. and good reasons, why virtue cannot, and, indeed, should not be completely rewarded here ; and, also, why vice should not be immediately punished. We are certain, that the punishment of the wicked would, in many cases, involve the innocent in their sufferings; but, in another state all these disorders will be rectified. 7 | And, if we see the tyrant successful, it is because he is an instrument in the hand of providence, to punish a guilty, and to rouse a careless world. — Ma fe is employed in works, which it would be unsuitable for a good man to execute. But, if there be anor ther world, he is delivered over to the justice @ of the: if 98 great governor, to associate with these spirits, for whom his principles and his life have prepared him.. If, in the history of this world, we meet with -many things which we may not be able to recon- cile with the wisdom, the justice and goodness of the divine administration, we may account for these appearances from the consideration, that the pre- sent is only a part, and a dark part of the grand scheme of providence ; and intimately connected with the future world: and could we see the con- nection and dependence, we would see that all is wise and good. Here, we see only the beginning of a plan: we see neither the principles, upon which it is founded, nor its progress, nor termina- tion. Many things, to us, appear dark and obscure, because we see only a part of them. What can be more severe, and, to us, apparently contrary to the principles of justice and goodness, than the be- ginning of the history of Joseph ? but the end justi- fies all the means. To Jacob, in particular, the be- ginning was severe ; but the end to be answered was the salvation of Jacob, and the family and na- tion of Israel. The history of our Saviour, in its beginning, is dark and inexplicable ; but the end to be answered was excellent, extensive and bene» volent. F urther, the doctrine of the future state will help to reconcile man to his present state and appoint- ment. He may expect to meet with dispensations, 29 _ which he cannot account for; and he maybe exposed to sufferings severe in themselves ; and which he can- not remove ; but, in the end, these sufferings may minister to his future happiness. Some sufferings may be for the exercise of his faith and patience ; some for the improvement of his temper ; some to cure his worldly-mindedness ; some to bring down his pride ; some to teach him the unsatisfactory na- ture of all earthly enjoyments; and all these, in different ways, are meant to carry forward his eter- nal happiness. Such dispensations are inexplicable, upon the belief, that this world is the only state of his existence ; but they are all wise and excellent, upon the supposition that they are intended to pre- pare us for eternity. And our light affliction, which is but for a moment, worketh for us a far more ex- ceeding and eternal weight of Glory. 4. The doctrine of Dec tiee dl is peculiar to Revelation, but particularly to Christianity : it is a doctrine adapted to our nature and situation ; and proceeds upon the supposition, that we are imper- fect creatures, liable to errors and to sin. It is founded upon the representation of-the goodness and mercy of God ; and that mercy is promised to us by Jesus Christ, upon the condition of repent-. “ance, and forsaking our sins. John, his forerunner, preached the baptism ofrepentance for the remission of séns sand addresses himself to sinners of diffe- rent descriptions. Our Saviour himself says ; he came nol to call the righteous but sinners to repentance: H 2 100 Fis Apostles, after his resurrection, preached, He- pent and be baplized every one of you in the name . of Jesus Christ, for the remission of sins, and that your sins may be blotted out. Some of Christ’s most beautiful parables were spoken to recommend and encourage repentance. The parable of the prodigal-son is a natural representation of the dis- tress arising from departing from our father’s house, and from following a profligate, and wicked life 5 and it furnishes us with a striking and tender pic- ture of the readiness and joy, with which our hea- venly father forgives and receives the returning sinner. Some of the lesser parables also, that of the lost sheep, and the lost piece of money make “heaven itself and the holy angels to rejoice im the galvation of sinners: and nothing can give us a higher idea of the benevolence, the love and hap- piness of that blessed company. | The mercy of God, on these terms, is offered to, _ the greatest of sinners. Our Saviour’s treatment of ¢he woman taken in adultery, furnishes us with an instance of his readiness to encourage and receive the penitent. He checks the violence of her accu- sers, by letting them know, that he was perfectly acquainted with their lives ; and he maintains the intcrests of holiness, by dismissing her with this ad~ monition; go and sin no more. Paul was the bit- terest persecutor ot the church of Christ ; and in the ‘pursuit of his hatred against the innocent followers of Jesus, he committed the most enormous crimes : a ae 101 he breathed out threatenings and slaughter against the disciples of our Lord, and persecuted this way unto death: yet he found mercy, and his case is entered in the earliest records of the church of Christ, to proclaim the extent, the benefit and efficacy of repentance. L have noticed, how well this doctrine is adapted to the nature ofman. And this may be urged as one proof of its excéllence, and of the truth of this religion in general. Had it been published, as one of the indispensible conditions of obtaining eternal happiness, that man was to live a pure and spotless life, in the most extensive sense, in thought, word and deed; this would have been a condition the most hopeless and discouraging, when addressed to creatures weak and fallible and liable daily to offend. It would have been a condition, that must have effectually shut out man, from all the expectations of eternal life. But Christ came not to condemn the world, but to save them; and fo purify unto him- self a peculiar people, zealous of good works. And this is to be effected by the only method by which such creatures can be purified, by proclaiming the pardon of God and his acceptance of sinners by res pentance, on the terms of the Gospel. _ And this isa doctrine applicable to men of every description. The best of men are liable to offend and are daily offending their God. Thereis no perfec- tion here below. Jf we say that we have no sin, we deceive ourselves, and the truth is not im Use HS 102 _ There is none righteous, no not one. What then must be the condition of men, were there no door of hope opened by this doctrine of the Gospel ? ‘We are, in these cases, to repent and forsake our sins; and we are thus to endeavour to root out our sins, and to press forwards towards perfection. This will be a work of care and diligence ; and will re- quire our utmost exertion ; but we are not to be discouraged either by the length or difficulty of the work ; for He, who is to be our judge, is well ac- quainted with our nature and infirmities ; and will make all gracious allowance for our unavoidable imperfections and deficiencies, | Men may dispute about the means, which inf- nite wisdom has devised to give efficacy to repent- ance ; and it may not be easy to settle disputes of this nature. But the practical part is easy to com- prehend ; and if we should commit any errors in the theory, especially after we have made use of all diligence ; we may trust, that, He, who knows our hearts, will pardon errors, which we cannot thus rectify. | On the head of Repentance, we meet with opi- nions, very prevalent, which appear to have no foundation, either in scripture or reason, and not warranted by any example of authority ; and some of which opinions must have an unfortunate influ- €nce on practice. The opinions, I refer tO, are, that Repentance is a work produced instantane- Qusly, attended with much labour and distress, — 103 but a labour which evety christian must pass through, not confined to notorious sinners, but must extend to every character. This idea of Repent- ance seems to have been borrowed from what our Saviour says to Nicodemus : Except a man be born again, he cannot see the kindom of God. ‘Thusa peculiar doctrine is formed from a metaphorical ex- pression, signifying that when a sinner changes his life and enters upon the religious profession, a great change must take place in his moral conduct : and. this change is strongly characterised by saying, that he must be born again. This general meaning scarcely any one could have mistaken. But men of juxuriant fancies have built upon this foundation a monstrous superstructure. By the abuse of the metaphor, sinking the simple instruction intended. to be conveyed,, they have seized upon the figura- tive expression, and given a fanciful idea of repent- ance; and oblige all their proselytes to pass through. the different parts of this operation. | Repentance is the new birth; therefore it must be in general a sudden work, and accompanied with labour and pain. And, as in the case of the com- mon birth, there is a great variety in their suffer- ings; so itmust be the same in the new birth. - Inthe first place, what shall we say of those, who have been taught by pious parents to remember their Creator in the days of their youth, and trained up in the way which they should go, and when old, have not departed from it: must they also HA 104 pass through this fiery trial? Is there then, on this system, to be no distinction between those and others who have never enjoyed any such advantage, who influeticed by no religious and virtuous éduz cation, and favoured by no excellent example, have. spent their youth in ignorance, and, as they advanced in life, have abandoned themselves to every species of licentiousness and vice? A change and a great change is necessary to be undergone by these, be- fore they can be accounted christians ; but whether that change must be sudden or gradual, it is not necessary to determine. Could men deliver them- selves from the trammiels of system, and form their judgements upon the principles of common sense and observation ; it might be affirmed, that this change, in some cases, may be begun by a sudden impulse ; and in others be gradual and progressive. In some instances the mind may receive a sudden > impulse from different causes, and direct the atten- tion of men to religion and to their duty. But in other cases, the beginnings of the change may be almost imperceptible and without having it in our power to assign any particular cause. And this is not inconsistent with what our Saviour says. The woind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence tt cometh, and whither it voeth. Of sudden changes it may be observed that they are not always lasting. The cause that gave the impulse may be withdrawn ; the fears that were roused may haye subsided; and “ae ag 105 l the resolutions that were then formed lose their. power and vanish. | - The doctrine of sudden repentances may perhaps be built on examples drawn from Scripture. We hear of the conversion of many thousands, in one day, by the preaching of the Apostles. But conver. sions ought not to be confounded with repentance. In these sudden conversions we find causes suffi- ciently powerful to account for these extraordinary effects. This was the first opportunity, that most of those people ever enjoyed, for hearing the faith in Christ ; and they were so struck with the reason- ableness of the doctrines, the excellence of the pre- cepts, and the perfection of the example, that the preaching of the Apostles produced an instantane- ous change. But it is also to be added, that the Apostles of our Lord had credentials to produce, of which no modern preachers have a right to boast. They had the gift of tongues, the power of work- ing miracles, of healing all manner of diseases ; and those powers remove all our wonder at these ex- itraordinary effects. Paul was converted suddenly, but his conversion was brought about by a light, and a power irresistible. Allowing, therefore, that | there may be sudden changes, on some particular occasions ; yet, in such cases, we must beware of, counterfeits ; for things, which happen contrary to the common observation and experience of man- kind, must ever be regarded with an eye of suspi- cion. 106 The nature and extent of these changes are caté- fully to be attended to. - The change may perhaps be only partial, and made to very little substantial advantage ; for it is no easy work to make a very material change and improvement in the nature of man. And, injudging of such changes; we labour under many and great disadvantages; for we can- not see the heart: we can only form our judgement by an appeal to the fruits. The change may be only superficial; covered with the cloak of profes- sion, we cannot see the workings of the heart. The same natural passions, and the same dispositions may remain still. He that was irritable, or pee- vish, or discontented may be the same still. He that was proud or covetous, or ambitious, or worldly- minded, or uncharitable may be the same still. And he may feel himself more easy under the in- fluence of his prevailing passions or temper ; as he has got something in his new profession and char- acter, which, he fancies, gives him a title to the pardon of his sins and acceptance with heaven. Or, perhaps, he may have made no more but an exchange of vices ; a total disregard to religion, he may have exchanged for bigotry, uncharitableness and bitter zeal; intemperance for hypocrisy ; pro- fligacy for self-righteousness ; and an attachment to the fashionable amusements of life, for sourness and melanchaly. By these exchanges, he cannot have come much nearer to the kingdom of heaven. With respect to the labour and pain accompany- sitting nag \ ae 107 ing this change, it is difficult to conjecture, from what source this doctrine has been borrowed, un- Jess it be, as I have already hinted, from what pass- ed between our Saviour and Nicodemus : but from circumstances, there is reason to believe, that such a change is more likely to produce joy: and this supposition is favoured by a reference to particular _ cases. The gospel diffuses new light and containg tidings of great joy to man. Paul’s case was an imstance of a sudden change: and Paul wasa great sinner ; and this change was brought about by a scene most awful and sublime. He remained three days, after this, blind ; but we hear nothing of labour or of horror in this case. We have the jailor’s case, whose history and conversion are re- lated in the 16th chapter of the Acts of the Apostles, with several minute circumstances. When the foundations of the prison were shaken and the doors burst open, by the vielence of an earthquake ; and the bonds of all the prisoners were loosed, the jailor, it is said, came in trembling and fell down before Paul and Silas. But the causes of his trem- bling are well assigned :_besides the terror, which such an earthquake must unavoidably inspire, ano- ther cause is distinctly mentioned ; he supposed, that the prisoners had fled, and he must have suffered punishment, But no sooner was his mind made easy onthis account, by the generous assurance of the Apostle, than he brought out Paul and Silas, 108 -and with earnestness called out ; what shall I do to be saved. And they said. Believe on the Lord Jesus Christ, and thou shalt be saved and thy house. And the conclusion is as follows. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God, with all his house. ‘ Here then we find the very reverse of pain and labour. He rejoiced. I have now only shortly to refer to the case of the Ethiopian eunuch, bap- ‘tised by Philip. It is said, that when they were come out of the water, the spirit of the Lord caught away Philip ; and the eunuch went on his way re- joicing. ‘Vhis is certainly natural and spina was to be expected. If this then be the case, is it not to be regarded as a corruption of the truths of christianity, and im- posing a grievous yoke upon men, to insist that they shall pass through this fiery trial, before they ~ be entitled to the hopes and privileges of the true christian ? And then to produce this effect they are assailed with every thing that is terrible, to spread gloom and melancholy over all. Is not this also giving them a most forbidding re- presentation of the christian religion, and of its great author? And besides all these, it is establishing « system of falshood and deceit, and banishing truth and integrity. For if these converts, cannot raise _ real terrors and distress in their minds by their own reflections, aided and assisted by the exettions of 109 their instructors, they must be under the necessity of feigning such feelings, to render themselves ac- ceptable members to this society. | And then to crown the whole, after passing through the pains of this new birth, and their feelings of terror have subsided, they are exalted to a state of unbounded confidence ; their sins are pardoned, and they are secured of eternal life. CHAP. VY. - ON RELIGIOUS DUTIES. hi Tue Religion of Christ is not a system of speculation, but is intended as a complete rule of life. It is a system of practice ;. for one of the great ends for which he came into the world was, to purify unto himself a peculiar people, zealous of good works. If we assume then this for a princi- ple, we will, of course, lay the greatest stress on these articles, which lead to practice. Principles of importance are all obvious and clear, and adapted to the common comprehension of mankind. Such are all the doctrines which our Saviour himself taught, either in his direct addresses, or in his parables. He studiously avoids every thing Z 110. that is only curious, and every thing which is dark - and abstruse. And well would it have been for the christian world and for the success of his gospel, if all his followers, with equal care, had adhered to this excellent pattern, laying stress only on things of im- portance, and on which our Lord and Master laid stress. It is impossible to make all men think alike on subjects, that are exalted above the perfect come prehension of men. Men, who seldom think for themselves, may pretend to agree on such subjects ; but those, who pay attention to human nature, must admit that this is an agreement without examination, and founded on ignorance. The difference of talents, tastes, application and information, will un- avoidably create differences in men’s opinions upon subjects of a speculative nature. Hence, honest men may differ upon some of the abstruse points of religion, and yet accord in all the important prac- tical parts ; be equally attentive to the general and important doctrines of Christ ; and be affected with equal gratitude towards him, for all he did, taught and suffered for men, and be equally obedient to his commandments. The disputes, the quarrels, the animosities, the dissensions and hatreds, have all sprung up about things of no value ; but they have done infinite harm to the christian cause. ‘ 2. The first and great duty recommended to us in the Gospel isto Love cop. And the genuine re- presentation given of Him by Jesus Christ must immediately lead to love, if we firmly: believe ia iit this character. The first commandment is Thou shalt love the Lord thy God, &c. But the bare command could not produce this. The affections of the mind must have a proper foundation for their exercise. - We cannot believe without evidence ; and we cannot love whom we please, or hate whom we please. Weare brought to love God in a man- ner similar to that by which we love men. Place before us a perfect moral character, which, if we have not seen we may suppose, guided in all his ac- tions, by a strict regard to justice, to integrity, and doing all the possible good in his power, free also of every bad passion; and all his virtues in a con- tinual exercise ; now, we cannot help loving such — a character. But in God we have an image of a Being all-perfect, and in Him, no blot or stain or any kind of defect. And what greatly heightens the perfection of this character, is that all his moral per- fections are sustained by perfect power and regulat- ed by infinite wisdom. The picture which our Saviour gives us of his providence is to inspire love. His care and kind- ness which are universal, extending toall his crea- tures, watching over and providing for birds and beasts and every living thing, with the greatest ten- derness, should inspire us with love to Him. God's peculiar care and goodness to the sons and children of men, ought to present Him as the object of our supreme regard. From the representation of his fare to the lower animals, our Saviour infers his 112 peculiar care of man. Nothing can be more ten- der, than his description of God’s goodness. Be- hold, says he, the fowls of the air, they sow not, neither do they reap, nor gather into barns 3 yet your heavenly father feedeth them. Are not ye much better than they? And he. continues, Where- fore if God so clothe the grass of the field, which to day is, and to morrow is cast tnto the oven, shall He not much more clothe you, O ye of little faith? He tells us also of the readiness of our heavenly father, to grant all our reasonable requests. Tf, ye then being evil know how to give good gifts unto your children, how much more shall your father, which és in heaven, give good things to them that ask him? - But the love of God is peculiarly seen in his pro- vision for us as.immortal creatures. God so loved the world, that He gave his only begotten Son that whosoever believeth on him should not perish, buf have everlasting life. This implies the most €X- tensive affection, And, in consequence of this ap- pointment, we see the care and pains taken by the ever-blessed Jesus to persuade men to come unto him, and to embrace the gracious offers of his hea- venly father. | Our Saviour spoke several beauti- ful parables to give us an image of the care and “ove of God. We see this in the parable of the prodigal son, in which 1s represented the readiness with which our heavenly Father receives a returning penitent. He himself says, that He came to seek and to save that which was lost. And the whole ee 113. of his life, who, in this respect, was the brightness of the Father's Glory and the express image of his person, was a most beautiful illustration of divine love. , Now, if we believe this to be the genuine char- acter of our Father in heaven, what argument can be employed better calculated to produce in us the love of God? And, I need scarcely to add, that no doctrine ought to be admitted, which should have the smallest tendency to lessen our love. _ Upon this principle, our obedience can be best founded ; for, if we love God, we will pay a cheer- ful obedience to his commandments. And, from thissame principle will flow the’ other duties of the christian life. | Upon this principle, we can safely put our trust and confidence in Him, resign our- selves to his disposal; and, in every situation, adopt the prayer of our Saviour ; Not my will, but thine be done. And upon this principle, we will strive to imitate Him, as far as our imperfect nature will admit. The principle of the love of God will preserve us from murmuring and repining, knowing, that all things are under his all-perfect government. And the love of God will also be the best foundation of every moral duty, This duty was well illustrated in the life of Christ. We see his perfect love exemplified, in his cheerful obedience, and his unlimited resignation to the willof God. We see how readily he executed LI 114 ‘all his will, in submitting patiently to every suffers. ‘ing, knowing, that they were the appointment of his Father. ‘We see the same temper, when he says, The cup which my father has given me shall f not drink 2 We see his love in the zeal he ever manifested for the glory of God ; and in his ardent wish to glorify Him, in his death. _ ‘This representation of God’s love is not the Jan- ‘guage of Enthusiasm. It must be a rational duty, if we are to have any dependence upon it, founded upon the most amiable conceptions of God, par- ticularly of his infinite goodness and love. 8, The next duty in rank and importance in the. christian system is to love man. To love our neigh- Bour as ourself is the second commandment in the morality of Christ. | There are two or three precepts given by our Lord, which are to be regarded as standards, and which we are constantly to look to, though to these Standards, we can never arrive. But they are of excellent use to cut off all excuses for the neglect of duty ; ; and totellus, that we are constantly to be in an improying and progressive state. The pre- cepts to which I refer are: To love the Lord our God, with all our heart, with all our soul, and with all our mind. Secondly. To love our neighbour asourself. Thirdly. To be perfect as our Father in heaven is perfect, and Lastly. To love oun Enes mies. To the perfection of these we never can arrive ; but still by these we are to regulate ouy. ae — 115 exertions. If we be guided by this precept. To love our neighbour as ourself, we will never seek our own interest, by sacrificing the interest of our neighbour : we will strive against the indulgence of _any malignant passion, such as jealousy, envy, malice, hatred, and a desire of revenge. We will promote the interest of our neighbours with impartiality and candour, seeking their peace and happiness, as far as it is in our power. To be perfect as our Father in heaven is perfect, can never be accomplished ; but we may still strive to come up to this standard. With our best powers and exertions, we must ever be greatly defective; but there should be no stop in our progress, rising constantly higher and higher in. the scale of improvement ; keeping ever before us the moral perfections of the Supreme Being, and making it the height of our ambition to be rising towards our Maker. The great object of Christi- anity is the perfection of our nature ; and nothing shews it more forcibly, than such commands. We certainly may meet with many instances of men, whom, it is contrary to nature to love: we cannot love the wicked: we cannot love the tyrant: we cannot love the murderer, nor the dishonest, the de- ceitful, and the impure, so long as they continue such ; yet we should conduct ourselves towards them with all the candour and benevolence possi- ble ; we should wish their reformation, and not, their utter destruction ; we ought to pity them, ts pray for them, to labour all that is jn our power Ig 116 for their real good. And in this we imitate our heavenly Father. : In fact, the best rule, by which we can regulate our conduct towards them, and our treatment of them, is to consider, how Jesus Christ would have treated them. His example is our best rule. He made a distinction in his love to men, even in his own family : He had a beloved disciple. He could ‘not love the Pharisees, and their hypocrisy, as he did his disciples. But in his treatment of sinners, we find nothing harsh or severe. He exerts every power to bring them to repentance : he makes all gracious allowances for them, and so should we. "This is gradually rising towards loving them. By this same rule, we may interpret those other ‘difficult commands, To love our enemies. To do good for evil. It is much more within our power to return good for evil, than to love our enemies. Man has it in his power to do good, even in cases, where it runs counter to his inclinations: but, as I have before observed, love is not in our power, at all times. The same rule of interpretation will guide us also in those other difficult duties, of pardoning offences, and forgiving injuries. _ By these explanations, we are enabled to see the yeasonableness, the excellence and perfection of the moral duties recommended by our Lord. Had he _ given to us a standard shorter, we should still have ‘kept within the measure of that short standard. H cad he, for 1 instance, called upon us to imitate, not te (es = Sn F git a, nn a Aas oe 117 the divine nature, but some eminent man, such as Abraham or Moses, &c.; as none of these were perfect, where they were deficient, we should have thought ourselves justified in keeping still be- low. Ifthe command had been to love our neigh- bour, as far as it is in our power, and consistent with our nature; hence we would have been disposed to make our duty bend down to our abilities ; and to have justified. ourselves by our weakness and im- perfections. But by calling upon us, to love our neighbour as ourselves ; this is the highest possible Standard; and the nearer we come to it, to the greater perfection will we carry our nature. Besides, this standard is excellently calculated to measure all our other relative duties. It will extend to our beneficence, to our justice, and to most of these relative duties, which we are required to prac- tise. In another place, he gives us another rule of conduct: whatsoever we would, that men should _doto us, that we are to do to them, in similar cir- cumstances and situations. "That benevolence and kindness, which we would wish to receive, that let usrender: and that justice, not which we expect, but what we would wish to receive from men, that let-us administer to our neighbour, when it comes within our power. And, if we could be brought to love our neighbour as ourselves, it would be easy to define the acts of justice, which we ought to pay. 4. Were we to explain the christian duties by what Christ himself taught, we should find it a sys I 3 rs). tem plain, and which all men may perfectly under: stand. He la s the greatest stress upon the per- formances of moral duties ; and never intermingles with his instructions, on this head, any principle or | doctrine, that can lessen our obligation to the per- formance. And teachers of Christianity should be extremely cautious of advancing any. sentiments, which can lessen our esteem and regard for those duties which Christ plainly taught. Is is necessary to enter this caution, because we so often find books, which put in their claim to the purest Gospel instructions, in which, it is not only insinuated but plainly taught and asserted, that good works can never be accepted by God; thatit is dangerous to rely upon them ; and, that there is no kind of merit in their performance. Now, if men can be persuaded, that such are the genuine » doctrines of Christ, they will pay no attention to du- ties that are useless in themselves, and cannot bring them nearer to the kingdom of God. They will, of course; be under the impression of no fear, when they neglect such performances ; because their salvation can in nowise be concerned, in obey- ing these commands of their Maker. What must be the natural effect of such instruc- tions? Is not this opening a wide door to every kind of vice, and letting in immorality likea flood ? I know, that there are many men of excellent characters who support these principles ; and that they wish not to encourage vice; that they have a LS method of recommending moral duties, in a circuit: ous route; and labour to avoid the charge of coun+ tenancing immorality. But the manner of avoid- ing such charges isso dark and perplexed; that it is not easy for those, who afe possessed of an enlarged understanding to become masters of the explanation: in what situations then must be christians of honest hearts, but of plain capacities ? "The odium which they cast upon moral duties can be understood by all; but the obligation after this, to their observance, few can distinctly comprehend, Joaded with so many puzzling explanations. There js no way to extricate themselves from such difficul- ties, but by relying upon the word and authority of their teachers. This is carrying Protestants back to _ that implicit faith which we blame so much in the Catholic church ; and the deliverance from which constitutes one of the greatest blessings of the Re- formation. And though the gospel be preached to the poor, yet it requires great learning to under- stand this gospel. Ever since the Reformation, doctrines of this kind have entered into the creeds of many profess- ed christians ; but still in those churches, where they have been adopted, they have ever appeared so contrary to every maxim of reason, and to the first principles of religion, that they have been suffered to lie dormant by most of the preachers 5 and, if they have occasionally been brought forward, they have endeavoured to explain and guard them ip ; 14 120 one way or other, from doing the mischief which they are calculated to produce. But of late years, they haye appeared in the most conspicuous point of view, standing forward, on all occasions, and pressed upon the attention of mankind, by every threatening ;_ whilst moral duties are not only neg- lected but abused. But, if moral duties be not a part, and the most important part of Religion, in - what, then, does religion consist? A frm belief of the great truths of religion is the best foundation of a good life ; but these principles must not remain inactive ; but be possessed of such a power as to produce their proper effects. By resting upon belief or faith alone, and maintaining, that this is every thing, you compel men either to deceive themselves or to impose upon the world. Those, who are best acquainted with the human mind, know well that you cannot command it to believe even what you wish, What hold then can you have of the great mass of mankind, by saying faith is the ultimate object, and, at the same time, bringing forth rail- ing accusations, against the christian virtues? It is easy to profess any kind of belief, but it is not so easy to obey the commands of our Maker. Every one, who has the real interests of Christianity at heart, must lament the pregress and prevalence of such principles, They are fast paving the Way to Infidelity ; by exposing the religion of Christ te contempt and ridicule. The transition is short from. enthusiasm and superstition ta the wide gulph ef, 121 Unbelief. It is a prediction, that one may yenture to publish, that such a phrensy cannot be of long duration. Whenever you banish reason, you can have no fast hold of the mind of man. An atten- tive observer may even now see, that principles of this kind do not always descend to the second generation. The absurdity of the principles of the father often disgusts the son; unnecessary austerity “frightens him; and the neglect of educating him in reasonable principles leaves him no firm ground - _ whereon to stand. The prevailing religion, in many parts, on the continent of Europe, some years ago, was gross superstition ; this led their philosophers io infidelity ; and the great mass of the people sur- rendered their faith, without a struggle ; and fol- lowed their leaders through all their different changes; and they are now suffering an awful punishment from providence, by being delivered up to the most abject slavery. Such must be the effects of abandoning every thing that is reasonable in matters of religion. a I have already observed, that, among those who support those principles, there are many men of ex- cellent characters and exemplary lives; but this should be a subject rather of lamentation, than of triumph ; for their correct lives become unfortunate vehicles to convey the deadly poison; for their prin- ciples can never encourage correctness of life, e1- _ther in themselves or in their disciples. As the foundation of this perplexing system, it is 122 asserted in the first place, “that man of himself “can do nothing.” By tacking together detached texts of scripture, you may be able to maintain many gross absurdities. By sophistry of this kind, do many men support some of their favourite opi- nions. In this number.may be ranked the popular and fashionable doctrine, “that man of himself can “ do nothing! What a pity is it, that the same. sense which governs men in the common affairs of _hife, should abandon them in matters of religion? It would fare much better with the interests of re- ligion, were men to deal less in theory and apply more to experience ; and to beware of building sys- tems upon verbal criticisms, on dark and. disputed passages, whilst they sani the general spirit of the gospel. With respect to the favourite seoaines that man “can do nothing of himself.” Do those, who maintain this, regulate their conduct by it, in the common affairs of life? The whole course of hue - man life proceeds on a system directly the reverse of this. “The master, whatever his religious princi- pels be, issues out his commands to his servant, who, he knows, has the power to obey; and the faithful servant sets about the execution of his mas- ter’s reasonable commands, without questioning his own powers to accomplish them. The parent instructs his child, admonishes, rebukes, and, whem hecessary, corrects for the transgression or neglect ef his commands. Justice is administered, upon 23 _the principle, that man isa free agent ; and no ex- cuse will be admitted from the criminal, on account of his inability. And will men, afterall this, deny the exercise of this, in matters of religion, the most important of all concerns ? They preach, they in- struct, they exhort, they bring forward promises and threatenings ; they chide their hearers for want of faith, for inattention and hardness of heart; and ~ conclude with telling them, “ they have no power “ to do any thing.” The inference to be drawn from this, must be left to the reflections of the ra- tional and unprejudiced part of mankind ; if reason and common sense too are not to be totally banish- ed from religion. | | 2 But they persist, “ that you lessen the merits of ‘* the divine Saviour, if you allow any thing to.be ~ « done by man himself.” This argument is sup- posed unanswerable | for by. pressing close this principle, you are reduced to the necessity, either of surrendering at discretion, or of casting an insult _ on Jesus Christ. | But in answer, I cannot find any place in the New Testament, where this doctrine is fairly pub- lished. Besides, with the same propriety, it may be urged, that Christ must breathe for you, eat for you, and perform for you all the different functions of life. And, if this be the case, what is the diffe- rence between the duties of a man and of a stone ! And with what shadow of justice could a man be punished for not doing, what confessedly he cannot 124 do? Or it will be said that man has a power td do all the common duties of life, but has no power to do those things, which are the distinguishing ora naments of man, to serve God and to keep his commandments ? But it is insisted, “that it is a duty required of “us to ascribe every thing to Christ ; and that by “ so doing we exalt the merits of the Saviour.” Let us see how this will apply to a common case. Sup- pose some great and good man had conferred upon us some extraordinary favour, but upon this condi- tion, that we should unceasingly acknowledge this favour ; would our idea of his goodness be greatly exalted by this condition? Would not this appear to proceed from vain glory and ostenta- tion, and greatly detract from his merits and good- ness? How then must our conceptions of the be- nevolence of the Saviour of the world be exalted by having this condition fixed to it ; that it must con- stantly be acknowledged, by such creatures as we are? When he was on this earth, in his state of humiliation, after performing great and good works, he dismisses those on whom they had been con- ferred, with this charge : see you tellno man. His enjoining silence, in this respect, should not lessen our gratitude and our remembrance of them, though we should find no commanded duty of this kind. Duty and gratitude call on us to remember what he did and suffered for the. world ; but it will not increase our ideas of his exalted character to be- sie peal eae 125 lieve, that he has enjoined us to acknowledge, that he does every thing for us. It is proper to combat such delusions, because by an improper reliance upon them, men suppose themselves released from every obligation to duty, by trusting, that they have nothing to do for them- selves, for that Christ does all for them; and on the strength of this, they purchase to themselves a licence to continue in sin, But, it is further insisted, © that by thus reducing ‘¢ mantoa complete state of inability, you magnify &* more and more the grace of God in those, wha « shall be raised to everlasting life.” But whaé Perfection is there magnified in the case of those, who are excluded thus from mercy, and condemned to everlasting death! What idea must we form of divine grace, from the following statement ; on the principles of this system ? God from all eternity destined a certain number of rational creatures to be called forth into being, in time, and to be placed in such a situation, that very important duties were re- quired of them; but they can do nothing. By the very condition of their existence, they have it not in their power, and they never had it in their power, to do any thing: and this condition is imposed on them by their Maker. Some of these, however, by his sovereign will, and pleasure, He raised to ever- lasting life ; but anoth er part, what portion we are not permitted to say, are left to everlasting misery. And can this statement magnify the sovereign grace 126 — ef God! Is this the God and father of our Lord Jesus Christ, who, we are taught, is no respecter of persons ? What idea could we form of a sovereign among men, who could act upon this principle ? We could neither call him gracious nor just. We might fear him, but we could not love him. And is this to be called crace! Howis language pros- tituted, in such doctrines! What insults do men thus offer to their Father in heaven ! After having thus taken notice of some of those popular principles, that stand in opposition to gos- pel morality, I come now to observe, that if we read the instructions of our Lord, we will find, that he taught the purest system of morals, and in the plainest language. And he teaches them without any kind of qualification or reserve; and he lays the greatest stress upon them: he promises to them the greatest reward: he so speaks of them, that we have every reason to believe, that the performance of them is pleasing to God. ) If this be not the case, he is certainly leading men into a labyrinth of error. Can we suppose, that he delivered these precepts, in the plainest and strongest language, but left to his apostles, or to some of the learned doctors, that were to arise after- wards in his church, to give to us the true sense of him, who spoke as one having authority and not as éhe scribes? How has this happened! O blessed Jesus, has thou dealt thus unfairly with thy disciples! In his sermon on the mount, he says: Blessed p ee ee - 127 are the meek: Blessed are the merciful: Blessed. are the pure in heart, Sc. What are we to under- stand by such blessings, if God does not approve of such dispositions ?» For what purpose are they spo- ken? Why does he call upon us to love God ? To love our neighbours? To forgive men their trespasses 2 To imitate our Father in heaven ? and a great number of other most excellent religi- ous and moral precepts? How are we to under- stand that account which he gives of the solemn proceedings on the great day of the Lord: Come ye blessed of my father, &e, And then he gives the principle, on which this magnificent blessing is founded. For I was an hungered, Xc. The whole of this is most interesting and beautiful : it is inimitable: see the 25th chapter of Matthew, It is impossible to find, any where, such a picture of pure and perfect morality, as is exhibited in this description ; and no where enforced by such power- ful arguments. | Every man of plain sense would naturally infer, that this morality i is highly accepta- ble to God, when he considers the magnificent re-. ard bestowed upon it. If this be not the case, si are we to understand the other instructions of the ever blessed Jesus ? All is dark and deceitful. Suppose, that you should find any sentiment or doctrine, in the Epistles, that stands in contradiction tothis, Upon what principle should we settle this difference? To whom are we to give the preter. gnce? To Paut,or to Jesus Curist? | a 128 5, It does much harm to genuine Christianity, te make a distinction between religion and morality, placing them thus at variance. Religion, upon this system, is restricted almost entirely, to the public and private exercises of religion; and thus a great share of some people’s time is devoted to praying and to preaching, whilst the duties we owe to our neigh- bour occupy but a very small! portion of esteem, and when introduced, always with the caution, not to set any value upon them. Men of these principles must form their system, upon the belief, that the Supreme Being created man, only to celebrate his praises. It would be profane to state the idea, that such doctrines give ‘us of the Deity. What profit can the praises of mil- lions of such creatures yield to Him, who is possess- ed of all perfections ? Man is doing his duty full as well, and equally acceptable to his Maker, when he is providing for his family and household, and carefully following up bis honest business and pro- fession, and when in society, he is supporting his station and his social engagements, with honesty, faithfulness and diligence ; especially when he is doing justly, loving mercy, and walking humbly with his God. And these are branches of religion. as well as the others, and ought to be of sa interest. , The duties which men pay to their Maker re- quire but few sacrifices, and may be easily counter- feited : and the only way you can detect these RE ny ee a ee ee ae niche ‘a 129 counterfeits, is by bringing them to the test of the moral duties. This is the principle, to which we are directed both by our Lord and his Apostle. Weare to shew our faith by our works, for the tree is known by its fruit. And how can we pretend to love God whom we have not seen, if we love not our bro- ther, whom we see daily? Hence, it is a fair infe- rence, that if our lives be vicious or defective in moral duties, the duties, which we pretend to pay to our Maker, are counterfeits; and all our profes- sion is nothing more but hypocrisy. I have just been observing, that the duties, which men pay to their Maker, may be easily counterfeited, and may be complied with in form, without making any great sacrifice. You may pray, you may attend all religious ordinances, you may keep holy the sab- bath. This is only the righteousness of the scribes and Pharisees. They carried all these things to an excess ; but, relying on these, they could not enter into the kingdom of heaven. These things require but few sacrifices. We have only to lay ourselves under some restraint, with respect to time ; and even this restraint and compliance may meet with worldly recompences, by the credit which the ig- norant generally give to such professions. This leads me agafi: ww assert, that the moral du- ties are equally a part of religion, as the duties of piety, of equal importance, and equally regarded by our Maker. And, it is remarkable, that in the definition given to us of religion, in the New Testa- K 130° ment, itisactually restricted to moral duties. Thus the Apostle James: Pure religion and undefiled before God andthe father ts this, to visit the widow and the fatherless in their afflictions ; and to keep himself unspotted from the world. He, in another. place, gives us a similar representation. But the wisdom, that is from above, ts first pure, then peaceable, gentle and easy-to be intreated, full of mercy and good fruits, withoul partiality ane without hypocrisy. And our Saviour’s representa- tion perfectly accords with these sentiments. The principles, upon which the eternal fate of men are to be decided, are the most pure and perfect of mo- ral duties, as we find in the 25th chapter of Mat- thew’s gospel, referred to above. 6. We meet with the general duties of religion not only in the instructions of our Saviour, but also in the writings of the Apostles.’ And when deli- vering the purest precepts of morality in the strong- est language, and in the most unqualified terms, they never caution us against relying upon those du- ties ; nor do they ever say, that good works are of no avail in the sight of God. How are we to account for this? This is leadiag the unwary into a very great error. And it is impossible to understand them otherwise, than laying great stress on moral duties, unless we had been properly tutored in the schools of modern Christianity. Where can we find such a perfect and beautiful system of morals, as we meet with in the 12th and 1$th chapters of = ia WS 131 Paul’s Epistle tothe Romans? And thése are des. livered freely, and without any kind of hesitation, as the genuine doctrines of Christianity. Now Paul is always looked upon as the father and foun- der of that system, which tells us that we are not to rely upon good works, but upon faith. Now, how comes it, that Paul has not entered here a proper caution, after delivering these beautiful moral pre- cepts, in telling us, that we may do them, but they are good for nothing; and that they are not ac- ceptable in the sight of God? hors But I have further to observe, that the passages quoted are not the only passages, where this emi- nent Apostle lays the greatest stress on morals. We sce the same spirit running through his epistles in general, and the same unguarded expressions in re- commending christian virtues, and without caution- ing us against relying upon them. Among these we will find the following rather remarkable: the 4th chapter of the Ephesians from the 25th verse, and the greatest part of the 6th chapter. Look also to Colossians the $rd chapter, where you will find a great number of excellent moral precepts, scattered throughout the whole. Inthe 5th chapter of the first epistle to the Thessalonians, and in the end of Vitus we will find the same. The Apostle Peter is equally free in recommend- ing morality, and without any caution or qualifica- tion, as may be seen in the 2nd chapter of the first K 2 132 epistle and in the Ist of the 2nd epistle. The Apostle James throughout is nearly the same. Suppose, then, after all this, we should find, in any other passages of these epistles, language and doctrines differing from the doctrines in the above passages ; how are we to explain them, so as to re- concile them with the general spirit of the Gospel ? In favour of moral virtue, our Saviour is decided. Paul, in general, speaks in perfect conformity with the sentiments of his divine master. Peter is en-_ tirely on the side of good works; and so also 1S James. And, if in Paul we find some sentiments, differing from the above sentiments, where faith seems to have the preference ; we may fairly infer, that the works there mentioned are not the moral virtues, but the works of the law of Moses, on which the Jews, and the Pharisees in particular, laid so much stress: and that by faith we are to understand, sometimes, the gospel in general, some- times, the dispositions arising for the gospel, sometimes, the firm hold, that it has of the under- standing and heart, as a principle of action, &c. And in all these senses, it is undoubtedly superior to the ceremonial law of the Jews. This sense’ accords with the simplicity of the gospel dispensation, is more consistent with the perfections of the Supreme Being, and is much bet- ter adapted to the common understanding of men. Frem the different significations given to Faith in a RRO AT. 5a Sa ol . 133 the epistles, it is very evident, that the Apostles do not write as critics and logicians, affixing to each word a precise and determinate meaning ; but they write for the benefit of the world at large, and particularly for the unlearned ; and are to be inter- preted, not by verbal criticisms, but by the general -spiritand design of the whole. What waste of learning, what torturing of language have not Divines been guilty of, in their disserta- tions upon Faith ! So that men must be deep me- taphysicians, good scholars and acute reasoners, before they can comprehend that article, on which. so much stress is laid. And the more and the longer they dispute, the wider do they separate. — How 31] then does all this suit the knowledge and the ‘time of the great bulk of mankind, immersed in the necessary cares and labours of the present life? Put the scriptures of the New Testament into the hands of a man of honesty and plain under- standing ; but ignorant of every system, would it be possible for him to suppose, that a good life was not only an important duty, but, that it was the great end for which religion was sent. to us ? and could he hesitate in admitting, that good works ( understanding by them the moral virtues ) were acceptable to our Creator * : 7, In this short Treatise, without entering into the consideration of the different moral duties, I propose only to take notice of some of the peculiar excellencies of the system of morals, taught by K 3 134 Jesus Christ and his Apostles ; which will shew not only that morality is an essential and indispen- sible part of the christian system, but that it is car-” tied there, to ‘the highest state of perfection, to a state, indeed; more sublime and perfect, than could even be conceived by man. And this plan is ren- ~ dered still more complete, by the sanctions of the christian law. | Christian principles extend to the thoughts of the heart ; and in this we meet with one of its distin- guishing excellencies. © It never entered into the conceptions of any of the excellent moralists of the heathen world, to prescribe any duties, which should extend to the thoughts. And the reason of this is very evident ; because the sanctions of their law could have no force there. But in the christian sys- fem we are to pay a constant regard to the divine presence ; and are assured, that God knows all our thoughts; hence we are to regulate them, from a regard to the presence of our Maker. | Our Saviour tells us, that out of the heart pro- ceed evil thoughts, &c.; and that these are the things, which defile a man. And undoubtedly, if We indulge in any vicious or impure thoughts, it re- quires but very little acquaintance with human na- ture, to be convinced, that these will have a very powerful influence upon our lives. Here then are - two very powerful reasons for a serious attention to- the discipline of our heart. Because, in the first place, wicked thoughts must be displeasing to that ibs God, who knows our hearts, and is perfectly ace quainted with every thing, which passes there. Andsecondly, because indulging in vicious thoughts _ must of course produce vicious actions. ‘This then is a degree of morality, to which no heathen philo- sophy could ever aspire. But these things are plainly taught in the religion of Jesus Christ. No duty can be of higher importance, than to watch over our thoughts. A man for instance, who broods over an affront or injury, may work himself up to a phrensy of hatred or revenge ; and this may soon break forth into words or actions. . Whereas, by a timely dis- cipline of his thoughts, he. may find, from the prin- ciples of religion, a number of soothing and heal- ing circumstances, to bring the mind into a compo- sed and settled frame. He may, perhaps, find, that the affront or injury was not intended, or, if intend- ed, that sufficient provocation, on his part, had been given for the injury received. Or, if he cannot find any cooling argument from this consideration, he may be able to make some allowance for the irri- table temper and the peevish disposition of him, who gave the offence ; or, he may find some allevi- ation, from the greatness and dignity of forgiveness. At all events, indulging in such plans of resent- ment serves greatly to harrass and distress our own mind. Consider also, how our Lord and Master’ would haye acted on such an occasion. He met with the K 4 136 greatest provocation and ill-treatment, in return for actions the most generous and benevolent, yet he forgave all. The christian system does not, like the philosophy of the Stoies, call on us to root out every passion, but to govern and to moderate them, It does not absolutely forbid anger. ‘This would be unnatural, and a command, which could not be obeyed. Anger, on some occasions, is proper: it is Occasionally an instrument of self-defence. It ISy at other times, not only allowable, but a duty. We ought, on every occasion, to express our anger at sin. But there are two rules which Christianity en- joins us to observe. The first is: Be ye angry and sinnoé: and the second: let not the sun go down upon your wrath. And our Lord gives another maxim on this subject: that we are not to be angry with our brother without a cause. A man cannot continue long in anger without sin. ; But there are some passions, which human na- ture is ashamed of; and which scarcely any man will confess; they are so disgraceful and mean, Envy is one of these passions. A man will ace knowledge his anger : indeed it is not easy to cone ceal it. It is stamped upon our countenance, and shews itself by other expressions, as a warning from the constitution of our nature te avoid the angry man. But scarcely willa man own, that he is en- vious. There js something in it so base, that it 1g not easy to cause a man to confess, that he is under its influence, You may say, that you envy a mam 137 _ his talents and situation, &c. for this may be a virtuous envy, and ts only an expression of compliment; but — this is not that vicious envy, which no man will ac- knowledge. Hence, upon christian principles, it is unlawful and contrary to duty, to indulge it, even in thought; for our hearts cannot then be right before God. We are to guard also against every impure thought. These, as our Saviour says, pollute the heart. And, it is to the indulgence of such thoughts, that he particularly refers, when he says: Out of the heart proceed evil thoughts ; and that these are the things, which defile the man. It isin this modest and delicate manner, in which he delivers such prohibitions, If then wicked thoughts be unlawful; upon the same principle must also every wicked wish. Wicked wishes arise from indulging in wicked thoughts. When men’s wishes are wicked, in the sight of God, it is regarded as the accomplishment of the crime. For nothing, in such cases, prevents the execution, but some obstacles, which they have it not in their power to overcome. ‘The morality of the action appears to be the same. Our Saviour decides it in this manner, by the illustration, which he has given. Whosoever looketh on a woman to lust after her, hath committed meen y already with her in his heart. rs If these principles, then, be fee we should _ watch carefully over our wishes ; for the evil wish 138 upon the pure and sublime principles of the sos. pel, is regarded as the criminal act itself. 8. Again, there are some principles laid down in the gospel for regulating our duties, which are of the highest importance ; and which may be pro- duced as another mark of the excellence and purity of gospel morality. They are directed to particular objects, but they evidently apply to the general current of the life. For instance, it is said. Jf thou bring thy gift unto the altar, and there remember- est, that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother ; and then come and offer thy gift. Here we see the happy union between those duties we owe to God, and those we owe to'man. No offering will be accepted from him, who comes with a bad heart. And it gives us, at the same time, that principle, which should regulate all those duties we owe to men, Love is the leading principle. And what renders this precept the more forcible, is the connexion in which it stands with religion. It is a plain decla- ration, that our moral duties can never be carried toa high degree of perfection, if we withdraw them from religion. Religion is their great support. This must govern our thoughts, our words and_our actions. A proper application of this principle ba- nishes all hypocrisy fiom all the duties we owe to God, as well-as from those we owe to man. By - (159 thus regulating the dispositions and all the affecs tions of the heart, there is no occasion for a multi- plicity of precepts, The man, who approaches his Maker with this pure and upright heart, must be just, honest, beneficent and temperate in all things. Another of these excellent dispositions, to be im- planted by the gospel, is that towards our enemies. Here we see the enlarged charity of Jesus Christ. We are commanded to pardon offences, and to for- give our enemies ; and these duties we are to carry to the highest degree of perfection. We are not to forgive once, or twice ; but without limitation : L say not unto thee seven times, but seventy times _ seven. These principles, if acted upon ; and these precepts, if obeyed, would take away a great por- tion of misery from the earth. To be sincerely reconciled with our brethren, to pardon offences, and to forgive our enemies, would ryoot out all rancour,envy, hatred and malice from the heart. And, we cannot help approving the man, who is striving to carry them to their full perfec- tion, We may not be able to copy them, but we must own, that they are the precepts of our holy re- -ligion ; and that they where acted upon, to their utmost extent, by our blessed Lord. These precepts may be said tocontaina summary of christian morality. ‘—Pheyrespect the duties we owe to our God, to our brethren and friends, and to our enemies. If we forgive our enemies, then we will not punish them, when in our power ; we ought not 140 to injure them wantonly; we ought not to refrain from doing them a good turn, when it falls in our way ; for a breach or neglect of any of these, shews that weare not yet perfect in the : duty of forgiveness. _ And we may see further, with what propriety religion is brought forward to support and enforce the duties of pardoning offences, and of forgiving enemies. Jf ye forgive men, says our Saviour, ¢heir trespasses ; your heavenly father will also forgive you ; but if ye forgive not men their trespasses, neither will your father forgive your trespasses. There is a beauty and tenderness in this language, which add greatly to the force of these precepts. It is not your master, or your sovereign ; it 1s your heavenly Father, who enjoins these. ‘The same principle is more largely explained and illustrated in another passage, by our Lord. Ye have heard, that it hath been said, Thou shalt love thy neigh- ‘bour and hate thine enemy, but I say unto yous Love your enemies: bless them that curse you ; do good to them that hate you ; and pray for them that despitefully use you, and persecute you ; that ye may be the children of your father, who 1s i heaven ; for he maketh his sun to rise on the evit and on the good ; and sendeth rain on the just, and on the unjust. The argument, by.which this duty is enforced is the most animating possible. It is by proposing to us the example of God himself : it is by reminding us, that we are the children of our father in heaven. 141 To imitate Him must be the highest point of am- bition to the most perfect creatures. 9. His precepts also for doing good, and for acts of charity, are accompanied with a circumstance to guard against all ostentation, and every selfish view. When thou doest thine alms, do not sound a trumpet before thee as the hypocrites do, in the synagogues, and in the streets, that they may have glory of men: when thou doest alms, let not thy left hand know, what thy right hand doeth, that thine alms may be in secret ; and thy father which seeth in secret, himself shall reward thee openly. ‘This is a particular case selected, and placed in a strong light, but applicable to every good action of a man’s life: and this is agreeable to our Lord’s cus- tomary mode of instruction. The love of praise, to obtain a good name, or, perhaps, some baser mo- tive, to gain some worldly interest, have great weight most frequently with men. But our Saviour wishes not only, that we should be active in good- . ness, but that this goodness should be pure, flowing from the best of principles, and without ostenta- tion. And here also fhe duty is enforced by the principles of religion. Thy father seeth i secret, &c. This same principle is applied to the duties we owe to God. And when thou prayest, thou shalt not be as the hypocrites are ; for they love to pray, standing in the synagogues and in the corners of the strects ; that they may be seen of men 3 but thou, when thou prayest, enter into thy closet ; and when thou hast shut thy door, pray to thy father, who ts in secret ; and thy father which seeth in secret, shall re» ward thee openly. These precepts were evidently dictated by him, who was well acquainted with hus — man nature, and all its weaknesses and errors, and whilst we admire their propriety and excellence ; we-cannot help stopping to remark, that human na- ture is nearly the same in all ages. There were hypocrites then as there are now: and how striking is the resemblance in their practice. The names may change, but the spirit is the same. Such acts expose the religion of Christ to the insults and blas- phemies of wicked men and unbelievers, 10. Another maxim of our Lord shews, how touch higher he valued a good life, than any posi- tive institution, or all ceremonial observances. This maxim is delivered upon two different occasions ; and though these occasions were nowise connected; yet the maxim applies with equal propriety to both. When Jesus sat at meat in a certain house, the Pharisees were grievously offended, because many publicans and sinners came and sat down with him and his disciples. And they took an opportunity of remonstrating with the disciples on this conduct of our Lord. The answer, which Jesus returned to this remonstrance, was exceedingly proper: They that be whole need not a physician, but they that are sick. By this he. intimates that he came to instruct and ‘reform ; and that it was necessary for him to asso- ciate with those, who wanted his help. But, at the. ne oR eee ‘143 game time, he couchesa well-directed rebuke to the Pharisees, on account of their self-righteousness, and deeming themselves to have no occasion for any of his assistance. And he continues; But go ye and learn what that meaneth, I will have mercy and not sacrifice ; for I am not come to call the righteous, but sinners to repentance. He preferred doing good to all the sacrifices and ceremonies of the law. And could there be a more excellent opportunity of do- ing this extensive goodness, than that of converting sinners from the evil of their ways? The other oc- casion, on which he makes use of the same maxim is, when our Sayiour and his disciples passed through a field-of corn on the sabbath-day; and his disciples being an hungered began to pluck the ears of corn, and to eat. The Pharisees found fault with what the disciples had done, and mentioned their crime to their master. Jesus justified the conduct of the disciples by the example of David ; and also by the example of the priests themselves, asserting, at the same time, his own dignity, by rem.nding them, that in this place is one greater than the temple; and concludes with the preceding maxim: J will have mercy and not sacrifice. The Pharisees were scrupu- lous in their observat:on of the sabbath: they placed the whole of their religion in things of this nature. They found fault with Christ for performing a mi- racle of benevolence and mercy, because it was the sabbath-day. Our Lord gave the preference to works of mercy. The sabbath and every ordinance 144 of religion are instituted for enforcing these higher duties ; and, if they keep not these in view, they are, of themselves, of no value, All ritual observances and the sabbath itself are instituted for the encou- ragement and support cf moral goodness ; and when- ever such observances come in competition with them, it is easy to determine which should give way. Our Saviour preferred relieving a man from a severe and inveterate infirmity to the rigid observ-~ ance of the sabbath ; for he observes 5 gThe sabbath was made for man, and not man for the sabbath. The end of all these institutions is to carry forward the improvement of our nature. If we observe the sabbath ever so rigidly, by abstaining from all work, by going through a complete round both of public and private devotion; but without directing such services to our moral improvement, then all such services are useless. They are in fact no more than superstition. Punctuality in these external ser- vices, without directing them to the purposes of a good life, proceeds upon a principle grossly errone- ous, that God can be pleased with such services for their own sake. This is representing the Sovereign of nature as pleased with courtly flattery, like some of the petty princes of this lower world. We sce _ how punctual the Pharisees were in all these things ; they paid tithe of mint, anise, and cummin, &c. they were rigidly exact in their observation of the sabbath, attentive to all the traditions of the elders; - but, by relying upon these, they made the law of 145 God of none effect : they were full of pride, hypo- crisy and self-righteousness, and could not enter into the Kingdom of God. A good life is thé great end and object of all our religious services ; and, if they do not produce this, they are all yain. CHAP. VI. ON THE INTERNAL FEELINGS REQUIRED IN RELIGION. ~ I. In the estimate of the réligious life, great reli- ance 1s sometimes placed on the inward feelings, Without the operation of these, it is asserted, there can be no vital religion ; and therefore great pains © are taken, and every means employed to excite in the converts a proper degree of sensibility. Tt is certainly of the highest importance, that the heart should be right before God ; and Christ’s religion addresses itself to our Hearts, and furnishes us, at the same time, with the best subjects for our seri- ous thoughts and meditations. We have for the exercise of our thoughts, the perfections and pro- vidence of God, particularly his holiness, his good-~ ness, his love and his mercy : we have a future state of rewards and punishments ; we have the admira- L | 146 ble life and character of Jesus Christ, his excellent doctrines, and his perfect example. | No subjects can be more interesting than these ; and nothing so well calculated to purify and improve our natures. It will bea proper and instructive subject of private meditation also, to take a review, frequently, of our own life and conduct ; how far we have performed our duties, and in what cases we have been negli- gent. And the practical use of reflections of this nature, will be to correct wherever we have erred ; and to supply where we have been detective. Here is a plain path traced out to us, but too plain, I am afraid, to be followed. t But this is not what is generally meant by inward - feelings and vital religion: it implies something dark and mysterious, beyond the reach of common sense, and the general experience of mankind. Christ, according to them, must be formed within ;. and their labour must be to work themselves up to some fervour and holy enthusiasm. Zi. Without attempting to giveia formal defini- tion of enthusiasm, I would observe, that it may be generally understood, by referring to examples. There i is an enthusiasm, which discovers itself in a vast variety of things, and which we look upon with approbation. A man becomes an enthusiast, in particular pursuits, when he becomes passionately fond of them, and deyotes the whole of his time and labour to their acquisition, and his enthusiasm is most remarkable, when there is a little excentricity 147 and extravagance of character accompanying the pursuit. The patriot is often an enthusiast, in the” love of his country, when he is so inflamed with the object, as to sacrifice every thing for its preserva- tion ; and this is seen more particularly, when he embarks in undertakings, sometimes wild and al- most impracticable, for its honour and deliverance. There is a religious enthusiasm also, pure, sublime, and animating, which good men may frequently feel, sometimes, in the acts of devotion, and some- times in their meditation on the Supreme Being and his infinite goodness and love; and on the disinte- rested love, and admirable character of Jesus Christ. But, then, there is another species of religious enthusiasm, of a baser origin, that runs counter to common sense ; that is not authorised by scripture; to which men of weak minds are liable, which ‘crafty men feign, and which interested men foment and encourage. It is this, which produces those wild feelings or expressions of feelings, which out- rage all reason and experience. | Men, under the influence of this spirit, pretend to feel, sometimes horrors most dreadful, and, at other times, joys un- utterable. But they carry this still farther. ‘They believe, or affect to believe, that they receive also communicationsfrom heaven, and illuminations from -above ; and proceeding to the utmost height of ex- travagance, they feel assured, that their sins are par- doned, and that their cternal happiness is secure. Now these are not harmless delusions ; they aught L 2 148 } to be combated, on account of the mischief which they create, and the disgrace, which they inflict on religion. | 3. There is no principle, which can be so little depended upon, as a man’s inward feelings ; and in nothing does he expose himself so much to every kind of delusion. The feelings are greatly influ- enced by the animal spirits, by the powers of the imagination, and by our state of health and of sick- ness. When we trust, then, to such uncertain guides, we lay ourselves open to the arts of every impostor. How difficult is it, with people of weak minds, to distinguish between the suggestions of a heated imagination, worked up by the enthusiast to the highest pitch of ardor, and the suggestion of the spirit of God? Weak men are easily wrought up- on and deluded ; and they are soon misled by the bold and confident assertions of the hypocrite-or im- postor. Various means are employed to. accomplish their purpose : sometimes, they are. to be agitated by terrors, and at other times seduced by hopes. With such things they are plied incessantly, from, the moment they are caught, till they be completely secured. ‘The imagination, when once heated: by. exercises of this nature, is never permitted to cool. Any suggestions, by such means, and at such times, may he produced: and supported, whilst all these inward feelings are nothing more than the delusions ofan over-heated brain, It is melancholy to have to combat such principles, in an age, which boasts ta 149 be an age of reason; and, in a country, where we have the freest exercise of this blessing. | From the general principles of-Christ’s religiony we can find no authority for such delusions ; and in. the general mass of these, who maintain such prin- ciples, we see no improvement in their morals, to justify such extravagant pretension’. The allowing also of such principles is opening a wide door for every thing, that is wild and extravagant, and is exposing the religion of Christ to the scorn of the unbeliever, by divesting it of every thing that is rational, Upon this system, we can find no principle, either to judge of ourselves, or of others. The simplicity and plainness of the christian system are some of its distinguishing excellencies : by our fruits accord-_ ing to the declaration of our Lord, are we to be known; whilst the extravagancies produced by such feelings, should be a sufficient warning ta mankind, not to rely upon them. By these, the enthusiast supports all his pretensions. Sweden- burgh, a man of education and rank, under the in- fluence of such feelings, relates, with the greatest gravity, his journey to the highest heaven ; and so infectious is such inftuence, that he has been follow- ed, in his religious principles, by some-men of in- eenuity and learning ; and his writings, full of ab- surdities, have been translated and have had a very extensive circulation. The ingenious and learned ‘Mr. Wesley, in his journals, gives many relations is 150 of his own feelings, and of the feelings of others, sometimes manifested in trifles, and sometimes in matters of some importance, but generally contain- ing matter and circumstances so absurd, as should be sufficient to discountenance all confidence in principles so wild and extravagant. 4. The following reflections must naturally sug- gest themselves to every man of reason, who seri- ously considers the whole of this process. In the first place, what must be the spiritual pride and presumption of those, who believe themselves to have attained the highest hopes, that can be ob- tained by mortals ? And from the top of that pin- ~nacle, to which they have raised themselves, they look down with pity, mingled with contempt, on all those they have left below: but in this new character there is neither charity nor humility, the most certain marks of the disciples of the meek and lowly Jesus. | But, in the second place, what must be the con- dition of those, who, after embracing this faith, and after the most serious application and diligence, have not been able to raise themselves to this high distinction ; and are too honest to put in their pre- tensions? Is not this tempting many of them to feign feclings, which they never felt; and to put onthe appearance of joys, which they never expe- rienced ? And thus they surrender their integrity to preserve their consistency. But, if in the gene- ral tenor of their lives, we do not se¢ more honesty, i Lol more disinterestedness, 8c. than in other men, we may infer, that the gifts, which they have received, | are not very powerful, and come from a source not _ very pure. | It is certainly, not easy to believe, that some of the most abandoned of mankind, (for the more abominable they are ; the fitter subjects for this ex- periment ) after passing, for a few days, through these operations, should come out perfectly trans- formed in heart and life, and become angels of light. We have nothing in nature, that we can compare with this. It resembles most the trans- formation which the heathen poet has feigned; and it has more the appearance of magic than an opera-~ tion of rational religion. Protestants ridicule the pardons sold and purchased in the _Romish church, and the easy admission that they thus gain into the eates of heaven: but this new mode surpasses every — thing which that church ever invented, for cheap- ness and expedition. 3 Dr. Middleton, in his celebrated letter from Rome, demonstrates the exact conformity between Popery and Paganism, establishing it, that modern Rome has borrowed a great number of its religious ceremonies, from that ancient mistress of the world. But will jt not surprise the Protestant world to learn, that these wonderful transformations are nearly a copy of the ancient Pagan mysteries, practised in Greece, and in other parts of the heathen world ? J will not say they are borrowed ; the resemblance 4 152 may be purely oe Mrs for the superstitions of all countries are ‘nearly related. ‘The historian in giving an account of the terrible ceremonies by which the initiated were received into their sacred mysteries. ‘“ A mechanical operation”, says he, * was played off, at proper interyals, during the ** course of the celebration, Towards the end the * whole scene is terrible ;_ ; all is trembling, shud- “« dering, sweat_and astonishment, Strange cries * and howlings are uttered. Light succeeds dark- * ness, yarious holy phantasies enchant the sight, ** Melodious notes are heard from far, with all the “ sublime symphony of the sacred hymns. The “ Pupil now becomes free, is admitted to bear a ** part in the sacred rites ; and then declared a “ perfect mand? Ie requires a firm mind to pass through such scenes with the perfect use of the faculties. The mind is required to be in continual exertion, by night and by day, and upon subjects often the most horrible. |The deluded converts are labouring to’ believe and adopt, what they are told they must feel. They are forbidden to enjoy any of the com- , mon innocent amusements of society, as a relief to the distressed soul. They are kept constantly on | the rack and fixed on such exercises Only, as are too powertul for weak minds. It is not to be won- dered, then, that the spirits from this unnatural agi- tation, should sink down i in confirmed melancholy, or burst out in outrageous madness, Those have. 153 the best chance of escaping, who are the least in earnest in these operations. An eminent physician in a late Treatise upon insanity, in enumerating the causes of this unhappy malady, founded upon principles taken from the register of Bedlam, from 1772 to 1787, assigns 90 cases, in that period, to the effects of false religion: and it is to be observed, that this is a larger number, than from any other cause, excepting to fever he gives 110, and 115 to hereditary tendency. CHAP. VII. ON THE SANCTIONS OF THE GOSPEL, i, ‘Tue Sanctions of the Gospel are the most ex- tensive and powerful, and, wherever received and believed in, cannot fail to have a commanding influ- ence on all our thoughts, words and actions. The motives to virtue, contained in the Gospel, are per- fectly adapted to the nature of man. And they spring not from any one particular source, but from _ many; and hence they act with a variety of force, and are suited also to the different dispositions of man. Among the writers on morals, it has been @ subject of endless disputation, and productive of 154 questions, Which are never to be perfeetly decided: whether there be in man an innate principle, such as conscience or the moral sense, to direct him in his duties ; or whether that direction springs from rea- son and reflection. And with respect to motives, opinions, here are various and discordant, which a& fords a proof, that vain man, who pretends to know the Universe, and the laws which regulate all. its motions, is greatly ignorant of himself. Some assert, that man is impelled by a regard to self-interest, others that he is governed by.a regard fo propriety, others that he is influenced by sympa- thy, others by conscience, and others again that he acts in obedience to the will of his Maker. But, if we consult the gospel, we see that it addresses itself to his different affections, to his regard to happiness, to his interest, to his hopes and fears, and to the will of God. And, therefore, whatever be the cha- _Yacter of the man, he finds in that book, Motives addressed to his nature. The Supreme Being employs every means to con- duct man to happiness. He employs sometimes promises and sometimes threatenings ; He holds out sometimes hopes, and sometimes fears. Man is re- minded sometimes of the disgrace and misery, which disobedience will entail upon him; and sometimes of the dignity and honour, which the discharge of his duty confers. Some have propo- sed, that we should act solely from a love to God, and keep no other motive in view, but the will of 155 our Maker. Such pure motives might suit more perfect creatures ; but we are to remember that the gospel is given as a rule of life to man. And one — of the strongest of the evidences, that it came from God, is, that it is excellently adapted to our present state and condition. Hence the motives are nu- merous. Loye may work upon some, fear on others; some may act from a regard to interest ; others from the source of pure benevolence. But when all these different motives are taken into con- sideration, they may act upon the same person with their combined effects and force. Thus our Saviour says, if ye know these things, nappy are ye if ye do them. Here our napPiNnEss is proposed as the mo- tive. So also in his sermon upon the mount, Bless- ings are pronounced on different virtues ; here again happiness is the motive. When the rewards and punishments are set before us in the gospel, these are addressed to our hopes and to our fears, and to our highest interests. A regard to the divine pre-— sence is, at other times, set before us, when we are reminded, thet it is in God we live, move and have our being. | _ It may not be improper to bring forward and en- force some of these motives as, First, That we are accountable creatures, Second, That there is a future judgement and a resurrection ; and that the eternal state of man is to be determined by his be- haviour here. vee | 2. The idea that we have ofthe state of mankind 156 | under the gospel, is that we are placed in the pre- sent state to prepare for a state that will be everlast« ing; and a state to be determined by our behavi- our here. ‘The present is a state of Trial ; and the design of the gospel is to carry forward the im- provement of our nature. Towards this, all its doc- trines, its precepts and its example point. Hence, we are not sent here to spend a few uneasy and painful days, and after that to drop into non-exist- ence, and to ariseno more ; but we have a task as- signed to us, we are entrusted each with his pecu- jiar talent ; and ¢o whomsoever much is given, of them much will be required. This is the spirit which runs through the New Testament ; from which, it is evident, that we are regarded as accountable creatures. This view of our situation confers real dignity on man ; and should prove a strong spur to industry and diligence. No motive can be more powerful ‘to persuade us to the careful improvement of time, and to make the best use and advantage of every talent and privilege. And what adds greatly to the weight of this motive is the consideration, that our time, that our faculties and our privileges are all uncertain. There is no creature whose life is so un< certain as that of man. We are liable to more dis eases, than any other creature, subject to more ac- cidents ; and it is man alone who is capable of mora] improvement. The purity of the gospel law shews, that the ac- ay) count we have to give in, is the most extensive, We are to be answerable, for our thoughts, for our words, and for our actions. Weare placed, in these lands, in the most favourable situation. We enjoy the gospel in the most perfect freedom. We have it in a language, which we can understand. Its doc- trines and duties are brought down to all, who are endowed with common capacity and understanding. And another circumstance highly worthy of our attention is, that the duties the gospel enjoins are not burthensome; that the faithful observance of them contributes. greatly, even to our temporal hap- piness ; and that an obedience to them is the very best plan for our health, for our worldy comforts, for our peace of mind, and to procure the esteem and; respect of the world. Aind, that, in every ins- tance when we negleet or transgress the laws of the gospel, we are committing a real injury on our- selves and increasing also our worldly miseries. Again, the hopes, which the gospel holds out, furnish us with the best comforts im cvery condi- tion, whether in prosperity or adversity, in sickness or in health: and the principles of the gospel and an obedience to its laws. prepare us the best. for every station, to which providence may allot us; and also are the best preparations for all the shifting scenes of this life, and especially for our great and last. change. How then shall we escape if we neg- lect this. great salvation? So The relation, in which we-stand with the. Sue ? 138 ee preme Being, should be a powerful motive to dili- gence, and to approve ourselves to Him by a patient continuance in well-doing, His power over us-is the most absolute possible, either to reward or to punish. His power is not limited to time, but ex- tends to eternity. The scriptures give to us also'the highest conception of bis holiness In his sight, the heavens themselves are not clean, apd He charges his angels with folly; and He is perfectly well aCe guainted with all our thoughts, our words and our actions, If we reflect then, that we are constantly in His sight, can any motive be more powerful than this to excite our attention to every part of our lives, particularly to avoid what we are assured He dislikes, and to follow after what he approves? We naturally adapt our behaviour to the company in which we are; andif we have ahigh opinion of their rank, or of their talents, but particularly of the ex- cellence of their moral character, we cannot help paying to them the greatest attention and respect. Bat we are constantly and intimately in the pre- sence of the Sovereign Lord of heaven and earth, in the presence of the greatest and the best of Beings. If we cou'd impress this persuasion deeply on our minds, we could not fail of acting with the greatest circumspection, to avoid his censure and disappra- bation, and to gain his favour and regard. But these considerations grow still more interesting if we add to them, that from that all-perfect Being, with whom we are constantly present, we derive every thing ; eae a — r 159 ihat tohis bounty and goodness we owe every thing. Our powers and our faculties, our situations and our different advantages, our food, our health and the continuance of all these blessings, come from God. From Him also we derive the distinguishing privi- _Jeges of our nature, our reason and our understand- ing, our capacity also for knowing, in some measure, our Creator, and for all the exercises of religion. His providence watches oyer us and defends us from every danger. In short, in [Zim qe live, move and have our being. These considerations should seize upon the best affections of our hearts, and should produce gratitude, adoration, joyful confidence and trust. God is not only infinitely good, but this goodness has prompted Him to carry forward our everlasting happiness. To this end, He has given to us a vae riety of instructions. | He has spread before us the book of nature, and endowed us with reason and un- derstanding to read this book. He discovers to us there his glorious perfections, and has formed us ca- pable of rising from the contemplation of these works to Him the great author and first cause of all, He instructs usby the law written on our hearts. But the clearest of all are these instructions given to us, in the book of grace, in his revealed will; especially in the instructions from the precepts and example of our blessed Lord. Collecting then, all these, we find an address made to our best affections, and the most powerful incitements to active goodness, 160 4. The Second coming of the Son of Man to Judgement is the most powerful sanction in thé gospel law. The end for which he is to come, is most highly interesting to man, and the manner, in which this end is to be accomplished, adds greatly to the interest. He himself, when speaking on this subject, presents his second coming as an event of the greatest glory and magnificence. He shall come in his own glory, and in his father’s glory, and with all his holy angels. This is a sight infi- nitely surpassing all the triamphs of earthly prin- ces Or conquerors. There are three objects to be effected by his coming. He is to raise the dead, to judge all man- kind, and to put a period to this earth and all things that are therein. The raising the dead is sometimes ascribed to Christ, and sometimes ‘is represented as the act of God himself. Paul says, why should it be thought a thing impossible with you that God should raise the dead. But, in general, this work is ascribed to Jesus Christ. When Christ himself speaks of this work, He says the Son of Man shall come, &c. The Apostle Paul, Acts, AVII—91, reconciles these different positions, when he says, God hath appointed a day, in the which hewilljudge the world in righteousness by that man, whom he hath or- dained, ¥c. The proofs, he gave to us of his power over death and the grave, were to prepare our minds to acknowledge that same power in the general Shon resurrection. This work is within the compass of omnipotence. He, who made the world, can, . when he pleases, dissolve the whole frame of na- ture. It is a strange work, but that is to be ex- — pected. We need not puzzle ourselves with enquir- ing how this work is to be effected; if God be the agent, this is sufficient. He that spake this Universe from nothing into existence, can by the same all- | powerful word raise the dead, The resurrection is to be universal, all that are in their graves shall hear his voice. Difficulties in this work, which would certainly perplex man, can- not affect the Almighty. All difficulties vanish when He appears. ae The end, for which mankind are to be raised is, to appear before the tribunal of the Son of Man, to receive their sentence according to their deeds done in this body; and to receive, at the same time, their everlasting allotment: The end for which mankind are to be raised, is particularly specified. It is for judgment, and that judgment to extend to deeds done in this body, whether they be good or evil. Therefore, upon this principle, they have to answer, not only for the sins committed, but also for the du- ties neglected. This principle is declared in seve- ral places of Scripture in the clearest manner, and in the strongest language. God hath appointed a day inthe which He will judge the world in righ- teousness. Man can scarcely judge righteously, ewing to a defect both in knowledge and power, | M ~ 162 To judge the world in righteousness means, not only that they have to answer for their works ; but this righteous judgment will take in, their situa- tion, and opportunities, and the adyantages with which favoured ; and all gracious allowances will be made for the darkness, in which particular men have been placed, their want of opportunities and of the means of grace ; their living in such situa- tions, as they had it not in their power to be ac- quainted with the true God, or Jesus Christ, whom He hath sent. And, on the other hand a propor- tionable improvement will be required of those, wha have lived under the influence of the gospel ; ‘who have had free access to its divine truths ; and ‘who have enjoyed these in the land of light and liberty. It is expressly declared by the Saviour him- self; that fo whomsoever much is given, of them much will be required ; and that, 7t will be more tolerable for Tyre and Sidon, and for Sodom and Gomorrah, in the day of judgment, than for those, who have seen the days of the Son of a but nar not lived accordingly. Again, it is no where said, that we are to be judged by our opinions, but by our works: There may be many honest men, who with the most up- right intentions, and after the most sincere and dili- | gent enquiry, have not been able, perhaps, to attain a very correct knowledge of some dark truths ; who may have fallen into some speculative errors. To judge i m righteousness will be to make allowance mag Gs ‘for errors of this description, providing their lives have been upright and pure, as far as can be ex- pected from human nature. But dark and difficult religious truths are most likely not of much impor- ‘tance. : To judge in righteousness must mean also, that _ perfect services cannot be expected from imperfect men; for this would be to require, what is not in their power to perform, contrary to all the rules and maxims of equity. We are to be judged as men, and not as angels. Besides, in speculative opinions, and onsubjects, which our capacities never can fully comprehend, men may err ; but with respect — to duties, these are brought down to the under- standing of all men, endowed. with common sense. Hence the equity of being judged by our works. But, by the account, which our Saviour himself gives of the proceedings on that great day, it ap- pears clearly, that his judgment will principally turn on the great duties of Morality, and particu- larly on the duties of Benevolence. ‘This is the most excellent and the most amiable part of the duties of man. In confirmation of this, we may read the interesting account of the proceedings of that day in the 25th chapter of Matthew. The Apostle Paul passes the highest encomium upon Charity, and gives to it a distinguished pre- ference far above faith and hope. Our Translators make use of the word charity, but evidently ina sense very different from its common acceptation: M a 164 | mee it Tt is difficult to give a very exact definition of the word used in the original, on the present occasion ; and we have no word in our language, correspond- ing to it. It comes nearest to what we mean by love, or rather universal benevolence. By some it is translated dove. In reading this chapter I have shows that. the Apostle must have had before him, the perfect and excellent character of our blessed Lord ; for it ap- pears to be that very character pictured under the description of Charity. It is that very love, which Jesus Christ manifested in the whole of his most admirable life. In the 4th and three following verses, the character applies fully to Him and to Him alone : and His whole life was that very cha- rity, which is here so beautifully celebrated. In possession of this charity, the followers of Jesus ~ would best be enabled to answer to the characters of those whom our Saviour welcomes in that inter- esting congratulation, delivered to the righteous at his Judgement-seat: Come, ye blessed of my father, inherit the kingdom prepared for you from the Soundation of the world. If this then be true, that men are to be judged by their works; and, that it must be so, we must allow, if scripture be consistent with itself; and, if any reliance can be placed upon language the most clear and positive ; to what, then, should our cares and attentions be principally directed? -To our hves and to our duties. os i 165 Iti is no wha said, that you are to be jidead by your opinions, by your professed principles, but clearly by your works. Then good men will come forward, from under every dispensation ; and from every profession ; ; and all their differences of opi- nions will be melted down in universal benevolence and love. And the wicked, though bred up in the purest church, educated in the purest faith, joining in all ordinances, will be finally excluded from the everlasting kingdom of our Lord and Saviour Jesus Christ. For to their professions, we already have his answer, Depart from me ye workers, of iniquity, L know you not. For many shall come from the east and from the west and shall sit down with Abraham, with Isaac and Jacob, in the kingdom of heaven ; but the children of the kingdom shall be cast out tnto outer darkness ; there shall be weeping and gnashing of teeth. Another doctrine we are taught concerning the general judgment is, that there shall be a final and everlasting separation between the righteous and the wicked. The righteous shall be everlastingly happy ; and the wicked shall be banished from the presence of all that is great and good. And such shall be the conclusion of this earthly scene, extend- ‘ing to every descendant of Adam: and one of these allotments must be ours. This is the consumation of that mighty plan of providence, reaching from the first creation to the judgment-day ; and embracing in its progress all \ 166 the different generations of mankind, in allages, and ‘in all quarters of the world; the wise and the fool- ish ; the learned and the ignorant ; the savage and the sage ; people of the most barbarous and people of the most polished manners, including all the distinctions of rank, of talent, and of fortune ; and to the completion of which, all the different _ dispensations given by God have contributed ; the light of nature and the light of reason, the law, the gospel, ages of darkness and ages of light. The whole is now terminated in the everlasting allotment ofall mankind: and God is now allin all. And then the heavens shall pass away with a great noise; and the elements shall melt with fervent heat, the earth also and the works, that are therein Shall be burnt up. _ Seeing then that all these things shall be dissolv- ed, what manner of persons ought ye to be in alt holy conversation and Godliness. CLEANTHES’ HYMN, MENTIONED IN PAGE 73. aa Cleanthes a Stoic Philosopher and disciple of Zeno, who flourishs ed about 240 years before Christ, has left a hymn addressed to their Supreme God containing remarkably just sentiments of the Deity, This hymn was translated by Gitpert West, Ese. and is well worth the attention of Christians. — SS § ee O UNDER various sacred names adored Divinity Supreme! all-potent Lord! Author of nature ! whose unbounded sway And legislative power all things obey ! Majestic Jove! Alihail ! To thee belong The suppliant prayer and tributary,song ; r To thee from all thy mortal offspring due ; as Poa sf From thee we came; from thee our being drew. Whatever lives and moves, Great Sire! is thine, Embodied portions of the soul divine. Therefore to thee will I attune my string, 4nd of thy wondrous power for ever sing. The wheeling orbs, the wandering fires above, That reund this earthly sphere incessant moye, Through all this boundless world admit thy sway, And roll spontaneous where thou point’st the way Such is the awe imprest on nature round, ues When through the void thy dreadful thunders sound - Those flaming agents of thy matchless power ; S Astonished worlds hea r, tremble and adore, Thus paramountto all, by all obeyed, Ruling that reason, which through all conveyed, Informs this general mass. Thou reign’st adored, Supreme, Unbounded, Universal Lord, For not on earth, or earth-encircling floods, Nor yon ethereal Pole, the seat of gods, Kee 168 Is ought performed without thy aid divine: Strength, wisdom, virtue, mighty Jove, are thine } Vice is the act of man, by pession tost, And inthe shoreless sea of folly lost. | But thou, what vice di: lers, canst compose 5 And profit by the malic. fthy foes; . 60 blending good with evil, fair with foul, ) As thence to model one harmonious whole 5 3 One universal law of truth and right; But wretched mortals shun the heavenly light ; And, tho’ to bliss directing still their choice, Hear not, or heed not reason’s sacred voice, That common guide ordai~:d to point the road That leads obedient man to solid gor Thence quitting virtue’s lovely paths tiny rove, As various objects various passions move, a: Some through opposing crowds and threatening war “Seek power’s bright throne, and fame’s trumphal carr. Some, bent on wealth, pursue with endless pain 8 Oppressive, sordid and dishonest gain ; While others, to soft indolence resigned, . \ . r ~ Drownin corporeal sweets the immortal mind, But O great Father, thunder- ruling God | }. Who, in thick darkness, makest thy dread abode! “Thou, from whose bounty all goad gifts descend, Do thou from ignorance mankind defend! x The clouds of vice and folly, O controul; And shed the beams of wisdom on the soul! Those radiant beams, by whose all-piercing flame Thy Justice rules this universal frame. That honoured with a portion of thy light ‘We may essay thy. goodness to requite » honorary songs and grateful lays, nd hymn thy glorious works with ceaseless praise, The proper task of man : and sure to sing Of nature’s laws, and nature’s mighty king Is bliss supreme. Let gods with mortals joig The subject may transport a breast divine. > . \ 3 THE (END, Rodgers, Printer, Whitby. DATE DUE = ee us : ie J sz ee PRINTEDEINU.S.A. GAYLORD 2% on Theological Seminary-Speer Librar ANION 1 1012 01012 2