it- - ■'"' > >i ^;^^' ■y * LIBRARY ^ ITxlNCETON, N. J. No. Case, ^^. P^ BR 45 .B35 1811 Hampton lectures The Truth and Consistency of Divine Revelation / with some Remarks on the contrary extremes of Infidelity and Enthusiasm, IN EIGHT DISCOURSES, DELIVERED BEFORE THE UNIVERSITY OF OXFORD, AT Sr. MARTS, IN THE YEAR MDCCCXI. AT THE LECTURE FOUNDED BY v>v "' • THE LATE REV. JOHN BAMPTON, .ecjfUT CANON OF SALISBURY. ' ^ ' X BY JOHN BIDLAKE, D. D. OF CHRIST CHURCH, OXFORD. CHAPLAIN TO THEIR ROYAL HIGHNESSES THE PRINCE OF WALES AND DUKE OF CLARENCE. OXFORD, Printed at the University Pre^ss, for Lokgman and Co, Paternoster Row and J. Murray, Fleet Street, London; and Rees and Curtis, Plymouth : and sold by J. Parker, R. Bliss, and the other Booksellers, in Oxford ; and J. Deighton, Cambridge. 1811. TO THE RIGHT HONOURABLE WILLIAM WYNDHAM, BARON GRENVILLE, CHANCELLOR OF THE UNIVERSITY OF OXFORD, THE FOLLOWING DISCOURSES ARE DEDICATED WITH THE MOST PROFOUND RESPECT HIS LORDSHIPS OBLIGED AND VERY OBEDIENT HUMBLE SERVANT, JOHN BIDLAKE. PREFACE. J-N the following Difcourfes the Author has endeavoured, as in former volumes of Sermons w^hich he has had occafion to publiih, to ren- der them as generally ufeful as poffible. He has not laboured to be abllrufe, nor does he profefs to claim the praife of originality ; being better fatisfied to produce arguments, however obvious, which may be ferviceable to the caufe of true religion. When we confider how much has been written by the early apologifts for Chriftianity ; when we reflect on the numerous controverfies which have called forth the abilities and fti- mulated the exertions of the moft profound inquirers into fubjecfts of divinity 5 we cannot hope for much novelty at the prefent time. Yet perhaps a few obfervations may be found in this volume, which may place the fubjeds under difcuffion in a light fomewhat different a 3 vi PREFACE. from that in which they have been generally viewed. On thofe particulars which create a diffe- rence of opinion among Chriftians, the Author has endeavoured to exprefs himfelf, fo as to give as Httle offence as poffible. He trufts that his fentiments are unprejudiced, and wifhes to refpedl all who may differ from him on confcientious motives. The cenfures which mav be found in thefe Difcourfes are not de- (igned for any particular denomination of Chriftians ; they apply only to the prefump- tuous and felf-fufficient, to whatever commu- nion they may belong. While he laments the exiftence of fchifm, he is the friend of uni- verfal toleration ; and while he condemns the arrogance of the illiterate, he cannot but re- fpecl talents and knowledge, wherever they may be found. But while the Church is af- perfed by illiberality, however painful contro- verfy may be, its true friends muft ftand for- ward in its defence ; and while a fpirit exifts which is intolerant and uncharitable, and which would prove fubveriive of found learn- ing and dignified religion, caution cannot be too warmly or too frequenti 7 recommended. PREFACE. vii For any defefts which may appear in the execution of the following work, the Author has to plead, that he has been afflided with fevere illnefs 5 and foon after the commence- ment of thefe Leitures he was incapacitated from the ufe of books, and confequently from the correcftion of his own pages ; and for the delivery of fome he was indebted to the kind affiftance of friends. sl4 I T H S.Q L 6 1 g-- -'j/ LECTURE I. IntroduQory. On Infidelity in general. LECTURE IL On a particidar Providence in the natural world ; and the perpetual agency of a Firji Caufe. LECTURE in. On the Mofaie Dijpenfation. LECTURE IV. On the Chrijlian Difpenfation. LECTURE V. Onfome of the evidences of Chrijlianity. LECTURE VI. On the errors of Fanaticifm. X CONTENTS. LECTURE VII. Ohfervations on fome of the Articles of our Church which are mifreprefentcd by mif- taken zeal. LECTURE VIIL The fame fuhjeB continued, ivith additiojial re- marks on fome prevailing errors. EXTRACT FROM THE LAST WILL AND TESTAMENT OF THE LATE REV. JOHN BAMPTON, CANON OF SALISBURY. ** I give and bequeath my Lands and •* Eftates to the Chancellor, Mailers, and Scholars " of the Univeriit}'- of Oxford for ever, to have and ^' to hold all and lingular the faid Lands or Eftates *^ upon truft, and to the intents and purpofes herein- " after mentioned ; that is to fay, I will and appoint '* that the Vice-Chancellor of the Univerfity of Ox- ** ford for the time being fhall take and receive all *' the rents, ifTues, and profits thereof, and (after all *^ taxes, reparations, and neceffary deductions made) " that he pay all the remainder to the endowment " of eight Divinity Lecture Sermons, to be efta- " blifhed for ever in the faid Univerfity, and to be " performed in the manner following : " I dire6l and appoint, that, upon the firft Tuef- " day in Eafter Term, a Ledlurer be yearly chofen [ ^^ ] '^ by the Heads of Colleges only, and by no othen '^ in the room adjoining to the Printing-Houfe " between tlie hours of ten in the morning an( '' two in the afternoon, to preach eight Divinit; '' Lecture Sermons, the year following, at St *' Mary's in Oxford, between the commencemen *^ of the laft month in Lent Term, and the end o " the third week in A61 Term. " Alfo I diredl and appoint, that the eight Di- *^ vinity Ledlure Sermons fhall be preached upor ^^ either of the following Subje61s — to confirm anc " eftablilh the Chriftian Faith, and to confute al '' heretics and fchifmatics — upon the divine au- " thority of the holy Scriptures — upon the autho- " rity of the writings of the primitive Fathers, ai " to the faith and pradlice of the primitive Church " — upon the Divinity of our Lord and Saviour *^ Jefus Chrift — upon the Divinity of the Holy *^ Ghoft — upon the Articles of the Chriilian Faith. *' as comprehended in the Apoftles' and Nicene ** Creeds. ' ''' *^* Alfo I dircdl, that thirty copies of the eight " Divinity Ledure Sermons fhall be always print- " ed, within two months after they are preached, *' and one copy fhall be given to the Chancellor ** of the Univerfity, and one copy to the Head of *•' every College, and one copy to the Mayor of the •' city of Oxford, and one copy to be put into the ** Bodleian Library ; and the expence of printing '^ them fhall be paid out of the revenue of the " Land or Eftates given for eflablilliing the Divi- [ xiii ] " nity Leclure Sermons ; and the Preacher fhall *^ not be paid, nor be entitled to the revenue, be- ^^ fore they are printed. «^ Alfo I dire6l and appoint, that no perfon fhall ^^ be qualified to preach the Divinity Ledture Ser- " mons, unlefs he hath taken the Degree of Mafter *^ of Arts at leaft, in one of the two Univerlities *' of Oxford or Cambridge; and that the fame per- ^' fon fhall never preach the Divinity Lecture Ser- *^ mons twice." NAMES OF LECTURERS, &c. ^ 1780. James BANDINEL, D. D. of Jefus College 5 Public Orator of the Univerfity. The author firft eftablilhes " the truth and authority of the '^ Scriptures ; — for the authenticity of the hif- " tory being acknowledged, and the fa£ls which " are therein recorded being granted, the tefti- mony of miracles and prophecies, joined to the excellence of the doSirines, is a clear and com- plete demonftration of our Saviour's divine " commiffion." P. ^y. (6 1781. Timothy Neve, D.D. Chaplain of Merton College. '' The great point which the author has prin- " cipally attempted to illuftrate is, that well '' known, but too much neglefted truth, that " Jefus Chrift is the Saviour of the world, and " the Redeemer of mankind," 178a. Robert Holmes, M. A. Fellow of New College. " On the prophecies and teftimony of John the " Baptift, and the parallel prophecies of Jefus " Chrift." 1783. John Cobb, D. D. Fellow of St. John's College. The fubje6ts difcufled are ; " An inquiry after " happinefs ; natural religion ; the Gofpel ; re- " pentance ; faith ; profeffional faith ; pradical " faith ; the Chriftian's privileges." * This lift is taken verbatim from Mr. Falconer's Bampton Leilures of laft year. xvi NAMES OF LECTURERS. 1784. Jofeph White, B. D. Fellow of Wadham College; " A coniparifon of Mahometifm and Chriftia- " nity in their hillory, their evidence, and their « efTeas.'^ 1785. Ralph Churton, M. A. Fellow of Brafe Nofe Col- lege ; " On the prophecies refpefting the de- " ftru6lion of Jerufalem." 1786. George Croft, M. A. late Fellow of Univerfity College ; " The ufe and abufe of reafon ; ob- " je6lions againft infpiration confidered; the au- " thority of the ancient Fathers examined ; on " the condu6l of the firft Reformers; the charge " of intolerance in the Church of England re- " futed ; obje6lions againft the Liturgy an- *^fwered; on the evils of feparation ; conjec- " tural remarks upon prophecies to be fulfilled *^ hereafter." 1787. William Hawkins, M. A. late Fellow of Pembroke College ; " On Scripture Myfteries." 1788. Richard Shepherd, D. D. of Corpus Chrifti Col- lege; "The ground and credibility of the Chrif- " tian Rehgion.'* 1789. Edward Tatham, D. D. of Lincoln College; "The " Chart and Scale of Truth." 1790. Henry Kctt, M. A. Fellow of Trinity College. "The objeft" of thefe Lectures is "to retlify " the mifreprefcntations of Mr. Gibbon and " Dr. Prieftley with rcfpe6l to the hiftory of the " primitive Churcli." NAMES OF LECTURERS. xvU 1 79 1. Robert Moires, M. A. late Fellow of Brafe Nofe College ; On " faith in general ; faith in divine ** teftimony no fubje£l of queftion ; internal evi- " dence of the Gofpel ; effe6ls of faith ; reli- " gious eftablifliments ; herelies." 179a. John Eveleigh, D. D. Provoft of Oriel College, " I fhall endeavour/' fays the learned author, " firft to ftate regularly the fubftance of our *^ religion from its earlieft declarations in the " Scriptures of both the Old and New Tefta- ' ** ment to its complete publication after the re- " furre6lion of Chrift ; fecondly, to give a fketch " of the hiflory of our religion from its com- " plete publication after the refurreAion of " Chrift to the prefent times, confining however " this fketch, towards the conclufion, to the particular hiftory of our own Church ; thirdly, to ftate in a fummary manner the arguments " adducible in proof of the truth of our reli- gion ; and fourthly, to point out the general fources of obje6lion againft it." 1793. James Williamfon, B. D. of Queen's College; ^^ The truth, infpiration, authority and evidence '^ of the Scriptures confidered and defended." 4794. Thomas Wintle, B. D. of Pembroke College ; *' The expediency, predi6lion, and accompHfli- " ment of the Chriftian redemption illuftrated." 1795. Daniel Veyfie, B. D. Fellow of Oriel College; " The do6lrine of Atonement illuflrated and de- " fended." 1795. Robert Gray, M. A. late of St. Mary Hall ; «^ On *^ the principles upon which the reformation of " the Church of England was eftablifhed." b xviii NAMES OF LECTURERS. 1797. William Finch, LL. D. late Fellow of St. John's ~ College; ''The objections of infidel hiftorians " and other writers againft Chriftianity confi- '' dcred." 17.98.- Charles Henry Hall, B. D. late Student of Chrift Church. " It is the purpofe of thcfe difcourfes ^^ to confider at large what is meant by the " fcriptural expreffion, ' fulnefs of time;' or, in *^ other words, to point out the previous fteps " by which God Almighty gradually prepared *^ the way for the introduction and promulga- " tion of the Gofpel." See the Preface. 1799. William .Barrow, LL. D. of Queen's College. Thefe Leftures contain '^ anfwers to fome po- " pular objections againft the neceflity or the " credibility of the Chriftian revelation." 1800. George Richards, M. A. late Fellow of Oriel Col- lege ; ''The divine origin of prophecy illuf- " trated and defended." 1 801. George Stanley Faber, M. A. Fellow of Lincoln College ; " Horce Mofaicae ; or, a view of the " Mofaical records with rcfpeCt to their coin- " cidence with profane antiquity, their internal *' credibility, and their conneClion with Chrif- " tianity." 1802. George Frederic Nott, B. D. Fellow of All Souls College; " Religious Enthufialm confidered." 1803. John Farrer, M. A. of Queen's College ; " On the " miflion and character of Chrift^ and on the " J^eatitudes." NAMES OF LECTURERS. xix 1804. Richard Laurence, LL. D. of Unlverfity College ; *^ An attempt to illuftrate thofe Articles of the " Church of England which the Calvinifts im- " properly conlider as Calviniftical.'* 1805. Edward Nares, M. A. late Fellow of Merton Col- lege ; " A view of the evidences of Chrif- '' tianity at the clofe of the pretended age of " rcafon." i8q6. John Browne, M. A. late Fellow of Corpus Chrifli College. In thefe Le6lures the following prin- ciple is varioufly applied in the vindication of religion ; that *^ there has been an infancy of *' the fpecies, analogous to that of the indivi- " duals of whom it is compofed, and that the " infancy of human natvire required a different '' mode of treatment from that which was fuit- " able to its advanced ftate." 1807. Thomas Le Mefurier, M. A. late Fellow of New College ; " The nature and guilt of Schifm con- " fidered with a particular reference to the prin- '^ ciples of the Reformation.'* 1808. John Penrofe, M. A. of Corpus Chrifli College ; *^ An attempt to prove the truth of Chriftianity " from the wifdom difplayed in its original efta- " bliftiment, and from the hiftory of falfe and "corrupted fyftems of religion.*' 1809. J. B. S. Carwithen, M. A. of St. Mary Hall ; « A " view of the Brahminical religion in its confir- " mation of the truth of the facred hiftory, and " in its influence on the moral charaiSler.** XX NAMES OF LECTURERS. 1810. Thomas Falconer, M. A. of Corpus Chrifti Col- lege ; *^ Certain principles in Evanfon's DilTo- «' nance of the four generally received Evange* " lifts, &c. examined." PB.IITGET01I ^. imiml m^'mammat^t ll t^mfmmmmmmi^mammmMa^^atmmmm mtBmmmamm^mamti^timmmmm^^ A xX j22 \^ ju LECTURE I. Hebrews iii. il* Take heedy brethren^ left there he in any of you an evil heart of unbelief , in departing from the Jiving God^ jL his exhortation of the Apoftle is founded on an affurance that the fcheme both of the Mofaic and Chriliian revelation is the work of God. For every houfCi fays he, is builded by Jbme man ; but he that built all things is God^ And Mofes verily teas faithful in all his houfe, as a fervant, for a tejlimony of thofe things which zvere to be fpoJten after ; but Chrijl as a Son over his own houfe ; rvhofe houfe are we^ if we hold fajl the confidence and the rejoicing of the hope firm unto the end^ , And fubfe- quently, in the words of the text, Take heed, brethren, left there he in any of you an evil heart of U7ibeliefy in departing from the living God, •^Ver. 4, 5, and (5, S 2 LECTURE I. For though the origin of our faith be atteft- cd by a feries of the moft fatisfaclory proofs, there have been perverfe, difputatious, and wicked characters in every period, who have denied and contradicted its authority. But our church has not been eftabUflied by the mere prefcriptive ordinances of men ; it has been confirmed by rational inquiry and by foUd argument : and, having been purified from the corruption of former ages, and triumphed over perfecution, is at length fixed on fuch a broad and firm bafis, that while it has the fulleft confidence and rejoicing of hope in the di- vine power that fupports it, it Ihrinks not from examination, but even challenges fair invefl:i^ gation. Our faith at the fame time we truft is fincere ; but not arrogant. We w^ould re- commend to thofe who are in error or in doubt, who are feduced or hardened through the de- ceitfulncjs of Jin, to endeavour to reftify their mifapprehenfions, and to confirm their opi- nions on the fame rational principles ; to prove all things, and to hold fajl that which is good. But while we are thus difpofcd to promote liberal and honefi; inquiry, we mull, we ought to difcourage that pirefumptive and un- yielding fpirit which difdains inllrudion ; a ipirit, which ever fincc the publication of LECTURE I. ^ Chriilianity, has been too prevalent. There ftill exift tempers too proud to lubmit to con- vi(3:ion, and who entertain no deference for the fentiments of others. When the Saviour of mankind condefcended to receive and to blefs the Httle children which were brought imto him, how inftrudive is his obfervation ! Except, faid he to his difciples, except ye be converted, and become as little children, yejliall not enter into the kingdom of heaven ^ . That docile temper, which is neceflary for the attainment of human wnfdom, can alone qualify us to become wife unto falvation. From the earlier promulgation of the dodirine of Chrift to the prefent hour, there have been opponents hoftile to its fublime and afFeclion- ate fcheme. Many who have pofleffed talents, the undeniable gift of God, in the proud con- fcioufnefs of that polleffion have employed them in oppofition to the giver. They have converted the light, difpenfed to them by di- •Vine grace, into darknefs. They have dared, according to the allufion of one of our beft divines, to lift the arm once withered, but now lirengthened, againll him, who was gracioufly pleafed to reftore it <^ . Thus, while ^ Matth. xviii. 3- c Sherlock. • *^ B 2 4 LECTURE I. they pretend to boaft of natural reafon, they forget how much intellectual light the world has derived from revelation. They judge alone of effects. The waters of jVlarah have been fweetened; but the murmuring children of difobcdience arc unthankful for the communi- cated fweetnefs. From period to period, ad- verfaries of the truth have advanced in a guilty fucceffion, and have tried to build an impious reputation on profanenefs and rebel- lion to their God, and their Saviour* Has one been fubdued ? Another, equally proud, in de- fiance has entered the lifts, affumed the ar- mour of the vanquifhed, or tried a new mode of aflault. Under the direftion however of a di- vine Providence, and by the aid of reafon and of human learning, truth has ftill triumphed ; and we confidently truil it will ftill remain fecure, by v\ hatever foes it may be attacked, by whatever fpecies of warfare it may be affailed. In fuch a ftate of the Church, left by the appointment of God, but doubtlefs under the influence of his holy Spirit, to the co-opera- tive powers of man, the neceflity of fucceilivc and vigilant defenders muft be obvious. God having done all for his vineyard, which his in- finite wifdom thinks fit, leaves it to be fenced lECTURE L ^ ^ and to be cultivated by human means. Th^ utility therefore of inftitutions fimilar to this LecSure muft be apparent ; and the pious in- tention of the Founder will deferve the ap- plaufe and reverence of pofterity ; while the exteniive field allowed for difculTion renders it of more permanent advantage. As new forms of objection are tried, they may meet ready anfwers, and be confuted before their baneful efFeds be fpread to any extent. Ar- guments, which have no novelty in themfelves, may acquire new fpirit by transfufion through feveral minds ; and what one defender may not elucidate, another may render more luminous or more perfpicuous. We have been told on the higheft authority, that it needs mnji be that offences will come. We have been warned againli perpetual enemies and herefies. While fuch exift, the friends of the church of Chrill muft employ every effort ; they muft be ever watchful ; they muft be always clothed in the whole aiinour of God, the breajl-plate of light- eoufnefs, the Jliield of faith, the helmet of faU ration, the fword of the Spirit^, ready to de- fend, to combat and to vanquiili. But let us not flatter the adverfaries of truth ^ Ephef. yi. B 3 a LECTURE I. with admitting that their opinions are new ; for it will be found that they have as little of novelty as of force. In facl, the tenets of mo- dern unbelievers are the mere echoes of ob- jections, long fince advanced, and long fince lilenced. It is remarkable, that the opponents of a divine revelation have never been enabled to offer dcmonftration of any facts or argu- ments which militate againli it. Their ob- jections are all of a negative charadler, and. ferve rather to evince their own malice or pertinacity, than to weaken the evidences of religion. Since then all the objedions of infidels are ot tliis negative quality, in the following dif- courfcs I propofe to fliew; that the evidences of revealed religion are capable of a very high dci^ree of demonffration ; that the fcheme of divine revelation is grand, comprehenlive, con- fiftent and harmonious in its general defign ; agreeable to the attributes of the Deity, and to the analogies of his oeconomy in his natu- ral and moral world. In the courfe of this plan I iliall take occafion to anlwer fome charges of inconfiftence, which are urged againft the Clergy, by the two oppofite cha- racters of unbelievers and fanatics. It mull be obvious that fuch a defign opens LECTURE I. 7 a very extenfive field of difcuffion. But it will be purfued only with a reference to our limits ; and although the topics of each dif- courfe will be varied, yet it is to be hoped they will confidently and uniformly tend to the fame objeft. Since every mode of defence has long been fuccefsfully employed by the able and inge- nious, novelty can fcarcely be expedled. To bring fome arguments into a confpicuous light, to extradl or to concentre, is all which can be hoped ; and therefore is all to which any pretenfions can be made. It feems to be permitted by divine Provi- dence, that error ftiould be oppofed to truth. Perhaps the latter may be elicited and con- firmed by the fame means which are fuccefs- ful in human difcovery. Its luftre does not indeed burfl: on us with irrefillible power, but flieds on us a milder light, better adapted to our capacity, and fo illuminating objects, that they are at once rendered acceflible and dif- tind;. Lamentable, however, is the reflection, that though the invitations of God and a Re- deemer to mankind are altogether engaging and conciliatory ; that though they propofe nothing which can give offence to the rational inquirer; that though they are calculated to B4 8 LECTURE I. improve the moral ftate, and, it fliould feera, to win the affections of the world ; yet they have ever found bitter and prejudiced ene- mies ; enemies whofc animofity feems even to be fliarpened by the benign charadler of the doctrines of Chriltianity. This animofity is fo inflammatory and obftinate, that no lenient application avails. Charity cannot appeafe it. Love cannot win it. Mercy is fullenly re- jected becaufe gratuitoufly offered ; and there are even men who are willing to perifli with- out aid, rather than accept the divine arm that is ftretched out to fave them. It is im- poffible that Chriftianity can give offence on any other account than its oppofition to the fclfifli and depraved paffions of mankind. It cannot therefore be rejected but through fome infatuation, fome attachment to error, fome unconquerable prejudice or infenfibility. Let me then be permitted to offer fome re- marks on the feveral characters and motives of unbelievers. For if it be well afcertained that the defigns and principles of the infidel, however candid in appearance, are really un- fair and malignant, their arguments will lofe much of the force with which they arc (if- fered, and their influence will be conliderably djminilhed. While the unfufpecting are taught LECTURE I. to believe that infidelity difplays a fpirit of liberality and fentimental freedom, and even of zeal for the good of mankind, they are faf- cinated by thefe falfe pretences. But let the malk be withdrawn ; let it be proved, that the wifdom of man is indeed fooliflmefs, that the defign of the infidel is not to lead us to li- berty and happinefs, but, on the contrary, that his arguments have a tendency to fill the mind with gloom, diftruft, and defpair; to ruin all prefent comfort, and infalUbly lead to tern- poral as well as eternal mifery ; then indeed will the charm of delufion be difiblved, and youth and inexperience be preferved from utter perdition. There is a fpirit of prefumption which re- fents infi:ru6lion ; and the temper of ingrati- tude is often fo rancorous, that it derives a malicious fatisfaclion in repaying bounty with injury, and conciliation with infult. As fu- perfiition is the folly of the grofs and ignorant multitude, fo infidelity is the crime of the pro- fligate of every defcription; the refuge, the poor but tranfient confolation, of debauchery. Thoie who choofe to lead a bad life will not be ready to Uften to the perfuafion or to the didates of religion. We can therefore eafily account for the oppofition of carnal minds. Let it not how- 10 LECTURE I. ever be fuppofed that we mean to accufe aU who unhappily adopt fceptical opinions, of bad morals. We are not fo uncharitable. We fin- cerely grieve that there fhould fometimes be found men of exemplary character, who yet are under this melancholy infatuation. But for fome, who are better informed, we muft ac- count on very different principles. There is, un- happily, too often a pride in letters. Some, who efteem themfelves quaUfied to teach ^ become uneafy under prefcription ; and wifli to be the dictators of fcience. Vanity intrudes into the fandlity of the lludy ; is a powerful fcducer, and often has become the parent of infidelit3^ Since to tread in the accuftomed path is to be loft in a crowd, men hope from every devia- tion to acquire a degree of pre-eminence, or at leaft to attract obfervation. He, who inculcates truth already received can alone ftiare diltinc- tion with the multitude. He, who contends nn the ranks may exhibit courage of the higheft degree, but may fail of diltinclion ; but he, who challenges to fingle combat enfures the notice ot every eye. Ambition is feldom content to Ihare its honours : it claims perpetual fupe- riority, and is infatiate of glory. But lliould the honours ofvidlory not always^ be attain- able by the difputant, yet even doubt gives an LECTURE I. II air of importance, and is a very eafy mode of acquiring reputation. It is a fubftitute for knowledge ; fince to objedl is eafier than to de- fend. Very little talent is requilite for diftruft. Proof and demonftration demand deep refearch and confiderable acquirement. There is another fpecies of character, either of natural or acquired apathy, which appears incapable of being afFedled by any thing great or feeling. This infenlibility of temper is perhaps the refult of habitual indolence. That thofe Ihould be indifferent to the invitations of religion, who are indifferent to all that is intereiting, is what may be expefted ; but this coldnefs, though it may not amount to abfo- lute infidelity, though it may not produce active enemies, leffens the number of our friends. There are many who are fo carelefs of religion, that they negledl to examine its evidences ; ,,and there are others, who, hav- ing haftily adopted the doftrines of infidelity, become too prejudiced againft revelation to weigh difpaffionately the arguments which are brought in its fupport. Thoufands read the works of unbelievers, who never will confent to perufe the admirable and able anfwers which have been written in confutation of them. It is certmn that the temper of the mind 12 LECTURE I. materially afFefts our religious fentiments. A cheerful and eafy temper will incline us to look, not only on all the works of the Al- mighty with delight, but to love his moral perfections, and to feel an intereft in all that relates to him. A good mind eafily amalga- mates with religion ; but one foured by dif- content, or agitated by turbulent paffions, will admit nothing exhilarating, and, like deeper colours, will abforb the rays of light. Such charafters acquire a diftafte for all that is good or excellent, and delight not in any contem- plation, which has a tendency to promote a love and veneration of the divine Being. They look upon all the manifeftations of his mercy and goodnefs with a fullen and a ftupid indifference. In vain the fun cherifhes or enlightens : they feel not its warmth, they are not kindled into love or gratitude. They exercife reafon, the bell gift of ^Heaven, in fearching for arguments againll the power and the providence of God. In his perfedlions they fearch only for imaginary error : they diltruft divine wifdom becaufe it is not com- menfurate to their finite fcale of reafon : in- deed they would make human underllanding the meafure of infinite wifdom. I iliall not dwell on another caufe of ob- LECTURE L id jeAion to the dodrines of our blelTed Saviour ; their perfeft purity, and interdidion of all vicious indulgence. To a religion that recom- mends the fubjugation of all irregular defire> that preaches denial, mortification, refiftance to temptation, there muft ever be reluctant hear- ers. Can the mifer be eafily perfuaded to dif- fufe in bounty w^hat he has accumulated by long and tedious parfimony ? the rapacious to reftitution ? the irafcible to patience ? the revengeful to forgivenefs ? or the felfifli to the love of mankind ? Of Atheifts we need not treat, fince it may reafonably , be doubted whether fuch really exift ; for the impious often confefs by their fears the weaknefs of their boaft. Pre- tenlions to fuch difgufting impiety are the ef- fects of mental derangement, and are always accompanied w^ith a total depravity of morals.. It is the madnefs of wickednefs, and the laft flate of corruption. But the manners of the Deift are more iniinuating and plaufible. and by fuch the unfufpicious are too eafily de- luded. The one immediately alarms a good mind, and he carries in his defiance the fame external figns of ferocity, which charadlerize animals of prey : the other is at once fair and venomous; mild and fubtle; gentle and /■ •• 14 '" LECTURE I. treacherous : his words are enticing, but in-* fufe a flow and a fecret poifon, which faps the moral conflitution, and vitiates the foul. Scep- ticifm is fond of admiration, and no zealot is more earned to makeprofelytes than the Deift: he mull be gratified wdth his circle of hearers and admirers. The Infidel never retires to the defert for filent meditation : he muft find his converts in fociety ; that focietj which he difturbs by a cruel and mifchievous zeal, and whole confidence he has fliaken bv delufive doubts. The preacher of irreligion endeavours to fafcinate by impofing pretences : he even afFeds a zeal for the fervice of mankind, and for the advancement of good morals : he aflumes the charadler of virtue : he is clothed in humility : His words are Jmootlier than oily yet he they very Jwords; the poifon of ajps is tinder his lips ^ : he talks of the beauty of that virtue Which he does not practice : he difguifes vice under the fpecious garb of fome excellence, with a pomp of words his boaft is of human reafon and of human fufficiencv, W'hile he is the dupe and the flave of his paf- fions ; and his life, ever at variance with his profeffions, proves the fallibility of his fyftem. ^' Romans, c. iii. v. 13. LECTURE I. IS But though the pretences of Deifts, both .ancient and modern, may in fome refpefts differ, their objed: is the fame. They affecS: the title of philofophers, while it is their occupa- tion to difluade us from wifdom ; not to dif- cover truth, but to diftort it. They have been embodied under various leaders ; but the cham- pions are all fubtle, acftive, and bold. They perfevere with conftancy worthy of a better caufe. They mingle reputation with impiety, and fyftematically direct their aim againft the Rock of Ages. But the fame ambition, which induces them to reject revelation, infpires each with the deiire of being the author of a fyf- tem ; and, whilft they are at variance with each other, for their principles are inconfiftent, they are only agreed in enmity againft the Gofpel. But, to repeat what has been before obferved, let not modern unbelievers flatter themfelves with the idea that their fentiments are novel : all they advance, if it have any variety, is merely a modification of the leading principles of the fchools of antiquity. Thus the eternity of matter ; the fortuitous concur- rence of atoms ; the irrefiftible influence of fate ; philofophical neceflity ; objecftions to a divine Providence from apparent imperfeftion in his works and moral government ; doubts i6 LECTURE I. of a future exiftence ; all thefe various qiief*- tions were agitated by ancient philofophers* That matter proceeded from the fubftance of a felf-exiftent Deity, and that after a period all things would again be abforbed in him ; that he would then exift alone ; that after another period other beings would be again produced from him, and that thefe fucceflive revolutions would be perpetual, was and is ftill the prevail- ing do(ftrine of the Eaft. The Stoics adopted this opinion as well as the Gnoftics, who per- plexed the firrt preachers of the Gofpel. Arifto- tle, though a naturalill, if he did not exprefsly deny the being of God, yet fuppofed the uni- verfe to have exifted from all eternity, inde- pendent of his contrivance or wifdom. Epi- curus, as he made his motive atoms the original caufe of all created things, conjedlured that they would again be refolved into their firft principles. His doctrines indeed have been the favourite tenets of the greater part of fub- fequent philofophers. Whether fincerely or not, he admitted that there were Gods ; and that there is a God modern fceptics admit. He probably was influenced to this confeffiou by the fear of public cenfure. It is to be fup- pofed that fubfequent fceptics have been un^- der a fimilar impreflion ; and, to render their LECTURE I. 17 opinioTiS more palatable, grant what thej doubt. Yet, while he confeired the exillence of popular Gods, he denied that they cared for human affairs. And is not this the argument of thofe who deny a particular Providence ? He talked of the beauty of virtue, but remov- ed all the incentives which alone could give it intereft or vigour. Such too are the opinions of thofe fceptical multitudes, who with a per- verfe and infatuated ingratitude appear to dif- dain the oiFcrs of Heaven ; w ho wifti to owe eternal as well as temporal felicity to any caufe, rather than to the bounty of their Creator. They will neither be happy in the manner w^hich infinite wifdom condefcends to propofe, nor fubmit their underlrandings to God himfelf. They attribute excellence to any caufe rather than to him. They attribute the efFe(9: of creative power rather to the ef- forts of nature, than to the intentions of the Deity. They grant prefcience and contrivance to inactive matter, rather than to the agency of God ; and, inliead of being a weakened by the proofs of his wifdom and goodnefs to fen- timents of love and admiration, they receive all this intimation with coldnefs, if not with abhorrence. Of the origin of evil, the moll abfurd ideas have been entertained by the Ori- • 18 LECTURE I. ental Philofophers ; and yet, however abfurd, they form the grounds of all objedions which are llill made againft a particular Providence. Our blellcd Lord had himfelf to contend with the Sadducees, who, follovN ing the dodrines of their founder Sadoc, maintained the fyftem of materialifm, and denied a refurreftion or future llate, inferring that there was neither angel or fpirit. On the whole, we can trace every modern dogma to fome ancient fource. How humiliating mufl it then be to the free- thinker, to learn, that he cannot arrogate to himfelf the praife of novelty, which is his chief inducement for objedling to revelation ; that his favourite pofitions have been antici- pated, and are at the fame time as deftitute of originality, as they are void of folid convic- tion ! The miracles of our blefled Matter could not be denied by thofe who faw them ; but, agree- ably to the prejudices of the times, they were afcribed to the cooperation of evil demons. Impofture was not imputed to thefe effecfts of divine power. The proofs were too decifive and public. Such impiety was referved for fubfequent ages, who could fuggell it with lefs danger of confutation. What then is there of variety, what of confiftency, for prefcnt LECTURE I. 10 Infidels ? Like thole whom Cicero calls minute philofophers, their difpofition is to diminilli and to meafure every thing by a minute fcale. They look not at the whole fcheme ; they confider not the agreem^ent of the parts, the unity and combinations by which all becomes great and magnilicent. Thus they calculate by an inverfe ratio and by fubdivi- fion, and are incapable of enlarged comprehen- lion. The moft interefting fentiment which the human mind can entertain is that of its con- nection with the firft and beft of Beings. If all Deifts do not endeavour to annihilate this hope, they decidedly weaken its foundation. They fubititute human inftead of divine alTur- ance ; they reduce that to conjecture which ought to be fixed on fome folid bafis. Man may, indeed, by the light of nature, entertain this hope, but confidence can only be acquired from revelation ; by the declaration of a Be- ing who is mighty to fave. This only can be the ratification of promife, or the realizing of hope. Now what is the fum of all, to w^hich thefe arrogant pretenders would perfuade us, but to furrender the complacence of rational convic- tion for fcepticifm and uncertainty } to inter- c 2 20 LECTURE I. rupt the conneclion that religion oilers be- tween the foul of man and his jSIaker ? to give up the higheft authority for vifionary and earthly fpeculation ? Faith in revelation is by fceptics branded v^^ith the name of fuperltition. But it may be affirmed, that if fuperftition confill in confiding on groundlefs hope, and trulling in falfe pretences, no fuperftition can be more grofs than to rely on thefe erroneous and vifionary fyftems. But let us not be de- ceived ; let us not forfeit the fource of true happinefs to gratify the va^nity of thofe, who, though they may be wife in their own con- ceit, bring no aflurance to the difpafiionate mind. Let us not be cheated of our reafon to fwell the catalogue of the difciples of the Infidel, and to exchange the fobernefs of truth for the madnefs of impiety. Good men expe- rience a foothing power in divine trull fuffi- cicnt to foften all the evils and the afperities of life. It is this happy llate of mental tran- (juillity that infidels and enthufialis equally difturb : the one robs the foul of^ts befl: fup- port, a confidence in the promifes of his Sa- viour ; the other would perfuade us, that God is partial and implacable. Thus the mind, agitated and overwhelmed, fliaken with the temped of doubt, or clouded by the gloom of LECTURE I. n flefpair, flies to vice for a refuge, and the fcene is at lafl too freqaently clofed by horrid felf- definition, or by the flower filicide of intoxi- cation. When we calmly weigh all the argu- ments of infidelity, they are found light in- deed in the balance. Wearied with the con- jeftural perplexities of fophifls, and the cla- mour of difputants, we figh for fl:ronger con- viction than any which they can aflbrd. Dif- gufted with all the pomp and parade of meta- phyfical inquiry, and fliaken from all folid ground and hope, we fliall perhaps be induced at length to envy the humble acquiefcence of . the poor woman of Syro-phoenicia, of whom w^e read in the Gofpel, who in treated to be fed, if it were only ivith the crumbs ivhich fell from the Maflers table^. So vain and incon- clufive are all the arguments of philofophy I So confolatory and fo foothing the mofl: diflant expectation' of the promifes of the Gofpel of Chrifl: ! I have before obierved, that a favourite tenet of the Deift is the fofficiency of human reafon for the condud: of life. No aflertion can be more falfe. Before reafon can ferve for a rule of life, it is neceflary that men ^ ]Matthe\v xv. 27. c 3 22 LECTURE I. fhould underfland and agree on the principles, the limits, and the extent of duty. But all muft be capable of drawing correct conclufions before they can afcertain the rule. Of thefe foine are obvious, but many extremely intri- cate ; and therefore, before we could under- fland our duty, we ought, on their principle, to become adepts in moral fcience. The im- pracSicability of this is evident; for life would be exhaulied before duty could be underftood, and knowledge be gained too late for pradice. Vicious habits would be formed, and com- pletely ellal^lilhed, before we could correal them. It is further obvious, that a fandion would lliil be wanting for the confirmation of every rule. This can only be derived from Heaven. Thus, that children fhould honour their parents may be deduced from natural re- ligion ; but the law of God, which fays, Ho- nour thy father and thy mother, ccmverts ethi- cal excellence into perfect righteoufnefs, and the flill voice which breatlies in the language of nature is again loudly proclaimed from Heaven. But it is clear, that the ancient philo- fophers were delirous of forming fchools from an afFectation of fuperior intelledl. They were anxious to gain difciples to flatter natural va- nitv, but thev cared little for the practical L E C T U R E I. 23 efFeA of their inftrudions. Many of them were, beyond contradiction, extremely defec- tive in morals, and for the mass of mankind they had Httle regard. Now it it could be proved that any nation, or even fmall focieties of antiquity, had fo far profited by the inftruc- tions of philofophy as to have exhibited a living teftimony of their benefit, and of the efficacy of unaffifted reafon, the alTertion of the fceptic would be eftabliflied. But as this has never happened ; as no nation, no city or fociety of the world, antecedent to the com- ing of Chrift, has given fuch proof, it is evi- dent that all the precepts and fchools of philo- fophy were extremely inefFedlual for this pur- pofe. We have the authority of Cicero to confirm the aflertion ; an authority which cannot be reafonably quefl:ioned. It may be urged, that the precepts of our blefled Saviour have not completely ameliorated the practice of man- kind, fince much vice is ftill in exiftence, and the Chrifl:ian world ftill deformed with crimes. At prefent it will be fufficient to deny tjhis; for we may boldly alfert, that the dodrines of Chrift have produced confiderable etlecl on fociety. But admit the contrary, and how would that recommend the light of reafon, c 4 24 LECTURE I. \\ hich has been experimentally defeclive ? But \\ ith refpecl to the mode of inflruclion adopt- ed in the Gofpel, there can be no comparifon. The moral dodrines of Chrift are fo gene- ralized, that they apply to all defcriptions and to all capacities of men. Without minute detail, they afford fuch comprehenfive and applicable rules, that they form a meafure and a principle of duty for all poffible occalions and contingencies. Whereas the ethical {yf- terns of the Gentile world were full of intri- cacy, and, to be undcrllood, required to be deeply ftudied. One method of calumniating revelation is to call it the invention of prieftcraft to ella- blifli a temporal dominion over the minds of men for the purpofes of ambition and in- tereft. Now though fuch objedls may have been the aim of the felfifli and the artful, yet this, as a general ailertion, is falfe and un- founded. Will the conducl: of more bar- barous ages deltroy the truth of religion ? Or can fuch a charge now be urged with any ct- fe6l } The Protetiant faith is founded on ra- tional inquiry, and the renunciation of error. It is an emancipation from the flavery of fu- perftition and bigotry. The evidences of the truth are not confined to th^ Clergy. Know- LECTURE I. 25 ledge of every kind is now univerfally dif- fafed in Proteftant countries. The eftabliihed Church claims no exclulive information ; but has opened the Bible for the infpedion of all eyes, and for the examination of ail who may fcrutinize. Free accefs is given to refearch. We pretend to no myfteries of evidence. Our arguments are fair, and our difcuffion candid and liberal. We wifli that only to be believed, which may be fatisfad:orily proved. But though lefs coarfe accufers do not afperfe us with fo vulgar a calumny, they infinuate that we are influenced by a felfifli and a party fpi- rit in a common caufe. Among the defenders of the faith may be reckoned Chriftians of various denominations, both at home and abroad, who have been equally diligent, and who have been eminently cooperative in con- firming its evidences. It will be found too, in the eftabliilied Church, that many of its moil able and adive defenders have not been ac- tuated by worldly motives. Of this a Hooker and a Mede are decillve examples. If a few members of. the eftabliiliment are in pofleffion of high emoluments, let not the illiberal pro- pofe this as an objection to our caufe. That the Church fliould be fupported by fome tem- poral advantages is highly proper; and a juft 2(5 LECTURE I. and well regulated diliribution of thele, to fti- mulate literary exertion and induftry, is of the greater advantage to fociety. There are thou- fands of our body who feek no honour but that of giving glory to God, neither eagerly nor un- jultifiably grafping at preferment, nor afFecl- ing to defpife remuneration, if fairly and ho- nellly to be obtained ; not repining at the fuccefs of others, but content '' to eat their '' bread in peace and privacy ^," to meditate day and night on the word of God, and to la- bour without ceafing to do the ivill of their Father ivhich is in heaven. To objed: to a refpedlable provifion for the Clergy betrays a mean and a levelling fpirit. There is no poflibility of regulating the various orders of fociety by abftrad: ideas, and there- fore learning and talents are not alone fuffi- cient to fupporf refped:. The worldly-minded would not liften to the docSrines, but rather fmile at the voluntary poverty of thofe, who fhould dedicate their lives folely to unprofit- able lludy. It is a great millake to compare the primitive age of the Gofpel with the pre- fent. Then God was pleated to fupport the Church by ocular deinonllration. The firll h Hooker. LECTURE J. 2r Chriftians faw and believed ; and yet the doc- trines of the Apoftles were oppofed and dif- piited by the prefumption of their cotempo- raries. The profperity of the church, at prefent, depends on fecond caufes, under the filent in- fluence of divine grace. Another reproach of the Infidel is, that a belief in revelation is the confequence of a blind fuperftition. This we deny. To look to futurity, and in diflrefs to fupplicate a fuperior power, is a natural fentiment. Man does not alone apply to Heaven becaufe he is under the impreffion of fear, but becaufe he is alfo de- firous of good. The whole of life is a ftruggle between temporal and eternal interefts ; and if the former fometimes prevail, it does not therefore follow that we poflefs no conviction of the fuperior importance of the other. He may fincerely believe in the truth, who has not grace fufficient to refifl temptation : even all profligate men are not in this fenfe Infi- dels. They may always be promifing them- felves reformation. But here lies the dif- tinftion : if we confent to the facrifice of prin- ciple, or if, having no faith, we profefs what we do not believe, for interefted motives only, this is indeed deteftable hypocrify. If men make oftentatious profeflions of humility, or ij3 lecture l of voluntary poverty, to cover the defigns of artifice, and yet betray an eagernefs to de- ceive ; or privately enriching themfelves overreach, or take advantage of a neighbour, their religion is indeed vain. Turn over the pages of biographical hiftory : many will be found, who have arrived at dignity by the fair and dired: path of learning and virtue. You may read the annals of many who have reluclantly embraced higher Itations, and have been induced to facririce, what they have preferred, private, tranquillity, becaufe they have been perfuaded that they muft make the facrifice to public utility, and to the fervice of God. Let us then hear no more of the charge of prieftcraft. If revelation be true, God will no more fulTer the fins of men to extinguifh its light, than he will fuffer an eclipfe to produce permanent darknefs. To prove our fincerity in the Chriftian faith, it is not neceii'ary that we Ihould renounce the w^orld ; for that would be to forfake our polls, and to betray the caufe : but fincerity rather requires us to liKnv our light unto men, and io fght the good fight of faith, ' that lue may he more than conqucrcrs through him that loved us^. Need we recount the fufferings of mar- ' I Tim, vi. 12. ''Rom. viii. 37. LECTURE I. 29 tyrs ? of a Cranmer, a Latimer, or a Ridley ? No ! But we can appeal to the hiftory of a Berkelj, to prove the difinterefted condud: of the defenders of religion, and of the pallors of our Church ; and we may add, that the Clergy have lliewn, and it is humbly prefumed ftill difplay, a noble and a generous zeal for the caufe in which they are engaged. What muft be the dying reflections of that man, who has rifled eternal happinefs for the chance of a profligate reputation, or who from deliberate mahce has endeavoured to in- jure the caufe of religion ? WW] he not then be reminded by confcience, that he has contri- buted to contaminate innocence, to defile vir- tue, to weaken the blifsful fuggeftions of hope, to add pangs to doubt, to fliarpen the agonies of defpair and the flings of remorfe, to flied darknefs over the dawn of inquiry, to indurate the feelings, to nip the bloflbms of expeda- tion, and to render the whole of prefent exifl- ence wretched and inconfolable ? that he has endeavoured to fhake the bafis of all truth, to injure the beft interefts of man, to teach chil- dren ingratitude, governors tyranny, and fub- jeds rebellion ? that he has endeavoured to difturb focial order, and to introduce anarchv and confufion in its place ? How dreadful mutr 30 LECTURE I. his dying reflection be, who has invented a more efficacious and active poifon, who has given occaiion to all potterity to bewail the perverfion of his talents, and to lament the hour of his birth ; who has contributed to ac- celerate the corruption of youth, and the for- rows of grey hairs ! Such are the fruits of in- fidelity ! Such are the thorns which muft ren- der the bed of death more painful ! Compare this with the departing hour of his life, who can recollect the utility of his days ; who has contrived new modes of reducing the miferies, or of adding to the comforts of exiftence ; who has enlarged the dominion of goodnefs, and turned many to righteoufnefs. Finally ; from the contraft, let me be per- mitted to caution the younger part of my hear- ers againft the fallacious and feduftive perfua- lions of infidelity. Be aflured, that however the unbeliever may be elated with his own imaginary triumphs, yet happily he cannot fupport his arguments by proof: he has no demonllration : he may irritate our feelings, but cannot confound the hope that is in us : if you hear his objedlion and his alfurances, you will find, on examination, that the firll are merely negative, the other groundlefs. The pretender to Atheifm will tell you that there LECTURE I. 31 is no God, and confequently no hope or fear from futurity. From him your own obferva- tion will induce you to turn with difdain, be- caufe every thing within you, and every thing without, confute his allertions. Be aflured, that while he would thus rob you of confi- dence, he will caft a difmal gloom over the whole of your exilience, prefent and future ; that he will fteal the light from you, and con- fign you to a depth of tenfold darknefs. The Deilt chills the foul with a frigid apathy. He will tell you that God is good ; but has not condefcended to beftow his attention on his creatures. Thus he will teach ygu to hunger for the bread of life, but forbid you to expedl to talie of it. Cruel and melancholy profpeA ! more embittered by the aflurance of the re- ality of that goodnefs, which you are not to expe6l to ihare. If then God regard us not, if he have not been pleafed to reveal his will to us, if all the expectation on which we have been taught to rely be without foundation, in what are you to truft ? In this child of duft and aflies, in this fallible individual, who af- fures us that he has a fyftem, which is to fup- port and diredl us under every trial ; a difco- very, which has efcaped all penetration but his own ? He recommends to us a diftruft of S2 LECTURE I. the wlfdom of an infinite Being, and invites us to confide in tlie infect of a da v. He takes away the foundation of hope ; he leaves us notliing to cheer the fadncfs, or to foothe the pains of exigence. We are overvvhehiied with misfortune ; we are excruciated by pain ; we hngcr under the tortures of difeafe ; we pine under the languor of ill-health. Where is our confolation ? Only the help of man ; of a be- ing who, in fuch cafes, often cannot relieve us. We find oarfelves finking into the grave ; that grave which he has made for us a land of doubt and of darknefs. We are forbid to trult in the only power which can help. The bitter- nefs of death is rendered ftill more bitter. We are to fee our dearefl: connections and friends dropping around us. Thofc whom we tender- ly love are torn afunder with the diftraded fear of eternal feparation. Under fuch circum- ftances, we are perfuaded to rcjc6l that divine Comforter v>'ho offers and can give that peace of mind, ivhich the world cannot gii^e. We are to rejed: tlie promifes of revealed religion, which alone affl)rd rational hope and firm con- viction. Virtue ftruggling to improve in tiie Ichool of affliclion is to fink into foi'^ctfulnefs, and all moral excellence to periih. Charitv and goodnefs, which, if not immortal, muft be al- LECTURE I. 33 lowed to merit immortality, are to be fcatter^ ed like the fragrance in the air. When we are folicited by fome urgent temptation, we are not to alk grace or affiftance of God, but to recal to mind the beauty of virtue ; as if pre- fent gratification could be refilled by abfl:raft conceptions. Can this be expefted by the found philofopher ? Does not this betray an igno- rance of human nature ? Is not this to forget that men often admire what they cannot love, and that adion and fpeculation are very dif? tin6l ? That this pifture is not overcharged, mufl: be evident to all who think coolly and impartially, Let us then turn from this dreary profped:, to the confolatory invitation of the glorious Gofpel of Jefus Chrill : Let us hold fajl the profej/ion of our faith ivithout luaver- ingy and take heed that none of us entertain an evil heart of unbelief in departing from the living God, mn LECTURE II. Romans i. 20. The invifible things of him from the creation of the world were clearly feen, being underfiood by the things that are made, even his eternal poxver and Godhead ; fo that they are without exciife, X HESE words of St. Paul, as well as various other paflages of the Scriptures, aflert the ma- nifeftations oi an omnifcient and omnipotent Creator in the phenomena of the natural world. The Apoftle reprehends the errors of thofe fpe- culative men, who, in the vanity of their ima- ginations, had loft fight of the moft obvious truth, and had neglecSed to draw fuch in- ference from facSs as could fcarcelj even ef- cape the vulgar ; prof effing themjclves to he wife, they became fools: for even to the vulgar all created things muft appear to have their origin from a fupreme Being ; becaufe that which is known of God is manifefl in them, for God hatli fliewed it unto them 5 becaufe the in- vifible things of Mm from the creation of the D 2 36 LECTURE II. world are clearly fecn, being underjlood by the things that are made, even his eternal power and Godhead. Before we can entertain any faith in the Chrirtian revelation, it is neceflary for us to poflefs a firm conviction of the docSrine of a par- ticular providence, which conftitutes the bafis of revelation. It will therefore be requifite, in the following difcourfe, to fliew that the ope- ration of God in the natural world is perpetual and uninterrupted ; and wx muft fo adjull the liatement of fads, that it may be underftood how far he employs fecond caufes ; how fub- fervient, and how extremely limited thefe are; and that they never ought to be miltaken for their Author, whofe vigilance is ever actively fuperintcndant ; by ivlwni all things live, and move, and have their beings ; tvlio made the heaven, and the heaven of heavens, with all their, hojls; the earth, and all things that are therein, and who prejervcth them all, and whom all the- hoJls oj heaven worjliip. The grand principle of religion is the being of a God, from which all our obhgations and our duties flow. But it is of the highell im- portance, as the ground of the Chriftian faith, that we fliould acquire, not only a convidion a A6lsxvi'. 28, LECTURE II. 37 of the being, but alfo of the particular provi- dence of the Deity. We mull believe that he is immediately concerned in the works of na- ture and of grace : for it has been the conftant aim of Deifts to leflen our confidence in the immediate interpofition of a God ; and fince they have not dared to deny his being, they have laboured to reprefent him as an impaffive Ipectator of all the affairs of the natural world. Suppofe the contrary ; admit God to be an- xious for the happinefs and welfare of man, and all his works of creation ; and all the fyf- tems and arguments of the fceptic lole their foundation. The docftrines of our blefled Lord on this head are fo exprefs, that we cannot he- fitate to place implicit confidence in the fuper- intendence of a particular providence. For, not to infill on all his recommendations of faith and of prayer ; his promifes of grace, of Ipiritual aid, and of a divine Comforter ; he tells us, that the very hairs of our head are all numbered ^ ; that not a Jparrow falls to the ground luithout our Father^, And he grounds our truft in the Gofpel promifes on this prin- ciple. When he informs us, that we ought not to be over folicitous about temporal affairs, , '^ Matt. X..3. . c >Ver. 29. D 3 38 LECTURE II. he remarks. Behold the foiuls of the air, for theij fow not, neither do they reap, neither ga^ thcr into barns, yet your heavenly Father feed- eth them. Are ye not much better than they ? In another place, he fays, Are not five fpar- roivs fold for two farthings P and not one of them is forgotten before God, Ye are of more value than many fparrows^. In thefe inftances his inference is drawn from this conlideration, that if the meaner parts of the creation be not beneath the immediate and conftant care of the Creator, we may conclude, that beings who hold a fuperior rank muft be proportion- ably greater objects of heavenly regard. I Ihall therefore, in the firft place, endeavour to fupport the doctrine of a fuperintending firll: Caufe, in oppolition to thofe opinions which have a tendencv to attribute all the order and beauty of the creation to fecond caufes. I fliall then Ihew, that fecond caufes are not independent of the firll, bccaufe they exhibit marks of fubordination ; and that there are re- lations and analogies throughout nature, w hich prove that all effefts proceed from one and the fame origin, and contribute to promote ori^ 4 40 LECTURE II. and of a circle of revolving years, in vv^hich all things fade and revive again and again. Hav* ing advanced the exiftence of prolific fibres, they fuppofe them by continual efforts and adlion to arrive at length to a ftate of being continually capable of further perfedion. But it is abfiird to admit, that matter can become organized by volition. On the contrary, the volition and the power of aftion w ould rather naturally fucceed organization. True philofo- phy, with more pretenfions to credit, fliews us, that all created beings have come from the hands of their Maker exactly provided v^ith fuch means of increafe and prefervation as he intended; and though by exercife thofe powers may be developed and expanded, yet that they can no more add of themfelves to their capa- cities, than the fea can by its own efforts in- creafe the quantity of its fluid ; or matter, inde- pendent of fixed laws or the will of the Crea- tor, augment its power of attradion. The ad- vocates of this doctrine have confounded a principle of felf-prefervation with that of ad- vancement or production . The Almighty, for inftance, has endowed the whole fyftem of na- ture with fome faculties of renovation or of reftitution, within prefcribed limits, but has placed impaffable boundaries to the perfedion I.ECTURE II. 41 t)f his admirable works. In a mutable ftate of things, it is impoffible but that accident muft injure the moft perfeft; and to repair thefe pro- bable or poffible injuries/ nature is undeniably poflelled of certain capabilities ; but thefe are abfolutely limited. In the animal world we find provifions for fupply in cafe of injury or lols. If in animals a bone be broken, nature is provided with matter to form a callous, which ferves to reunite and ftrengthen the in-* jured part. An animal oil is conftantly fup- plied to lubricate the joints ; and to reftore the perpetual wafte of the folids or the fluids there is a conftant renovating principle. In the ve- getable kingdom this principle is varioufly ex- hibited. Plants have other methods of in- creafe befide that of the feed. Some are in- creafed by the feparation of the root, of the branches^ or even buds ; which then become new plants, and in this refemble the inferior tribes of animal life, fuch as the polypi. Some plants fend forth fuckers, by which they be- come multiplied ; fome increafe by their very leaves, or what may feem to be equivocally leaves or branches; but it is evident that no animal or vegetable genus, fince it came from the hands of its Maker, has increafed the number of it& parts or faculties. There 42 LECTURE II. can be no truth more clearly eftablifhed, than that God has fixed to all nature, as to the waves of the ocean, bounds which they never Ihall pafs. That the works of the creation are governed by laws imprelTed on them by the Almighty, and not by any partial faculties of their own, mufl be apparent from the great frugality, and the whole courfe of nature. Throughout the fyftem of created things there evidently appears one regular defign ; and, how- ever the Deity in his infinite wifdom may be pleafed to make occafional deviations, yet thefe are ftill fubfer\'ient to a general and uniform fimplicity. Were matter capable of felf- organization, befides the deficiencies, which would inevitably be confiderable, unlefs it were poflefled both of prefcience and fupreme power, there would be great incongruity and contrariety in the fe- veral parts of the fame animal or vegetable. Animated forms could not be fupported, be- caufe they would be defedive in neceflary and indifpenfable organs ; the procefs of vegetation would be interrupted in plants from a fimilar deficiency. Now, though there is much di- verfity in the corporeal llruclure of animals, and great variety in the forms and habits of vegetables, yet thefe phenomena are all rcdu- LECTURE 11. 43 cible to evident defign. Animals which creep on the earth are not provided with the means which enable fome to afcend into the air, or others to float in the water. Plants again, which inhabit the colder regions, are provided with the means of enduring a tempeftuous cli- mate ; thofe which are to flourifli in the parch- ing defert are fupplied with peculiar means of imbibing the moifture of the atmofphere, and of enduring a long ftate of aridity. In all creatures, and in all vegetables, there are pro- vifions peculiar to the habits, the local fitua- tion, and the purpofes of each ; infinitely in- deed diverfified, yet all fubfervient to one grand and fimple defign, which pervades the whole of nature, and befpeaks the uniform in- tention of the benevolent and great Creator. All the parts contribute to a beautiful and ad- mirable fyfl:em, proving, beyond all poflibility of contradiction, the divine wifdom which ani- mates, which diredls, and which has planned the whole. There are the fame peculiar traces of Ikill, which we difcover in the artificial works of men of eminent ingenuity. Thus all the works of God tend to harmony and con- gruity of defign, in the fame manner as in the fyfl:ems of the heavenly bodies the fuperior 44 LECTURE II. or fubordinate operations are governed by one law, and tend to the fame point of gravity. ' But an argument has been drawn from fpontaneous vitality, or, in other words, the fa- cility by which animals of lefs perfeft organi- zation are increafed, in favour of a fimilar pro- cefs of formation of the more perfedl. Thus the various fpecies of polypi, whether larger or microfcopic, may be multiplied, like plants, by cutting or felf-dividing. This, however, is only a flight deviation of the order of nature; is at the fame time extremely limited, and fub- jed: to fixed law. It would be abfurd from hence to conclude, that more perfed: animals or plants ever had fuch an origin ; that an oak had been produced from a mofs, or a lion from an infect. It has often been urged againli the dodrine of cafual productions, that when we view any complicated machine, we naturally conclude that it had fome contriver and maker. It has been further obfcrved, that fliould fuch a ma- chine by accident be injured or difordered, and in this Hate fliould we again view it and find this diforder redified, we fliould naturally con- clude that this was the effed: of fome fl\:ill fimi- lar to that by which it was at firft formed. LECTURE 11. 45 This- undoubtedly would be the inference of one who had never before ken fuch an inftance of human contrivance. To this let it be added> that it is perfectly unnatural to imagine, that even a human artift could be indifferent to the effedl of any ipecimen of great ingenuity which was the refult of his own contrivance* Now it is highly reafonable to infer, that the Divine Artificer is not regardlefs of his mofi admirable works. A difference does indeed exift between the art of man and the wifdom pf God. Human capacity being extremely li- mited, the works of man are liable to many defecfts, and require perpetual reparation. The works of God are exquifitely formed, and we may pbferve in all, that, for the period of du- ration to which they are deftined to laft, there are principles of renovation and repair. This is evident in the human frame, which is fo conftituted by nature, that for a limited fpace of time it is provided with the means of pre- fervation and renovation. This too is evident in many fpecies of animals, which, if by acci- dent a limb be lofi, have that lofs fupplied by the acceflion of new ones, fimilar to vegeta- tion : and, laftly, this is evident in plants, in which there is a regular provifion for relloring parts that are injured or deftroyed. Here the 46 LECTURE II. philofopher may aflert, that God, having af- forded fuch modes of renovation and fupply, may leave the whole procefs of nature to go on, on thofe perpetuating and renovating princi- ples, independent of any particular interpofi- tion. But it is to be obferved, that this extra- ordinary provifion carries wnth it all the ap- pearance of adlual interpofition. For it may be afked. What are thefe principles ? Whence is the fource of that fupply ? If that be not deftined for perpetuity, yet it intimates a care and regard in the Creator for the work of his hand. Now care implies affecSion ; it is an attribute of Deity ; and, in proportion to the excellence of the fource, it will be more ardent and free from defeft. God then cannot but be eflentially benevolent; and in the proportion of the fuperiority of his perfeftions over every thing human, will be his love of his creatures and his creation. The beft object of human afFe6lion too is virtue, the refult of intelledtual perfection, and therefore God cannot but love goodnefs in man, however imperfeA in degree it may be. To fuppofe the Almighty then not to entertain a peculiar regard for thofe im- provements in the foul of man, which have emanated from his own fuperior excellence, is impoffible. LECTURE II. 47 Could any thing lefs than divine intellect have adapted a flexible trunk to the ele- phant, exquifitely endowed v^ith the fenfe of feeling; an animal, whofe neck is fhort and un- bending, and purpofely Ihort to fuftain fuch a weight of tulks ? Who has endowed the ca- mel with a ftomach fufficiently capacious to contain water for a confiderable length of time, and with feet peculiarly adapted to its habits and utility in traverfing immenfe de- fer ts ? What but wife defign could have given contra6lile mufcles to enable reptiles to move which are deprived of feet ? What but divine power and boundlefs wifdom could have given a rigid cornea to the eyes of fifli, capable of refifting a fluid denfer than the air ? or an hard fhell to the flothful tortoife, capable of fuftaining the weight of bodies, which, by rapidly moving over them, muft otherwife crufli them ? Why are the vifcera of quadru- peds, which are prone, differently difpofed than thofe of man, who is deftined for an erecft pof- ture ? Why are the lungs of fifli fo different from other animals, and fo exacftly fuited to their element ? But it were endlefs to multiply fuch interrogations. The anfwer to all mull be evident. It is divine, infallible, unerring wifdom. It is the power of an intelligent and i$ i:ecture II. Alniighly God which alone could produce fuch provident variety, ^nd adapt it to the fe- veral habits and peculiar circumftances of his boundlefs creation. There is a difpofition iu fome to attribute all the faculties of animals to exercife, which has undoubtedly a powerful effedl. But unlefs an antecedent provilion had been made by the defign of the great Creator, no exertion of the animal could be effective. Aquatic birds w^ould never be able to fwim if their feet were not originally webbed. It is here. to be obferved, that all inftances of deviation from the general rule of nature afford us more, linking proofs of divine Ikill ; nor do they in the leaft deftroy the harmony of the works of God, but rather tend to preferve it ; becaufe they evidently prove the complicated, yet uni- form intention of the Deity. The conclufion to be drawn from eccentricities is, that while they obvioufly form a part of the general fyf- tem, they are fo far from affording argument in fupport of atheifm, or of non-interference of the Creator, that they diredlly tend to prove more extraordinary care for the welfare of the creation in general, and of its feveral parts. Another proof of the impoffibility of acci- dental arrangement of matter, is the wonderful ^ fupply for occafional wade, and the ex^ad: ba-v. LECTURE 11. 49 knee which feems to be attained in the works of God. Thus many plants afford nourifli- ment to animals, and at the fame time ferve for the increafe and prefervation of the fpecies. They are confequently liable to be completely devoured, and but for the provident care of the Deity would be annihilated. This is pre-» vented by their multitudinous production, and by various provifions for their preferva- tion and facility of growth. The fame ana- loffv is oblervable in animals. The more mi- nute thefe are, and for that reafon very liable to perifh, they are proportionally more nu- merous. The feeds of plants are analogous to the eggs of animals. Whatever in nature is moft ufeful is moft abundant. Now many of the minute feeds poflefs a power of vegetation which is very durable, and which feems to be aim oft inextinguilhable. The eggs of animal- culae are capable of remaining a confiderable time, without bringing the embryon into life, until they meet with favourable circum fiances. The furface of vegetables is covered with the minute and invifible eggs of microfcopic ani- mals ; but as thefe animals are of the aquatic fpecies, they cannot be hatched without the application of water. As foon as they are im- mcrfed in this fluid they become produdive. E 50 LECTURE II. The harmony which exifts in all the various works of God is never deranged by the eccen- tricity of fubordinate parts. If we look to the celeftial fyliem, does centrifugal force ever induce fuch excefs, as to elude the general law by which all matter tends to one centre of gra- vity ? And is there not one general fubmillion of all to the fimple law of nature, which gives motion and diredion to the whole ? In the various chemical procefles, infinite attractions,, combinations, repulfions, and folutions,are per- petually in adion to produce infinite efiefts, which are all fubjed to the firft law. If any appetence of nature could by felf-combinatioii or arrangement produce an individual fpecies, that fpecies would be at variance with ge- neric laws. It is therefore impoffible to fup- pofe this arrangement and fubordination could arife from any other caufe than one fuperior Agent ; and this Agent can only be an omni- fcient and omnipotent God. If it be afked, whether eternal Prefcience has predefigned the types and figures of things, and fp exadtly de- fined their improvements, as to fix their utmoft boundaries ? our reply is, undoubtedly. The dodrine we mean to advance is that there is nothing in nature fortuitous ; and that, what- ever variations may arife, they are all fubjccl LECTURE 11. 51 to unchangeable laws and reftricftions. Some inle(Ss are produflive of feveral generations without the ufual procefs of renovation ; yet thefe fucceffions are all limited, and never ex- ceed the precife number affigned them. Can this be accident ? By attributing to the particles of matter any thing like appetency, if by that term we are to underftand more than attrad:ive or chemical affinity, we give volition ; and as the particles of matter poflefs various affinities or attrac- tions, and as fome are repulfive, or incapable of affinity, fuch oppofite volitions would prevent all regular combination, and there would be perpetual conflidls. But if we fuppofe them only to acl in conformity to the laws of na- ture, or God, by which we mean the fame thing, they then a6t regularly and confiiiently with the general plan of a fuperior Agent ; of a divine Mind. To fuppofe different volitions would be to admit univerfal confufion. For what contradiftions and oppofite agency would there not be in volition afting without fubor- dination ? On this head it is neceffary that we fliould form diflinft ideas, that we may not at- tribute to matter powers which are foreign to its nature ; for even if we admit that matter by various combinations may acquire thought, F. 2 52 LECTURE II. yet it would be abfurd, and a contradidlion, to luppofe thought to be antecedent to fuch com- binations. One of the arguments for the ap- petential power of nature is that of the in- creafe of animal hfe by folitary production. But this only proves that nature has various modes of increafe ; for as this fucceffion is ex- tremely limited, it can never be an argument for felf-generation, but diredlly the contrary. It is no more than a mode fimilar to that by which plants are increafed by the offset or fucker. We can readily grant, that particles, infinitely minute, by a concretion of affinities, may form infinite combinations ; for this is philofophically true ; and for this we need not the work of ages. The whole {yHem of ani- mal life is reproduced by thefe efforts. The time of geflation in animals, though various, is long in few. Now the particles of the farina of plants are infinitely minute. The fame is ap- plicable to animal life. But on this myfterious fubjedl it is enough to remark, that particles equally minute, by accretion, by accumulation and expanfion, produce a great etFed: of or- ganization, and this without volition. AH is the regular and natural effed: of the law of nature, conforming to the model propofed by the unUmited mind of the Creator; in con- LECTURE II. 53 formity to that, and to his own invariable plan, they, can only adl. It is not poffible for the conftituent particles of organized life to pro- duce other efFefts than God is pleafed to de- cree. The conftituent principles follow the plan affigned them. Thus the conftituent principles of an animal can never become a plant, nor of a plant an animal ; nor can ani- mals have their properties mutable, and from a bird be converted into a fifti : and the fame law is undoubtedly univerfal. The volition is in the divine Mind, and nature a^fts uniformly by that direction, by an imparted energy, under a fuperintending influence. Let us now proceed in the next place to fhew, that fecond caufes are not independent of the firft, becaufe they exhibit marks of fub- ordination. If we turn our eyes to the heavens, we fee a magnificent apparatus of regular defign; and, while the fecondary planets move round their primary, the whole goes on in fubfervience to the laws of gravity. Nay the very oppofite principles of centrifugal and centripetal force combine to produce regularity and general ef- fe6t : and this fublime concordance is the re- fult of great and more minute parts. The fame regularity is to be obferved in the whole E 3 54 LECTURE II. of the natural kingdoms, as they are termed, of this our earth. In the flrudilure of animal bodies, in the moral government of the Al- mighty, and the political government of man, it feems to be indifpenfable to the produ6lion of any perfed: w^hole, that there Ihould be a fubordination and accordance of parts, and in all nature fubordinate parts aft for the benefit of fuperior. In a plant, the root feeks nou- rifliment, not for itfelf, but for the tree ; the branch fwells into bulk to fupport the mafs of leaves, or the weight of its fruit, and all this in exaft proportions : the leaf expands and breathes, not for itfelf alone, but to advance the growth of the whole plant. In the moral fyftem of the univerfe the fame beautiful ar- rangement and harmony exilts. The paffions and appetites of the mind, under due regula- tion, tend to the advancement of the general good. We love not for ourfelves, but for the advantage of others. Virtue cannot be prac- tifed without conferring a bleffing on others. Wifdom cannot be employed without being advantageous to others. Benevolence and cha- rity have expanfive willies, and produce exten- "five efieds. Again, goodnefs can fcarcely be a folitary bleffing ; and no individual is happy but in communicated happinefs. Even our ir- LECTURE II. 55 regular paffions are ib often productive of good to mankind, that, like tempefts in the atmo- Iphere, they are, by the wife difpofition of Pro- vidence, often made fubfervient to general be- nefit. But as thefe topics are not immediately connected w^ith the fubjed: before us, to en- large on them at prefent v^^ould be foreign to the purpofe of this Lecture. Let it fuffice to remark, that even here the fame conlilience is apparent, which is fo eminently confpicuous in all created things. All feems to be the efFedl of one Intelligence, that has contrived, and go- verns every part by fome principle perpetually aftive, and never forfaking the care or con- dud; of the whole, or the inferior parts. Now which is more agreeable to reafon ? To fup- pofe all this to be the refult of fubordination ; to imagine that the atomical parts fliould pro- duce all this general and great effecft ; or that fome Intelligence governs and dire6ls both the fuperior and inferior parts to the fame great and well regulated purpofe ? The anfwer mufl be in favour of a divine Providence. It is con- trary to every conclufion of reafon, to eyery principle and analogy of the univerfe, that the parts fhould be greater than the whole, or that the whole ftiould be governed by the indivi- dual parts. Gravity is increafed by accumula* E 4 56 LECTURE II. tion ; but the principle of gravity gives adion or efFeft to each of their feveral particles : and v/e might as well fuppofe, that the principle of gravity refulted from combination of lefler gravities, as that the minute atoms of created matter fliould govern the whole. Gravity is indeed increafed by the union of lefler gravi- ties or particles ; but then thefe particles are all influenced by one and the fame principle. It is the governing principle, which is the primary caufe, and the parts are only fub- ordinate and contributive. Either the parts have intelligence of themfelves, or they are di- rected and influenced by fome power, which is the caufe of principle or adlion to all ; and that they are all governed by a principle, and not by any appetencies or volitions of their own, is felf-evident : for it is contrary to all expe- rience and all analogy to conclude, that the inferior parts can dire A the greater. General efl^ecl is the refult of inferior fubordi nation ; the independence of inferior parts would never produce regularity or general efted:. He who contrived the great machine, contrived and di- reftcd the motion of the inferior wheels : elfe all would be confufion and imperfedlion. There is throughout creation but one Intelli- gence ; that Intelligence muft be fupreme, and LECTURE II. 57 then it muft be God. This muft be the firft and final caufe ; from this all muft emanate, and to this all again muft tend and revert. Whenever v^e take notice of any thing in na- ture, we obferve this fubordination of parts. If we fee an animal, we fee a compound of limbs and organs. If we difcover fome dif- united part, we judge that it belongs to an whole ; that it is not perfedl by itlelf we judge from analogy, and we are never mif- taken. If we fliould by chance difcover the limb of an unknown animal, we fee that it is perfedl as a part ; but though we cannot im- mediately apply it to a particular Ipecies, yet perfection is evident in it, and it has the clear mark of fubordination. Thus while every part in itfelf is perfeft, yet that perfection tends to complete a more aggregate perfec- tion. One general law of animal life is inftinCt ; decifive and inftantaneous in its operation, and at the fame time fo infallible, that were it not limited it would poflefs all the indications of primary wifdom : but this limitation proving that its powers are fo circumfcribed, proves at the fame time that it is a fubordinate agent in nature ; that it has no independent influence ; 6S LECTURE II. and that it is a fecond caufe, under the direc- tion of fomething fuperior. InftinA in fome inftances feems to depend on phyfical principles : thus we find that ani- mals which are deftined to feed on putrid fubflances are provided with the means of fcenting their prey at a furpriling diftance. They are accordingly provided with a greater fthan ordinary proportion of olfactory nerves. The vulture, and other carnivorous creatures, whofe employment feems to be to clear the earth of putridity, by a voracious, and, we might almoft fay, depraved gluttony, leflen the quantity of offenfive corruption, and con- vert that matter into a vivifying principle, which would elfe fpread contagion. Is this appetence ? No, let us rather admire the wif- dom of the Creator. Animal fubftances de- prived of life are fubject to putridity. Putri- dity is the means of increafing corruption ; and, by rendering the air noxious, produces difeafe. But the wife Creator has provided creatures, which through the medium of the atmo- fphere are enabled to difcover their deftined prey, and thus preferve its falubrity. Inftinft, in other inftances, arifes from the fame exqui- lite fenfibility of the nerves. Some are doubt- EECTURE 11. 59 lefs not to be explained on any known prin- ciples ; but in every inftance it looks like fu* perior agency. It is decidedly no acquired power of the animal. It is a given quality, becaufe creatures which are poffeffed of the largeft proportion in one refpe6t, are remark- able defective in others. Now it muft be granted, that in fome degree the powers of animals are the efFe(3: of experience; but in- ilin6l is an inftantaneous power. Some take time to feed, or to walk, or to fly. Yet others have thofe faculties immediately on their birth. Thefe are gifts not wholly dependent on ex- perience. There is one difl;inclion between reafon and inftincl, that the former never can ad: but by tuition. Inftin6l, on the contrary, ads imme- diately, as it were, by an impulfe. Reafon is even improvable inftind:. The faculties of animals may, by exercife, be enlarged or in- creafed ; but their inftinds are immediately and always alike. Reafon is communicable, but inftind: is never fo. Reafon can impart its powers, inftind: cannot. Every* individual creature of every fpecies has all its experience to acquire, but all thofe acquirements ceafe with the individual. While reafonable beings profit by antecedent experience, inftind: does 6o LECTURE IT. not. Every generation of animals can efFecl exactly as much as a preceding one, but no more. The impreflions of inflindl are ftamp- ed at once. Reafon attains all its improve- ments by gradual advance. Thus inftincls, which are the leading principles of animal life, are totally different from improvable powers, and never ripen, as fome modern philofophers pretend, by gradual procefs. It is faid, why may not God be the caufe of caufes ? Un- doubtedly he may. But he has been pleafed to define and limit all the powers he has be- llowed in nature. His creatures are to fulfil his will by no irregular or voluntary efforts. They are the inflruments of his power. They, like the parts of a machine, are the wheels, or the balance ; but are not wheels, or ba- lance, at their own pleafure. If matter were capable of volition, or profpedive defign, there would be flrange confulion. In fome all would be fight, in fome all would be ear; they would ad for themfelves. The refult would be, dif- cordance. We may fay, in the words of the Apoftle, If the 2vholc body tverc an eye, tuhere were the hearing P If the ichole irere hearbigy where luere the fmelling. But now has God fet the members every one of them in the body, as it hath pleafed him. And if they were all LECTURE II. 61 one member, where were the body ^. But in confidering the variety and the fubordination of created matter, we may fay, there are di- verjities of gifts, but the fame Spirit, And there aj^e differences of adminiJirationSy but the fame Lord, And there are diverfities of opera- tions, but it is the fame God which ivorketh all in all^. There are indeed occafional variations in nature, which inconteftibly prove that they are formed by an intelligence not their own. Thus the bones of animals are placed within the in- teguments of the mufcles, while the one ferves to give iirength, and the other to afford mo- tion, to the limbs, and the whole body. As all fuch animals are deftined to move in the light atmofphere, and to receive nice impref- lions, the flelh, the organs, and the nerves, are exterior. But in the cruftaceous tribes the procefs of nature is in direft oppofition to this. The fliell is the bone of the animals, which are deiiined to move in Ihoals, and to be fliaken in the rocks of the tempeftuous deep. The mufcles, and the fofter organs, are inclofed within the lefs fragile fubftance, a fubliance calculated to refift more powerfully the dif- f I Cor. xii. jy. 18;, 19. s Ver. 4. 5, 6. 62 LECTURE II. afters to which the creatures are liable in a life expofed to continual accident. It is here apparent, that this variation from the general rule and order of nature muft arife from the contrivance of a divine Intelligence, and that matter, however difpofed to motion or arrangement, never could be capable of fuch forefight. We find the fame traces of defign in the hiftory of mankind, in all the events occurring, and in all prophecies and difpenfa- tions which conduced to the great and general plan of the Mofaic and the Gofpel oeconomy. An attentive furvey of the general and indivi- dual hiftory of mankind will prove, beyond all queftion, the particular interference of a divine Providence in the affairs of men ; but as this life is but a part of exiftence, we muft reft in hope, and truft that hereafter, in the final con- fummation of all events, the great fcheme will be rendered manifeft and perfecft in all its fub- ordinate parts, and in its great defign. Let us next, in the third place, confider the analogies of nature. Of thcfe we may take fuch a brief furvey as may enable us to eluci- date our pofition ; that they proceed from one and the fame origin, and contribute to promote the fame grand and uniform defign. Though rcafoning by analogy will not in LECTURE II. 63 general ferve for complete demonftration, it applies admirably to the prefent argument ; for nothing can more decidedly prove that the works of nature have the fame origin, than the limilarity and congruity of principle which is fo conliantly apparent throughout the whole. In the productions of art we apply this ar- gument as a ground of proof. Thus the ftyle of writing is confidered a decifive mark of an author. The fame criterion is adopted to prove, how far the books of facred Scripture are genuine. To purfue the fame method of ana- logy, fuppofe in a defert we fhould difcover fome fragments of an ancient edifice ; we in- llantly perceive that the broken parts relate to fome whole. If again, other parts be difco- vered, the congruity and manner of workman- Ihip would convince us, that they alfo relate to the fame ftrudlure, and were produced by the fame artificer ; and this argument fo vv^ell ap- plies to the uniform delign and concordance of parts in the univerfe, that it fhould alone be fuflicient to produce convicSion. The firfl analogy I fliall mention, for all the works of nature are full of them, which by their relation fliew one contriver, is that which exifls between man and the vegetable world. A plant is formed of organized parts, fimilar 64 LECTURE II. in many refpeAs to the human frame. Plants perfpire and breathe, and even undergo a fuf- peniion of their powers fimilar to fleep. They poflefs great and nice fenfibilities. There is altogether fuch a refemblance, that a plant may be faid to be an organized being, only without the power of loco-motion. There is again, in all the procefs of nature, an almort undefinable gradation ; for the links are fo imperceptible, that they are often not to be difcovered. Thus the higher fpecies of irra- tional beings approach the lower of the ra- tional. Animals that move on the furface of the earth are connected with thofe that mount into the air, for we have quadrupeds with wings. Filh too are provided with organs fi- milar to thefe, and the amphibious unite the links of water and land animals. Again, the lower order of animated beings fo melt, as it were, into the vegetable, that they become fcarcely to be diftinguiflied ; and, laltly, vege- table life is conneded by feveral charafters with the animal world. Now the ufe I would make of thefe acknowledged and obvious truths is to prove, that there is a wonderful confent and gradation and harmonv in all the creation, which it is impofiiblc to fuppofe to have been the efFeft of accident. On the con- LECTURE II; ;65 trary we muft infer that there is one grand and connecfted intention in all nature, which eminently difplays unity of defign in the Crea- tor. To purfue thefe analogies further, we may remark, that they are fo adapted to va- rious circumftances, that it is impoffible that any concurrence of atoms or particles could produce them. For while fome are fubjed to infinite varieties, they conduce to one uniforin plan. In the laft place I obferve, that the indica- tions of a particular interference of Providence in the works of nature are manifeft. It has been demonftrated by the great phi- lofopher of this nation, that the perturbing powers, which take place in the folar fyftem, muft in procefs of time deftroy the planetary motions, unlefs it fliall pleafe the firft Mover of all to interfere and oppofe this otherwife ine- vitable confequence. The operation of heat and cold, the continual action of the atmofphere, the violence of ftorms, the force that abrades, and the diflblving powers that foften the hard- eft fubftances, cannot be relifted, even by rocks and mountains. Rivers too continually con- vey thefe diflblved or broken particles into the ocean, and thus have a tendency to reduce the whole globe to a level, by filling the cavity of p 66 LECTURE II. waters. Thefe are mechanical caufes perpe- tually afting. But fince the mountainous and interior parts of the globe ftill retain their ele- vation, it is evident, either that the world is of longer exiftence than is commonly fuppofed, or that fome particular interpofition of the Deity has preferved, and ftill preferves its ori- ginal conftitution, in oppofition to thefe potent and mechanical actions. But it is objeded by the Atheift, that if all the appearances of nature require a caufe, the exiftence even of the Author himfelf requires a caufe alfo. It is certain that we have no con^ ception of the origin of a firft caufe ; for our ideas are all limited to time and fpace ; but we have a decided proof that all the phenomena of nature have fome prior origin. To that we refer. Here our inquiries muft end. As we are fatisfied that all things muft have had a be- ginning, religion requires no more of us than that we fhould be content to acquiefce in a caufe adequate to all effects. It is the pride of philofophers, in their conje^lures, to find a caufe for every difficulty or phenomenon; and when they have arrived at one, as the Prophet fays, tlicij offer inccnfe to vaniti/y and are ft> elated with imaginary fiiccefs, that they are willifig to reft there. But as every caufe muft LECTURE IL 67 •have another antecedent, the advantage ob- tained by reaching one point is but a fmall advance, even if their difcoveries be eftabhlhed by the cleareft demoniiration. Thus that the