UBAARy OF PRINCETON ! THEOLOGICAL SEMINARY THE CONNECTION OF NATURAL AND REVEALED THEOLOGY: BEING AN ATTEMPT TO ILLUSTRATE THE EVIDENCES AND DOCTRINES OF CHRISTIANITY BY THEIR RELATION TO THE INDUCTIVE PHILOSOPHY OF THE HUMAN MIND. WITH NOTES AND AUTHORITIES COLLECTED FROSI THE MOST EMINENT ANCIENT AND MODERN WRITERS, By EDWARD WILLIAM GRINFI MINISTER OF LAURA CHAPEL, BATH Arena non sine calce. 'T/n- M. A UBRARYOFPRINCEION THEOLOQICALffMINARY LONDON: PRINTED FOR T. CADELL AND W. DAVIES, IN THE STRAND. 1818. M\f^ ^0 ynAmi i^?mJ0CHo^^ Printed by A, Strahaii, Printers-Street, London. " The principle in which this branch of logic hath its foundation, is a native bent, and propensity of the mind, strengthened by experience, and confirmed by habit, from which we are involuntarily led to expect that nature and truth are uniform and analogous through- out the whole universe ; that similar causes of whatever kind, will in similar circumstances at all times produce similar effects ; or if the causes cannot be known, that similar effects, will explain, illustrate, and account for similar effects. This principle, then, resolves itself into similitude ; and reason acts upon it, as in all other cases, by comparing and judging. Thus we argue from truths which have been proved by direct reason, or which are obvious to simple apprehension, to others which are similar in cause or effect ; and if upon com- paring and judging, the principle will bear us out, we conclude the latter to be true : a conclusion which will supply us with a kind and degree of truth sufficient for most of the uses and purposes of human life. " This method of reasoning is analogy, which accord- ing to Quintilian, ' is to refer a thing that is doubtful to something similar and different, that uncertainties may derive their proof from certainties.' " TatharrCs Chart and Scale of Truth. " The probability of most things, and the possibility of all things contained in the Scriptures, may well be discerned by reason itself, which makes their existence the more easy to be believed." Baxter's Saints' Rest, Part ii. Ch. iii. A 2 CONTENTS. PART THE FIRST. THE CREDIBILITIES OF REVELATION IN GENERAL. Introduction. — The object of the work stated. Its connection with the inductive philosophy of the hu- man mind. The origin and foundation of natural theology. To whom the work is addressed. The argument stated. The cautions Avhich are necessary to estimate this kind of evidence. The obligations of the author to Reid and Butler. ~ Page xxi Sect. I. — Is not a Revelation possible? Does it imply any contradiction ? Does not every possibility admit of being proved by evidence ? - •, I Sect. II. — Is not a Revelation desirable, if it can be proved? Does any one object that we have too much light under the Christian Revelation ? May not the extreme desirableness of a Revelation be esteemed as some glimpse of its probability ? - 4 Sect. III. — Is not the teachable nature of man a pre- sumption in favour of a Divine Revelation .-' Do not A 3 VI we acquire most of our knowledge from others ? Is not some portion of communicated instruction neces- sary to awaken our faculties? Is not our natural assent to testimony a symptom in favour of an histo- rical Revelation? - - Page 7 Sect. IV. — Upon what kind of evidence must a Reve- lation depend? Are not miracles essential to its proof? Must it not also accord with our moral sen- timents ? - - - 10 Sect. V. — Is it not probable that a Revelation would, upon the whole, agree with the circumstances of man- kind ? Would it not appear congenial to our under- standings, and suitable to our external conditions, by being adapted to a state of trial and discipline ? 13 Sect. VI. — Is it not probable there was some Re- velation at the first creation of man ? Do not the circumstances of a new creation seem to require it ? Is it consistent with our natural sentiments of God that he should create man and leave him in total igno- rance of his duty? - - 19 Sect. VII. — Would God have created man otherwise than innocent? Would he not have been the author of evil if he had created man in his present condition? - - - 25 Sect. VIII. — Does not the possibility of the fall neces- sarily arise out of man's free agency ? Are not all free ngents liable to similar abuses ? Is this any argument against the creation of free agents ? - 28 Sect. IX. — Do not the contradictions which subsist in our nature between reason and passion intimate some derangement in our moral faculties ? Could an inno- cent being feel sentiments of shame, remorse, and repentance ? - - - 32 Vll Sect. X. — Does not the doctrine of the fall derive some credibility from the opposition which subsists between the wishes and the circumstances of mankind ? Would God have originally made mankind dissa- tisfied with their situations ? Are not these symp- toms of our being in a degraded condition ? Page 35 Sect. XI. — Is not the doctrine of the fall rendered probable from the numerous external ills to which we are exposed? Would God have exposed innocent beings to sickness, pains, disappointments, &c. ? Do not all nations acknowledge their guilt by their cries and confessions ? - - 38 Sect. XII. — Are not the hereditary consequences of the fall in unison with our common observations of nature ? Are not children dependent on the conduct of their parents, and subjects on that of their rulers ? Is not infamy and reputation in some degree here- ditary ? Does not this arise out of the nature of a race? _ _ - - 41 Sect. XIII. — Is it not probable there are other intel- ligent creatures in the universe besides man ? Is not this rendered credible by the discoveries of modern astronomy ? Is it not probable that some of these beings are evil and others good ? Have not all na- tions held these opinions ? - 46 Sect. XIV. — Is it not possible that some evil beings may have tempted man to disobey his maker ? Are not superior talents often perverted to the purposes of allurement to vice ? Would not the consequences be very tremendous of introducing evil into an innocent nature? - - - 49 Sect. XV. — Is it not probable that man, upon his first A 4 VIU creation, might be allowed to hold converse with superior beings? Does not a state of solitude seem to demand such intercourse? Might it not be requi- site to Ip'ing him into a state of moral trial ? Page 52 Sect. XVI. — What is the present character and situ- ation of man ? Is he not a mixed and intermediate being, partly good and partly evil ? Does not the world accord with this confusion, exhibiting marks both of hai:)piness and misery? Does not hope on the whole })redominate ? - - 55 Sect. XVII. — Might not man entertain some expect- ations of pardon on repentance ? Does he wear the appearance of a hopeless outcast? Are not there many symptoms of mercy in his providential treat- ment? - - - 58 Sect. XVIII. — Docs it not seem probable that some extraordinary assistance would be granted to aid man in his moral difficulties ? Might not this have been hoped from our natural sentiments of the Deity ? (V2 Sect. XIX. — In what manner does it seem probable that a Revelation would be made known to us? Would it not be conveyed by impressing us with the sense of our guilt, and with the hopes of par- don on repentance? To impress these sentiments, would it not institute a sacrificial form of worship ? W^ould it not also republish the original moral code? - - 65 Sect. XX. — On the supposition of any Revelation, would it not enforce the unity and personality of the Divine Being? Would not this become expedient from the universal prevalence of idolatry ? 68 Sect. XXI. — On the supposition of any Revelation, IX was it not probable that some new relations of tlie Deity would be discovered to us ? Is not this ex- * tremely credible from our ignorance of the divine nature ? - - - Page 7 1 Sect. XXII. — Is not the Deity made known to us in natural theology, chiefly after a relative and analo- gical manner ? Are not all his titles as Father, Governor, &c. borrowed from earthly objects, and transferred to the Divine Being ? Are not our con- ceptions of his moral attributes gathered from re- flecting on our own minds, and afterwards transferred to the Divine Intellect? - - 73 Sect. XXIII. — On the supposition of any Revelation, is it not probable that it would be published by some extraordinary character ? Would there not be con- siderable reason to doubt whether any dependent creature would be equal to the task ? - 7^ Sect. XXIV. — On the supposition of any Revelation, is it not probable that the example of its founder would be held up as a leading evidence of its truth, and a great medium of its utility ? - 79 Sect. XXV. — On the supposition of any Revelation, is it not probable that it would contain some doctrines relative to a sacrifice and atonement for our sins ? Would it have been adapted to human wants, if it had been deficient in these doctrines? 82 Sect. XXVI. — Is not the belief of spiritual aid im- plied in natural as well as in revealed theology ? Is it not implied in all prayers ? Does it not arise out of the belief of a Providence ? Do not the philoso- phers of antiquity assert it ? - 85 Sect. XXVII. — On the supposition of any Revelation, is it not probable that it would confirm our natural sen- timents resjiecting the immortality of the soul ? Was not there great want of such confirmation ? Page 88 Sect. XXVIII. — On the supposition of any Reve- lation, is it not probable that it would be sanctioned by the doctrines of eternal rewards and punishments ? Does not this probability arise out of the connection of revelation with an unchangeable state of existence ? Could the obedience of mankind have been secured without this doctrine ? - - 90 Sect. XXIX. — On the supposition of any Revelation, would it not in all probability contain some doctrines beyond the reach of our natural faculties ? Would any religion devoid of m^^steries be suited to the na- ture of man ? - - 95 Sect. XXX. — On the supposition of any Revelation, would it not probably contain some positive institu- tions? Is a merely spiritual religion suited to human nature? - - 98 Sect. XXXI. — Is it not equally unphilosophical in na- tural and revealed theology to argue on supposition, instead of enquiring into facts ? When the truth of a Revelation has been ascertained, should we not yield to its authority ? - - 101 Sect. XXXII. — Are not the evidences both of natural and revealed theology ultimately dependent on our belief in the Divine veracity ? Is not this species of faith universally necessary in all evidence ? - 105 Sect. XXXIII. — Is not a Revelation delivered in an historical form, and with the sanction of a divine law, necessarily more clear and intelligible than an abstract religion ? Is not this a proof of its suitability to the XI nature of man, and therefore a presumptive argument in its favour ? _ _ _ Page 108 Sect. XXXIV. — On the supposition of any Revelation, would it not probably be intended for the benefit of all mankind ? Does not this arise out of our senti- ments respecting the Divine attributes ? - 111 Sect. XXXV. — On the supposition of any Revelation, is it likely that it would meet with universal success ? Would not this show that its evidences were irresist- ible ? - - - 114 Sect. XXXVI. — On the supposition of any Revelation, would it not leave room for the exercise of moral candour in judging of its doctrines and evidences ? Is not this one great end of a Revelation ? 117 Sect. XXXVII. — On the supposition of any Reve- lation, would it not be particularly adapted to the circumstances of the poor ? Are not they most in need of such extraordinary assistance ? 11^ ECT. XXXVIII. — On the supposition of any Reve- lation, would it not probably acquire the assent of the majority of the learned ? VV^ould not this distin- guish it from the popular belief of Pagan supersti- tions ? - - - 121 Sect. XXXIX. — On the supposition of any Reve- lation, is it not probable that it would be gradual and progressive rather than sudden and instantaneous ? Is not this most suitable to the order of the world anld to the nature of man ? - - 12S Sect. XL. — On the supposition of any Revelation, would not its permanence and continuance become one of the distinguishing marks of its truth ? Are not all impostures transient and mutable ? 126 Xll Sect, XLI. — On the supposition of any Revelation, would it not probably become the chief medium of diffiising knowledge, civilization, and happiness amongst mankind ? Does not this probability arise out of its presumed connection with the human mind and with natural reliffion ? - Pape 129 Sect. XLII. — On the supposition of any Revelation, would it not be supported by men of the greatest pro- bity and virtue? Would not the moral characters of its opponents become an argument in its favour? 132 Sect. XLIII. — On the supposition of any true Reve- lation, would it not in all probability be clearly dis- tinguishable from those which were false and spurious ? Would not this manifest superiority become a pre- sumptive argument in its favour? - - 135 Sect. XLIV. — On the supposition of any Revelation, would it not probably be calculated to exalt the mercy of God, and to humble the pride of man ? Would any religion devoid of these tendencies have been suited to the human mind ? - - 138 Sect. XLV. — On the supposition of any Revelation, would it not probably become the great instrument of diffusing the theory and practice of natural reli- gion? - - - 140 Sect. XLVI. — On the supposition of any Revelation, is it not probable that it would be the final cause of creation? Is not such a moral and religious dispen- sation the noblest project which can fill our concep- tions? - - - 143 Recapitulation of the foregoing presumptions. Their mutual agreement and consistence exemplified. 146 Xlll A Table of References, by M'hich the force and connec- tion of the evidences of the First Part may be ascer- tained, - - - _ 151 A Table of the coincidences and connections between the First and Second Parts of this work, - 154 PART THE SECOND. THE CREDIBILITIES OF THE CHRISTIAN REVELATION. Introductory remarks. — The connection with the former part stated. The progressive nature of the evidence. - - , Page 157 Sect. I. — Is it not possible that the Christian Revela- lation may be true ? Is not this possibihty conceded by all its adversaries ? - - 1 68 Sect. II. — Is it not desirable that the Christian Reve- lation should be true ? Does not its extreme desir- ableness, connected with its possibility, require us to examine into its evidences ? - . \>jq Sect. III. — Do not the Scriptural accounts of Reve- lation accord with the teachable state of our faculties? Does not its probable truth on this account entitle it to a candid examination ? - - ] 72 Sect. IV. — Is it any objection to the Christian Reve- lation that it professes to be founded on the evidence of miracles? Is not this the only external evidence on which a Revelation could be founded? 176 XIV Sect. V. — Does not the Christian Revelation accord in many important particulars with the circumstances of mankind ? Is not its morality the same as that which reason approves ? Does it not appeal to our hopes and apprehensions ? Is it not addressed to the hearts and understandings of mankind ? Has it not advanced the temporal happiness of our species ? Page 180 Sect. VI. — Is it not to this Revelation that we owe our settled opinion respecting the creation of the world ? Did not all the antients assert the eternity of mat- ter? - - - - 187 Sect. VII. — Is there not some credibility derived to Christianity from its connection with an account of our creation in a state of innocence ? Is not this the only just foundation for the moral attributes of God ? 190 Sect. VIII. — Is there not some credibility derived to Christianity from its connection with an account of our fall from a state of innocence ? Does not this accord with the present state of mankind, and with our feelings of guilt and self-condemnation? 193 Sect. IX. — Is not man described faithfully by Chris- tianity ? Does not its delineations of human nature agree with those of moralists and experience ? 1 96 Sect. X. — Is not the present state of man and his con- dition in the world suited to such a religion as the Christian ? Are not our faculties and external situation adapted to our advancement in this religion? 199 Sect. XI. — Is not the unity of God the leading article of revealed as well as of natural theology ? Has it not been the chief medium of diffusing the belief of this doctrine ? - - - - 205 XV Sect. XII. — Is there not a universal agreement in natural and revealed theology, respecting the Divine attributes ? Is there any new and perfectly original attribute brought forward by the Scriptures? Page 208 Sect. XIII. — Is it any objection to Christianity, that it unfolds to us some new views of the Divine nature ? Were not discoveries of this kind to have been expect- ed in any Revelation of God to man ? 211 Sect. XIV. — Is not the Deity made known to us in revealed religion chiefly after a relative and analo- gical manner ? Are not all the offices of Christ, drawn from relations amongst ourselves, and then transferred to the author of Christianity ? 214 Sect. XV. — Does not Christianity derive some credi- bility from its appointment of a mediator between God and man ? Could any Revelation have been suited to our wants which had not such an appoint- ment? - - - - - 217 Sect. XVI. — Does not the mediatorial office of Christ, as exhibited in the Scriptures, correspond with the most rational views which can be entertained con- cerning this character? Is not the conjunction of the Divine with the human fiature precisely what that character appears to demand ? - - 221 Sect. XVII. — Is not the miraculous birth of Christ, as stated in the Scriptures, analagous in some degi'ee to the miracle which must have originally been wrought at the first creation of man ? - 223 Sect. XVIII. — Does not Christianity derives ome credi- XVI bility from the singular character of its founder ? Could such a wonderful character have been invented ? 228 Sect. XIX. — Is it not a presumptive argument in favour of Christianity that it professes to instruct mankind by the example of its founder? Is not this method of all others the most suited to human nature ? - - - Page 231 Sect. XX. — Does not Christianity acquire some cre- dibility from its proposing an atonement for our sins ? Would any Revelation have been suited to mankind which did not hold out some atonement ? 234 Sect. XXI. — Is not the doctrine of spiritual assistance, as contained in the Scriptures, on the whole, congenial to the sentiments of reason ? Does it not chiefly differ from natural theology in the channel by which this influence is derived? 238 Sect. XXII. — Is there not some connection between the sufferings of Christ, and that principle by which adversity is the school of moral excellence? Are not there strong moral reasons for his appearing in a suffering, rather than a triumphant character ? 241 Sect. XXIII. — Does not the Christian doctrine of the resurrection of the body confirm our natural sen- timents concerning tlit; immortality of the soul ? Is not this the only hypothesis on which we can found our hopes of existing hereafter as the same beings ? 247 Sect. XXIV. — Are not the Christian doctrines re- specting the day of judgment, and of eternal rewards and punishments, inclose alliance with the suggestions of natural theology? Are not they the same doc- trines more clearly and accurately detailed ? 252 xvu Sect. XXV. — Does not Christianity derive some cre- dibility from its doctrine respecting the future de- struction of the world ? Is it likely that the race of mankind will be indefinitely multiplied ? Page 255 Sect. XXVI. — Are the mysteries of Christianity any argument against its credibility ? Are not they all made subservient to moral instruction ? - 258 Sect. XXVII. — Are the positive institutions of Chris- tianity any argument against its credibility? Are not they few, simple, and aflPecting? - 2G1 Sect. XXVIIl. — Is not the system of Christianity de- livered like that of nature as dependent on the will and pov/er of God ? Are we not bound to enquire into facts as they are? _ _ _ 264 Sect. XXIX. — Is not the evidence of Christianity the most powerful and comprehensive which can be ad- dressed to the human mind? Does- it not combine the abstract reasonings of natural theology with the historical facts of a traditional religion ? 267 Sect. XXX. — Are not the peculiar evidences of Chris- tianity the strongest confirmations of natural the- ology ? Do not miracles demonstrate the personality oftheDeit}^, and prophecies evincehis providence? 269 Sect. XXXI. — Has not Christianity all the essentials of a universal religion ? May we not infer from its past effects that it was intended for the benefit of the • whole human race? - - - 271 Sect. XXXII. — Does not Christianity profess to be a Revelation designed for the benefit of the whole world ? Is there any other religion which makes the same profession ? - - - 2/6 XVlll Sect. XXXIII. — Are the divisions or the vices of Chris- tians any argument against the truth of our reU- gion ? Does not its Hability to abuse naturally arise out of man's free agency ? - Page 279 Sect. XXXIV. — Is it not a strong presumption in favour of Christianity, that it is adapted to the capa- cities of the poor? Does not this pecuharity distinguish it from all philosophic systems of morality ? 283 Sect. XXXV. — Is it not a presumption in favour of Christianity, that its truth has been admitted by the majority of the learned ? Does not this distinguish it from all the popular superstitions of antiquity ? 286 Sect. XXXVI. — Does not Christianity derive some credibility from its gradual and progressive advance- ment? Could it have possessed the same body of rational evidence if it had been suddenly or super- naturally diffused ? - - - 289 Sect. XXXVII. — Does not Christianity derive some credibility from its permanence and continuance in the world ? Judging from past experience, is not the cause of infidelity hopeless ? - - 295 Sect. XXXVIIl. — Is there not some credibility de- rived to Christianity from its past and present influ- ence on human happiness ? Is it not hence, the most likely method to diffuse civilization throughout the world ? - - - - 298 Sect. XXXIX. — Does not Christianity derive some credibility from the impieties and contradictions of its adversaries ? Do not their lives generally cor- respond to the licentiousness of their writings ? 302 Sect. XL. — Does not Christianity derive some credi- XIX bility from being the only Revelation which can by any possibility be true ? Will any reasonable man be- lieve in Mahometanism, who rejects Christianity ? Page 308 Sect. XLI. — Is not the Scripture doctrine that we are saved by the free mercy of God strictly in unison with the suggestions of enlightened reason ? Would not the contrary doctrine be subversive of natural theology ? - - - 310 Sect. XLII. — Does not Christianity acquire some cre- dibility from the acknowledged superiority of our modern system of natural religion ? Is it not at least possible that this superiority may have been derived from Revelation 1^ - - 313 Sect. XLIII. — Is there not some credibility derived to Christianity from the admissions and eulogiums of its adversaries ? - - - 3 1 6 Sect. XLIV. — Are not the political circumstances of the Jews a presumptive evidence in favor of Chris- tianity ? - - - 324 Sect. XLV. — Does not Christianity derive some credi- bility from the superiority of its moral incentives ? 327 Sect. XLVI. — If the founder of Christianity had not been divine, would not this religion have naturally tended to lead men into idolatry ? Would not our gratitude have led us to worship a being who died for the sins of the whole world ? - - 333 Sect. XLVII. — Is there not some credibility derived to Christianity from its aspiring to be the final cause of the creation ? - - - - 337 Conclusion. — The amount and consistency of the evidence, - - - - 343 a 2 XX A Table of the Coincidences and Connections of the Presumptive Arguments which are contained in the Second Part, - - Page 34G A Table showing the Coincidences and Connection? between the Second and the First Parts of the Work, 349 Notes and Illustrations, - - 353 Appendix, _ _ _ _ 529 A List of the Principal Authors which are referred to in the Notes and Illustrations. - 571 INTRODUCTION. It is the object of the following work to exhibit a popular view of what may be termed the Intellectual evidence of the Christian Revelation. Its direct and histo- rical evidence has been so amply unfolded, and been laid before the public in such a variety of forms, that it would seem to be almost a hopeless attempt to throw any fur- ther light upon this subject. Nor have those internal proofs of our religion which arise from the excellency of its doctrines been by any means overlooked or forgotten. But it is still a desideratum to possess a manual of those evidences which connect it more immediately with the philosophy of the human mind, which point out its relation to the various faculties of man, to the order and constitution of the world ; and which may thus demonstrate its prcr- a 3 xxu smnptive truth, from its alliance with our intellectual powers and with the moral laws of nature. Though much of this kind of reasoning is to be found scattered in the works of our English divines, yet little has hitherto been attempted in the way of a regular and systematic arrangement of this species of evidence. What may be termed the Phi- losophy of Christianity, has accordingly been but little cultivated, though the philosophic principles of the arts and sciences have been developed with considerable success. Thus Professor Campbell has pointed out the connection of rhetoric with the various principles of our nature, whilst Adam Smith has presented the world with an ad- mirable specimen of the same kind of rea- soning, in his history of astronomy and of the ancient physics. For as the general principles of all sciences have their found- ation in the constitution of our minds, so in a particular degree must this be true in those sciences which are more immediately related to our moral faculties. If it be a fact that any Revelation has been given by XXIU God to man, it must have been given through the intervention of our reason ; not only its evidences, but its doctrines must bear some proportion and correspond- ence to our intellectual faculties. Hence it will become not merely an interesting, but an important subject of enquiry^ to ascertain, as far as we are able, the nature, and extent of this connection. Perhaps, however, the reason why this department of theology has hitherto been so little cultivated, may be traced to the very obscure and imperfect manner in which the philosophy of the human mind was studied, till Dr. Reid had established it on the foundation of inductive science. Even now the name of metaphysics is esteemed by many as synonymous with all that is dark, uncertain, and mystical : they con- found the ontological subtilties of the schoolmen with the plain phenomena of self-observation, and will not be persuaded to think that there is no more connection between a faithful history of the mind, and the imaginary speculations of antiquity, than between the experimental philosophy a 4 XXIV of Newton and the gratuitous hypotheses of Des Cartes. * When we appeal to the internal prin- ciples of our nature, we appeal to them as facts and phenomena of which every man is conscious ; we do not attempt to explain them as causes but to exhibit them as facts. Upon these fundamental principles, all truth and all evidence must depend. We can be assured of the truth of Revelation throuoh no other channels than those through which we derive our ordinary knowledge ; and in proportion as we can trace out this connection between faith and reason, we shall enjoy a clear and philoso- phic perception of the credibility of Re- vealed Religion. By this method we shall also be enabled to determine the question which has so long been agitated respecting the import and origin of Natural Religion. For if the doctrines of Revelation have a connection with the principles of the human mind, * See an eloquent apology for this branch of science in Stewart's PhilosopJiical Essays, ch. 1. &2. Also a masterly review of the same work in Bawdier' s Selec. Pieces, vol.ii. XXV they 'must in some measure be natm'al, as well as revealed ; they are not to be regarded as arbitrary appointments, but as possessing a real foundation in the nature and constitution of man. Yet if this be true of tlie peculiar doctrines of Revelation, it must apply with still greater force to those duties that are founded on the obligations which a creature owes to his Creator and Preserver. To at- tempt to resolve our whole perception of such obligations into mere tradition and acts of memory, is evidently to misrepre- sent the state and condition of our minds. But on the other hand, it is equally un- reasonable to deny that man was originally instructed by his Maker in his religious duties ; for it is contrary both to history and to reason to imagine that an intelligent creature should have been left at his first creation, in total ignorance of those obli- oations which are due to the Author of his being. Upon the principles of sober theism, as well as of Christianity, therefore, the truth of a first revelation should be admitted. But when such an original Revelation is allowed, it is impossible to XXVI ascertain the exact force of its influence upon succeeding generations. It is pro- bable that it would have some effect even upon the most barbarous and unenlight- ened ; yet this effect, be it more or less, would operate through the principles of reason and conscience, and should never be viewed as a barren historical tradition, but as a moral force acting in concert and combination with our rational and intel- lectual powers. Although this appears to be the most just and philosophical account which can be mven of the origin and foundation of Na- tural Theology, yet it is not essential to our argument that either this or any other theory should be here admitted. The question is here taken up simply as a matter of fact, that whether Christianity be true or false as a Divine Revelation, it has numerous correspondences with reason and nature; that there are plain and manifest tokens in it of likeness and resemblance to our moral treatment; and that even a great part of the difficulties and the apparent objections which are to be found in the one, will also XXVll upon examination, either equally or par- tially apply to. the other. Now this, being a matter of fact, is to be shown by comparison and illustrated by evidence. It depends upon an induction of numerous particulars which are brought forward to substantiate a general propo- sition. AMiether you believe with Clarke and Wollaston that the native faculties of reason are, in some degree, able to make out these moral deductions ; or whether you agree with Ellis and Leland in suppos- ing them to be derived entirely from an early Revelation ; still, it being a fact ac- knowledged by all parties, that such deduc- tions are now approved by our understand- ings, it becomes of great importance to ascertain the nature and extent of this harmony between Natural and Revealed Theology. Without pledging any man therefore to a particular theory as to the origin of Na- tural Theology, this term is here used in its most general and comprehensive accep- tation, as comprising all those marks of wisdom and design which may be recog- XXVlil nized by the faculties of man, in the human character, or in the works of creation. Though some may be of opinion that neither these marks of wisdom and design, nor the duties which result from them would have been discoverable without the aid of a Divine Revelation, whilst others may be disposed to attribute something more to the native powers of the mind ; yet this difference of sentiment can have no effect whatever upon the general force of our argument. It is equally true that reason approves of these deductions, whe- ther she could have originally invented them or no ; it is equally true that such deductions must be natural, that is, conge- nial to reason and nature, whether our un- assisted faculties could have produced them, or whether some superior power were at first requisite to bring them before the mind. This is admitted even by those writers who are the least disposed to exag- gerate the effects of our natural abilities. " It cannot be denied," says Leland, " that it is a real and great service to religion to show that the main principles and duties of it are what right reason must approve.'* XXIX *' Natural Religion or the law of nature is not so called because it was originally dis- covered by natural reason, but because, when once made known, it is what the reason of mankind duly exercised approves, asfounded in truth and nature." * This is all that our argument requires, and less than this cannot be acknowledged without totally giving up the authority of reason in matters of religion ; a doctrine which is equally de- structive of Natural and of Revealed Theo- logy. I have thought it expedient to make these observations, that the general scope and intention of the work might not be misunderstood. It was first and principally designed for men of a speculative turn of mind, who have been accustomed to con- template any Revelation as so highly im- probable, that scarce any degree of evi- dence could persuade them of its truth. For as on all moral subjects much will * See Leland's Advantage and Necessity of Revela- tion, vol. i. sect. 1. Also vol. ii. chap. 1. See also Ellis's Knowledge of Divine Things. Introduction p. 23. and p. 252. XXX depend upon that state of mind with which we enter on our investigations, it appeared to be of great importance to lay before them a full and candid statement of this ques- tion, as it might be considered by a sober and unprejudiced observer of nature. There is nothing here taken for granted which a serious believer in the truths of Natural Religion ought not to admit ; nothing which is not, in some degree, countenanced and supported by the opinions of the ancient philosophers or of some modern unbe- lievers in Christianity ; or which is not fairly deducible from the principles of rational theism. From such facts, we have argued first as to the presumptions in favour of Revelation in general ; and then have en- deavoured to ascertain the leading doctrines which, it is probable, would be contained in such a Revelation ; and we have after- wards compared these probabilities with the doctrines which are actually made known by the Christian Revelation. It should be remembered, however, that we do not attempt to push our enquiries beyond the range of probable and pre- sumptive reasoning, leaving the direct and XXXI historical evidence of Christianity to furnish a full and satisfactory attestation to its truth. It is our object to clear away those previous prejudices which so frequently prevent the fair investigation of historical evidence. Having effected this purpose, we resign the student to those learned and respectable rvriters who have authenticated the canon of Scripture, and who have shown, from incontestible arguments, the divinity of the Christian Revelation. Although this be the real object of the work which is here submitted to the public, yet it has been deemed expedient, for a fuller display of the various details which compose the argument, to discriminate, as far as possible, between the probabilities which belong to Revelation in general and those doctrines which are made known to us by the Christian Revelation. For this purpose, the first part is devoted to the consideration of such principles as on the supposition of any Revelation might be reasonably expected to enter into its system. These are collected from the natural susf- gestions of our minds and from our obser- XXXll vations on the government of Providence. Though it is not pretended that, in all cases, we can nicely distinguish our views from the associations of that Revelation with which we are familiar ; or tliat, in some instances, we may not have fallen upon what lawyers would term leading questions^ that is, questions which carry with them their own answers ; yet this, however it may affect the speculative beauty of the work, is, in reality, the fullest confirmation of that reasoning which is here employed. For if it be impossible to speculate ration- ally concerning any sujjposed Revelation without adopting the generality of those doctrines which have actually been incul- cated in the Scriptures, surely this ought to be esteemed as no slight indication of the indissoluble connection of the Christian Re- velation with the dictates of conscience and the deductions of reason. To convince any man of the force and reality of this kind of reasoning, let him attempt to reverse the leading particulars which are here brought forward as likely to enter into any Revelation. Let him endea- XXXlll vour to imagine a Revelation which was not founded upon miracles, the discoveries of which were neither important nor desirable ; which had given no account of the creation of man, of his being created in innocence, and of his fall from that innocence ; which did not correspond to the principles of rea- son, nor to the faculties of the human mind ; which was not adapted to the present state of the world ; which did not inculcate the unity of God ; which contained no doc- trines incomprehensible to reason ; which provided no atonement for our sins ; which held out no terrors to the impenitent ; the author of which was not distinguished for virtue or dignity ; which offered no spi- ritual assistance ; which adduced no fresh arguments for a future life or for a state of rewards and punishments after death ; which exhorted us to confide upon our own merits, rather than on the Divine mercy ; which had not promoted the know- ledge, happiness, and civilisation of the world; which was not adapted to the capa- cities of the poor, the truth of which had not been admitted by the generality of the b XXXIV learned ; which had been opposed by men of the greatest virtues and probity ; which had not been distinguished by its moral effects, &c. &c. I say, let any man attempt to frame suppositions of this kind, and he will perceive how unreasonable it is to un- dervalue our argument on account of its want of originality. It is the solidity of these speculations which detracts from their novelty ; it is the closeness of this connection between Reason and Revelation which prevents our amusing the reader with anomalies and contradictions. Rut although this work was originally undertaken with no other aim than an attempt to counteract the prejudices of un- believers, yet, as the author proceeded in his plan, he found himself involved with opinions of quite an opposite description. Every presumptive argument to show the truth of Christianity from its agreement with the sentiments of right reason, be- came also an evidence of its xiisdom, and consequently an evidence against those who would divorce it fi*om reason and nature. Thus the same artillery which he had XXXV pointed against the enemies of Christianity was found to be equally efficient against its mistaken friends ; no small confirmation to his own mind, that the ground which he had taken was safe and tenable, and that truth and reason and nature were his allies in this apology for the Christian Revelation. To estimate the force of this kind of evi- dence with fairness and candour, it is necessary to review it with a calm, con- templative, and philosophic eye ; to re- member that an argument of this nature is strictly cumulative, and that conse- quently the loss of a few presumptions will not endanger the safety of the rest ; that, in many cases, the evidence is to be multi- plied by its incidental connection with some other probability, that the aggregate weight of the whole must be very considerable, however little any one may be disposed to allow to each independent part ; and that, supposing nothing more to follow than the bare possibility that Christianity may be true, yet every man is bound by reason and self-interest, and by all the obligations of Natural ReHgion, to institute a serious en- b 2 XXXVl quiry into the evidence of this possible Re- velation. As an apology for that homeliness of style and manner, which to many may wear an appearance of carelessness and neglect, the author begs leave to remark, that it is in fact the result of much study and design. After repeated attempts at a more regular style of composition, he has constantly found that the force of the argu- ment seemed to suffer in exact proportion as it was accompanied with these exterior embellishments. Such is the delicate texture of that species of reasoning which is here attempted, that it will not endure any thing beyond the utmost simplicity and plainness of language. Had he worked up his ma- terials into a uniform and connected dis- course, thouo;h somethincr mi^ht have been gained in appearance, yet much would have been lost in reality. The force of presump- tive and circumstantial evidence cannot be tolerably ascertained without dwelling upon all its minutest details. To attempt to groupe and to combine is here to exchange argument foif eloquence ; it is to lose the XXXVll value and characteristics of a didactic work for one of merely desultory reading and transient amusement. In the Notes will be found a copious collection of illustrations and authorities to support the general reasonings which are here advanced, and in which the reader is referred for farther information to writers of the greatest eminence in literature and theology. The author deems it, however, proper to observe, that in far the greater number of instances, the reasonings had passed through his own mind previously to any direct research into the opinions of others. They are to be regarded rather as separate and independent confirmations of such opinions than as the same thoughts transcribed into different language. In a few instances, he has looked in vain for anv authority to support his reasonings, and here they must be left to stand or fall by their own merits. But so generally has he found these speculations confirmed by the opi- nions of some previous writer of ability, that he cannot but feel some confidence in their connection with truth and nature ; XXXVIU and he is persuaded, that if they are in- vestigated with due attention and impar- tiahty, they will lead the mind into that tone of thinking which may dispose it for the reception of the most important en- quiries. At the conclusion of these introductory observations, the author would again beg leave to express his high obligation to the works of Doctor Reid ; and would earnestly recommend them to all who feel any in- terest in connecting the evidences and doc- trines of Revelation with the inductive philosophy of the human mind. Nor should the writings of his illustrious pupil, Professor Stewart, be passed over in silence, who has taught all the Graces to sacrifice at the shrine of abstract science. To these obligations he would beg leave to join his acknowledgements to the celebrated Analogy of Bishop Butler, a work which, however deficient in philosophical arrange- ment, is replete with the most profound and orijrinal observations on the faculties and situation of man when viewed in con- nection with the doctrines of Natural XXXIX and Revealed Religion. But, to study the writings of this eminent prelate to the best advantage, it is requisite that the student should be previously initiated in the school of those distinguished authors, who have at length introduced light and order into the ancient chaos of metaphysics. Amongst these, as it was the wish of Reynolds to pronounce the name of Michael Angelo as the prince and pattern of painters, so it is the grateful ambition of the present writer to conclude his preface with the name of Reid. [See Notes and Illustrations,] THE CONNECTION OF NATURAL AND REVEALED THEOLOGY. PART THE FIRST. THE CREDIBILITY OF REVELATION IN GENERAL. SECTION L Is not a Divine Revelation possible .?* 1 HAT God can communicate his will in any manner which he deems most advantageous to mankind, must be admitted by all who acknowledge his existence as a wise, inde- pendent, and Almighty Intelligence. The Creator of our faculties can impart know- * See Part II, Sect. 1. B 2 ledge to us in any way which appears most proper and desirable to himself. This is a proposition so plain and obvious, that it may be said to be intuitively evident. And that the supposition of a Kevelation is not merely an abstract possibility, but a conception which has frequently occurred to the human mind, is plain, from the nu- merous pretences which have been made in the different ages of the world, to a direct communication with Heaven. Had there been any thing absurd, or even very remote, in the supposition of its possibility, it would not have been professed by impostors in re- ligion, nor by legislators, to conciliate obe- dience to their authority. There would have been no success to have been hoped from claims which were altogether repug- nant to reason, and which had no connec- tion with the principles of the human mind. But if we have this perception of the possibilitij of a Ptevelation, it will follow that we are capable of receiving proofs of its reality, that upon an inferior degree of evidence we ought to allow of its proba- ])ility, and tJiat upon a liiglier degree of 3 evidence we ought to allow of its certainty. For whatever supposition we can appre- hend as possible^ i, e. which does not in- volve a contradiction, or exceed the range of our understandings, may be laid before us with such evidence as ought to command our assent. There are some propositions of which we can form no opinion beyond that of their necessari/ truth ; such as the Eternity of the First Cause, and the incommunica- ble attributes of God. These lie beyond the limits of our understandings, we are therefore impressed with the belief of their necessary existence. But whatever appears to us to be possible, may be shown, by pro- per and adequate evidence, to be either probable or certain ; and, according to our convictions of the evidence, we shall lie under an obligation to proportion our as- sent. [See Notes and Illustrations, No. 1 .] B 2 4 SECTION II. Is not a Divine Revelation desit^able f The possibility of a Revelation being granted, it is our next enquiry whether it be important and desirable that it should be true ; for it would be a strong presumption against its probability, if we could discover nothing to recommend it in this respect, to the hopes and wants and wishes of the human mind. But that it is desirable a weak, frail, and fallible creature, like man, should be taught and instructed by the All-wise and Almighty Creator, and that some commu- nications should subsist between God and our rational faculties, — this is as plain a truth as any which can be laid before the human understanding. " Since no one pretends," as Paley remarks, " that even under the Christian Revelation we have too much light, or any degree of assurance which is superfluous," it must be admitted, whether we believe in a Revelation or no, that it would be highly beneficial and advan- tageous to mankind, if some communica- tions of this kind should take place between heaven and earth. This sentiment, if it were not self-apparent, might be supported by many appeals to the expressed wishes of the ancient philosophers. But when it is considered that the whole constitution of human nature is the work- manship of a wise and benevolent mind, it deserves our reflection, whether this ex- treme desirableness of supernatural assist- ance may not, in some degree, import its probability ; at least, whether upon the ac- knowledged principles of rational theism, we ought not afterwards to be disposed to listen to any evidence which might be of- fered in its favour. It is from intimations of a similar kind in nature, that we are often led to form our opinions concerning final causes ; particularly concerning the ends and objects of our own faculties. Thus in natural theology we argue from many of the contrivances of nature, to the end and purpose for which they were de- signed. If then we apply the same reason-^ B a 6 ing to the principles of the human mind, we may, perhaps, be incHned to think, that this universal sense of our weakness, toge- ther with our natural trust on the power and goodness of God, is no slight intima- tion in favour of a Divine Revelation ; at least that it adds something to the previous conception of its possibility. [See Notes and Illustrations, No, 2.] SECTION IIL Is not the teachable Nature of Man a pre- mmptive Evidence of a Divine Revela- tion^ * If it could be shown that the human mind was furnished with a great variety of innate ideas, and that every individual came into the world with a stock of ready- furnished materials for thinking, then there would exist a considerable presumption against the notion of a Divine Revelation^ from the make and constitution of our minds. It might then be argued, that God had made ample provision for each of us, in the suo;o:estions of our own faculties ; that as we learnt nothing from each other, but depended exclusively on our own resources^ so it was not probable that we should de- rive our religious information from any other medium than that of our own breasts. Upon such an hypothesis, an external Re- velation would not correspond with the fa- * See Part II. Sect. 3. B 4 culties of man, or with the general appear- ances of nature. But, upon the contrary, if it be a plain and acknowledged fact, that we derive nearly all our information from others, and that the greatest talents and capacities would lie dormant and inactive, unless called into exercise by communicated know- ledge, then it should not be accounted as improbable, that our knowledge of things divine may originally have arisen from ex- ternal instruction. There would be a foun- dation for such an opinion in the frame and constitution of our minds, and the entire system of human knowledge would form an illustration of the sti/le and manner in which such a Revelation might possibly have been given. But since a Revelation, unless it were repeated to each individual, (which would destroy and annihilate the course of nature,) must be afterwards sup- ported by the evidence of testimony, it is a still further confirmation of the foregoing argument, to find we are so constituted, that we are naturally disposed to rely on evidence of this description. There is a prin- ciple of belief inherent in our nature, inde- pendent and prior to all experience, by which children are disposed to pay an un- limited assent to what is told them by others. And though we learn in after-life to limit our belief, and to proportion our assent to evidence, yet the principle itself remains still inherent in our breasts ; and if any man were entirely devoid of it, he could not continue to live and act in the world. His scepticism would first exile him from society, and would afterwards starve him out of nature. Now, it is on the same principle of be- lief in testimony^ that a written Revelation must depend ; and if we had not been fur- nished originally with this disposition of mind, we should have been incapable of estimating its claims to our regard. But since we have been furnished with this principle, it betokens our fitness and ability to enquire into a Revelation of this descrip- tion ; and when it is connected with our instinctive confidence in the Divine vera- city, it ought, perhaps, to be viewed as a still further presumption in favour of its probability. [See Notes and Illustrations, No. 3,} 10 SECTION IV. Upon what kind of Evidence must a Divine Revelation depend ? * There seem but two methods by which any revelation could be accomplished. The one is by a change in our internal faculties, the other by a change in the laws of external nature. Had the first been adopted, a miracle would have been worked, though we might not have been conscious of it. It would indeed have been a miracle of a far more violent kind, than any with which we are now acquainted ; being a direct in- terference with the state of our moral and intellectual powers. Whether such a miracle might not have been performed, if it had pleased God, it does not become us posi- tively to determine. But we may be allowed to say, tliat it appears to be hardly con- sistent with moral wisdom, and would be at utter variance with all our experience of God's providential dealings with his creatures. * See Part II. Sect. A. 11 I The other method is by addressing our natural senses in an extraordinary manner, so as to convince the spectator that the same power which had originally ordained the laws of nature, was now exerted to exceed or to suspend their operations for a particular purpose, connected with our re- ligious and moral welfare. As far as we can judge, this is the only sufficient external evidence by which such a revelation could be authenticated. Unless, then, we are pre- pared to deny what has been already ad- mitted, viz. the jpossihility of any Revelation, it does not appear reasonable to object to the only method by which the knowledge of such Revelation could be conveyed to intelligent beings, without interfering with the constitution of their minds. Yet it would be necessary, I apprehend, that this miraculous evidence should be exerted in unison with those principles of wisdom and holiness, which we are irresist- ibly impelled to ascribe to the Divine cha- racter ; and without which, even miracles would fail to persuade us of the reality of a Divine Revelation. For we are so consti- 12 tuted, that we could not believe in any Revelation which contradicted the funda- mental principles of piety and virtue, or which was not fitted to advance the dignity and happiness of mankind. From these observations it wiU appear, that though miracles be the grand and dis- tinguishing evidence on which a Divine Revelation must be reared ; yet, that vari- ous degrees of credibility will arise in its favour, from its connection with our moral and intellectual powers, and from its con- geniality with the sentiments of reason. To suppose a total absence of this kind of evidence, would be to destroy all our capa- bility of enquiring into its truth ; whereas, upon the contrary, to develope and illustrate its association with our moral faculties and with the government of the world, is, if not to demonstrate its truth as a matter of historical fact, yet to point out its probar bility as a matter of abstract speculation, [See Notes and Illustrations, No. 4.] 13 SECTION V. Upon the Supposition of any Revelation, is it not probable that it would be adapted to Human Life, as a state of Trial and Dis- cipline f * Although the very name of a Revelation implies the discovery of some important facts which could not have been ascertained by the natural powers of the mind, and the evidence of miracles appears to be essentially requisite to convince us of its truth ; yet as such Revelation proceeds immediately from the Author of our nature, and is addressed to rational and intelligent creatures, it might be reasonably expected that upon the whole it would tally and agree with the circum- stances of mankind, rather than disappoint or contradict the natural sentiments of their understandings. The reasonableness of this supposition would be apparent, even though we were to confine our observations to those parti- * See Part II. Sect. 5. 14 cular phenomena which, at the first view, might seem to contradict it. The evidence of miracles is strictly natural, being pre- cisely the same evidence as that which we daily receive through the medium of our senses. If we were to witness a miracle, we should witness it with the very same faculties as though it had happened in the ordinary course of nature. But when this miraculous fact has become matter of his- tory, the force of this observation becomes still more apparent ; for its truth will then depend precisely upon the same kind of evidence as that of any other historical fact. The same principle of belief which inclines us to give credit to cojmnon facts, when reported to us upon good and sufficient testimony, will also dispose us to give the same credit to these miraculous facts, when supported by testimony sufficient to uphold them. The probability of this connection be- tween revealed and natural truth will still further appear, if we consider, that unless the discoveries of Revelation approved themselves to oui rational faculties, we 15 could not be in a situation to apply them to our practical advantage. They would neither cheer us in adversity, nor moderate us in prosperity. They would not be ac- commodated to our hopes, our wants, or our wishes; and, consequently, however we might be persuaded of their speculative truth, we could not apply them to any pur- poses o^ practical utility. And since we are so powerfully affected by the circumstances in which we are placed, and external nature has so vast an influ- ence on our minds, it would appear pro- bable that this Revelation should, in many- respects, be carried on in connection with the ordinary course of society ; that what we learn in the usual course of Providence should in some respects resemble this higher and more spiritual constitution ; and that our duties, and happiness, and edu- cation, as men, should be associated with an advancement and progress in this religious dispensation. Still further to heighten these probabi- lities, it should be remembered, that the Author of Nature and of Revelation is the 16 same ; and that, in the works of the same Author, we may naturally look for traits of likeness and resemblance ; that man is ad- dressed under both dispensations ; that they are carried on in the same world, being co- existent both in point of time and place ; and that the same faculties must necessarily be employed in judging of the evidences, and in making use of the advantages, of na- tural and of revealed theology. There is one observation, however, which it is of great importance to remember, be- cause it will furnish us with a clue to the whole presumptive character of such a dis- pensation. It is this, that this supposed Revelation would, in all probability, be adapted to that state of trial and moral dis- cipline in which we are placed by nature, and under which we are contemplated by natural religion. Since we come into the world with passions which we are obliged to restrain, and since we are surrounded with temptations which we are obliged to withstand, even for our temporal happiness and security, there is every presumptive reason to think, that, if any extraordinary 8 17 assistance in religion were afforded to man, it would be calculated to meet those pecu- liar exigences which arise out of such a state of moral trial and probation. In proportion then as the example of its Author, the tenor of its doctrines, and the tendency of its threatenings and rewards, were adapted to this state of suffering and trial, in that same proportion would it cor- respond with the meridian of human life, and with the natural suggestions of the human mind. Every motive with which it furnished us to mortify and subdue our cor- rupt propensities, and to enable our reason to control our passions ; every doctrine which it inculcated to humble our base, and to elevate our better inclinations, ought to be esteemed an indication of its universal connection with natural theology. Since nothing which is great, excellent, and noble can be obtained in this life, without much labour and solicitude, there would be every reason to apprehend that a Revelation would also encourage the same habits of sobriety and self-denial, of patient and persevering diligence ; and since human virtues are c 18 matured and elicited rather by struggles and adversities than by ease and enjoy- ment, we might naturally anticipate that something of the same character and dis- position would be found to pervade this ex- traordinary dispensation. From such considerations we might de- duce, with the utmost probability, that if any Divine Revelation were afforded, it would, in many respects, agree with the constitu- tion of nature, and correspond with the na- tural suggestions of our minds. And though it might not be possible to determine be- forehand as to the precise nature and extent of this connection, yet, I think, the fol- lowing rule might be safely laid down con- cerning it : " That in proportion as this " connection subsisted between things re- " vealed and things natural, not only would *' this Revelation become more credible in " itself, but that it would be more adapted " to the circumstances of human life, and " consequently more intimately associated " with the springs of human happiness and " virtue." [See Notes and Illustrations, No. 5.] 14 19 SECTION VL Is it not credible that a Revelation was given to Man at his Jirst Creation ? * Upon the first creation of any intelligent beings, it appears to be highly probable, if not morally certain, that God would com- municate his will to them in some direct and extraordinary manner. The circum- stances of a first creation seem to suppose and require such supernatural aid and ad- vice. Since creatures in this situation would have no experience to guide them, it is every way probable to believe that their Creator would become their instructor; and more especially if they were placed in a state of trial and probation^ that He would give them such cautionary assistance as might put them sufficiently on their guard. If they were created capable of religious worship, it appears also highly credible that He would instruct them concerning the Tnanner of discharging these solemn duties. These are observations so identified with * Sec Part II. Sect. 6'. C 2 20 reason, and so consonant to our conceptions of the divine character, that no reflecting theist can consistently question their pro- bable truth. Since the only objection which can be reasonably urged against a Divine Revelation, arises out of its supposed interference with some previously established course of na- ture, it does not appear how such an objec- tion can be urged, prior to any course of nature being actually experienced. Unless we suppose the world to have been eternal, and the succession of creatures to have been infinite, we must at last mount up to some period when, what we now call the course of nature, could not have been known. At such a beginning of the world, this objec- tion against a Revelation arising out of its miraculous nature could not be advanced. A miracle, according to our conceptions, is a departure from those laws of nature which are known to us only by experience. To these deductions of reason, we may conjoin the corresponding traditions of his- tory. It was the universal belief of the Pagan world, that the^rs^ religion was pre- 21 scribed immediately by God. The pre- tences of the ancient oracles are also a considerable confirmation of this fact ; for, if there had been no reality of this kind, they could scarcely have gained that credit which so long outlived their deserts. A counterfeit always supposes the previous existence of real coin. And here I would beg leave to observe, that the Mosaic account of the creation of man, as proceeding from a single pair of human beings, has been strikingly illus- trated by the late accurate researches of Mr. Mai thus into the principle of population. It has now been clearly established, that the increase of mankind proceeds in something like a geometrical ratio ; that countries, under favourable circumstances, have been known to double their population within fifteen years, and that, consequently, there is nothing at all incredible in the statement of Scripture, that the whole race of man- kind have proceeded from a single pair of progenitors. Although this was a fact which, from its peculiar nature, could not have been pre- c 3 22 cisely aiscertained by human reasotiv yetj when it has been made known to us, it ap- pears to harmonise with our sentiments of propriety and of moral fitness. It appears to be far more adapted to the circumstances of our world, that the human race should have proceeded from a single pair, and that their numbers should have gradually augmented, than that superfluous multitudes should have been at once created. There is in this hypothesis a manifest reference to the ex- isting course of nature, which tends towards a gradual increase of numbers, and to the acknowledged condition of mankind, as being cayiable of propagating their own species. Besides, if the world had been well peopled at its first creation, there would have been no scope afforded for that im- proveableness of reason which forms such a leading characteristic of our species, and which is so intimately connected with the acquirement and division of property. In- deed, if we are to believe the accounts of antiquity, whether sacred or profane, re- specting the age of the first generations of mankind, it would have been almost im- 23 possible for such a state of society to have subsisted ; whereas, upon the represent- ations of Scripture, this protracted length of human life served only to accelerate the multiplication of the species, and the con- sequent cultivation of the earth. The origin of language also (if it be al- lowed to be of divine construction) is of no inconsiderable force, as showing the proba- bility of a Divine Revelation ; for it is hardly conceivable that lancpuage should have been given by God without an application to its most important purpose, that of using it in the service of religion, and for the praise and worship of its Author. To these probabilities we may add the well-known traces of resemblance and inter- community which pervaded the most ancient forms of religion, and which multiply in proportion as we go back into antiquity, and approach to the cradle of mankind. Thus tradition and reason combine in establishing the probability of a jtrst Re- velation, to deny which appears to be akin to denying the providence of God ; for if his paternal care did not extend to t\\e first c 4 ^4 ancestors of mankind, how can we b^ per- suaded to think that He now superintends the course and constitution of nature ? Without such a Revelation, how could any just or certain opinions be entertained respecting the origin of man, or the form- ation of the world by the will and power of God ? It was impossible that a creature should become acquainted with his own origin, otherwise than by the instruction of his Creator; a power superior to that of man was required to give him this important information. Till this point was ascertained upon indubitable authority, reason had no data whereon to erect her deductions ; phi- losophy was tormented with doubts which could not be overcome, and history com- menced with hypothesis, and ended in uncertainty. [See Notes and Illustrations, No. 6.J 25 SECTION VII. Would God have created Man otJieridse than Innocent ? * Upon the supposition that man was created in his present condition, we charge the Deity with being the imrnediate author of all that sin and misery which we feel and witness. But how repugnant this suppo- sition is to all the principles of reason, and how subversive of all the foundations of natural theology, need not be shown by argument, — it is matter of plain self-evident conviction. No doubt, in the wide and varied gradations of intellect, there might be a place found for beings of no higher mental stature and ability than man. It is not from the meanness of his understand- ing, (which even now is vastly superior to his situation,) but from his moral depravity, that we argue he would not possibly have come out of the hands of his Maker in his * See Part II. Sect. 7. 26 present circiim stances. It is one thing to create a being with few and limited facul- ties, and another to make him prone to evil, and disinclined from all that is good. The former act would reflect no kind of moral imputation on the character of the Deity; it is but supposing him to set a limit to the operations of his power. But the latter would be introducing moral evil, by necessity^ into creation. It would be ascribing to God that which it is impossible he should directly cause, viz. the existence of beings originally evil, and who were made by Him, not by themselves, for the purposes of vice, and misery, and mischief. This being plainly repugnant to reason, we are obliged to ascribe the moral evil, which we find in creation, to some mis- fortune and accident which subsequently took place. How this disaster arose, it does not appear that reason could accurately determine. There seems a general ten- dency, however, in the fabulous traditions of antiquity, to ascribe it to the agency of some evil beings superior to man ; nor would it be easy, perhaps, to offer any hy- 27 pothesis which is, upon the whole, more consonant to reason, or more adequate to explain the phgenomena we witness. Query. Does not this supposition of our original innocence derive some credibility from our inherent love of the fair and ex- cellent, which formed such a distinguishing feature in the moral systems of antiquity? [See Notes and Illustrations, No. 70 28 SECTION VIII. Does not the Possibility of Mans Fall from Innocence, arise out of his Free Agency f^ When Revelation is objected to oii account of its asserting the fall of man from a state of innocence, it is natural to enquire whence this catastrophe arose. Now, according to Scripture, it arose out of the abuse of man's free agency. Whether we receive these accounts as a literal or a figurative representation of the truth, we must admit that he is there considered as free to stand, or free to fall, according to the use which he chose to make of his moral and intel- lectual faculties. But if he were a free agent how could this have been prevented, but by impairing or destroying his liberty of choice and ac- tion ? It is essential to every being that is its own regulator, to choose its own course of action. The whole question, therefore;, * See Part II. SecU S. 29 may be resolved into this single question : " Could the wisdom or the .] 35 SECTION X. JDoes not the Supposition of our Fall from Innocence, derive some Credibility from the Contradictions which subsist between the Wishes and the Circumstances of Man- kind ? * " The greatness and the misery of man," says Pascal, '' being alike conspicuous, it is necessary the true religion should de- clare that he contains within himself some noble principle of greatness, and at the same time some profound source of misery. For the true religion cannot answer its cha- racter otherwise than by searching our na- ture to the bottom, so as perfectly to ex- plain all that is great, and all that is mi- serable in it ; together with the reason of the one and of the other." If we apply this striking observation to those feelings of coritempt and dissatisfac- tion which wise and virtuous men have, so generally expressed for the enjoyments of * See Part IL Sect. S. D 2 36 the present life, we shall find that these contradictions can hardly be satisfactorily accounted for, without recurring to the hypothesis of our fall from a state of some higher dignity. It is very improbable that sentiments of this kind could have been felt by creatures who had continued in the state wherein they were originally placed by God. It would be subversive of our notions of equity to believe that Almighty wisdom would have originally created such an inequality between the wishes and the circumstances of mankind. Let those who are conversant with the speculations of the ancient moralists, espe- cially with those of Epictetus, Seneca, and Antoninus, say, whether this observation is not verified by almost every page of their writings. We are shocked to find that the reflections of such eminent men should have led them only to an acquaintance with their misery, and that in proportion to the dignity and elevation of their minds, should have been their cantempt for the enjoyments of the present world. Such contradictions almost necessarily imply, that we are in a 37 degraded and unnatural situation. Hence the same arguments which prove the im- mortaHty of the soul, may also, with equal propriety, be used to evince the pro- bability of our fall from primeval innocence ; for it is inconsistent with our opinions of the moral attributes of the Supreme, to think that he would have created intellio;ent be- ings dissatisfied and discontented with their lot in the universe. Query. Was it not from observing these contradictions, that so many of the ancients believed in the pre-exist ence of souls ? [See Notes and Illustrations, No, 10.] D 3 38 SECTION XL Is not the same Suppositio7i rendered credible from the numerous external Ills to 'which we are exposed ? * If our world exhibited only marks of a state of trial and difficulty, there would be no reason whatever for supposing it to be out of its natural and original condition. It is a perfectly supposeable case that inno- cent and upright beings might be placed in such a situation for the improvement of their virtues, witliout any guilt on their own part, or any displeasure on the part of their Creator. But besides these marks of trial in creation, there are plain and manifest traces of punitive justice, or, as some would state it, of vindictive wrath. When a child comes into the world with an incurable distemper, or when thousands are prematurely swept away by plagues and famines, by the earthquake or the sword, it is rather too much to assert * See Part II. Sect. 8. that all. these evils betoken nothing more than a state of mere trial and difficulty. They are the strongest proofs which can be given that we are treated as sinners, that we came into the world with the marks of sin upon our foreheads. It would be sub- versive of all our conceptions of the Divine justice and goodness to believe that such could have been the treatment of innocent and unoffending creatures. Though it would be folly and presump- tion to assert that God was in any degree obliged to endue all his creatures with un- limited happiness, and thus to make every world a system of optimism, yet it does not appear reconcileable to our sentiments either of his wisdom or justice, to believe that he would create any beings in a state of positive suffering and misery. It is far more reasonable to conclude, that when any beings are found in this state, it has arisen from some accident subsequent to their creation, and that it has been brought upon themselves by their own misconduct. It may also be remarked, that the kind of religious worship which man is naturally D 4 40 disposed to pay to God, is not the wor- ship of a being who could simply rely upon the love and favour of his Maker. Those prayers and supplications for mercy, those confessions of sin, those sacrifices and atonements which have more or less con- stituted the worship of all the nations of the earth, are so many symptoms of the loss of our original rectitude. They are strong, though involuntary, confessions, that man feels himself out of his proper element, and that he is conscious of having violated the original charter of his nature. [See Notes and Illustrations, No. 11.] 41 SECTION XII. Are not the her edit art/ Consequences of the Fall in unison uith our common Obsei^v- ations of Nature f * It is usual to object to the doctrine of the Fall as it is stated in Scripture, on account of its supposed effects being derived in an hereditary manner throughout the whole species. If this were a singular and uncom- mon phaenomenon, there might be some force in the objection ; because our expe- rience under the ordinary course of Provi- dence would then be at variance with the discoveries of Revelation : but if we are treated by Nature in the same manner, then it is an objection not peculiar to Chris- tianity, but directed against the whole course and constitution of God's moral govern- ment. Now, first, it should be remarked that the health and happiness of children are * See Part II. Sect. 8. 42 left in a great measure to depend on the behaviour and conduct of, their parents. Long before a child comes into the world, his happiness or misery may be anticipated to a high degree of probability, from their situation and character in society. Thus, the children of those who are habitually profligate and imprudent have very little chance of becoming useful and respectable ; whereas the offspring of the honest and in- dustrious have every opportunity of im- provement and advantage afforded them. The same observations will also apply to great bodies of men, to whole kingdoms and nations, the prosperity or downfall of which is often left dependent on the virtues or vices of a single individual who is placed at their head. You may trace marks of the same constitution in the animal and vege- table worlds, in which excellence or degene- racy descends for the most part in heredi- tary succession. It is a principle adopted also into the codes of human legislation, where taint of bloody as in the crime of treason, affects children who are yet un- born. The same observation will apply 43 generally to our sentiments of honour or infamy, which aifect not only those who have honourably or dishonourably distin- guished themselves, but which are trans- ferred to the descendants and families of such individuals. Thus the child of an in- famous parent comes into the world with a stain upon his forehead ; he suffers a degree of infamy on his parent's account ; and must have more than a common share of virtue to wipe off the imputation and reproach. The truth, however, is, that this is an objection to the constitution of mankind as forming a race, as consisting of members of one family, and being capable of con- tinuing their own species. For it appears to be essential to the nature of a race that its members should be mutually affected by each other's vices and virtues. They are not separate and distinct individuals, but branches springing out of one common stock. Thus they are connected by vari- ous ties of relationship, and are influenced throughout the whole of their lives by the situations in which they stand towards each other. 44 But the extreme partiality and narrow- ness of this objection is evident from the consideration, that we should never have heard a syllable uttered against the wisdom or justice of this hereditary principle, had the result of the trial of our first parents terminated in our favour. If we had in- herited happiness on account of their inte- grity, we should have admired the equity of the procedure, just as some men are willing to believe in the doctrine of eternal rewards, but can give no credence to that of eternal punishments. The child of a provident parent never dreams of finding fault with that constitution of things by which the good effects of a father's virtues descend upon his offspring. But because the result has turned out against us, are we at liberty to censure the general principle ? And is it not plain that an objection to the exemplijication of the principle in the con- sequences of the Fall, must be false and unfounded, when we find the same principle diffused and operating in every part of nature ? It should be considered, indeed, how far it is reasonable and philosophical to object 45 to any doctrine as stated by Revelation, which is consistent with our actual experi- ence, and which is able to account for the phaenomena of the moral world. The pro- bable truth of such a doctrine should al- ways be sufficient to silence the merely speculative difficulties which may attend its acknowledgment. Thus, if it be an undoubted fact that the errors, faults, and imperfections of human nature are propa- gated from father to son, I know not why any man should object to the statement of the Scriptures — that these evils and mischiefs would not have been felt if our first parents had continued in their inte- grity. The chief difficulty lies in ima- gining how such moral qualities can be propagated ; but this difficulty, whether it be greater or less, must be overcome, because it is 2ifact with which we are all ac- quainted. All that is peculiar to Revela- tion, tends rather to diminish the difficulty than to increase it, inasmuch as it attributes these maladies not to the original forma- tion of man, but to the subsequent abuse of his faculties. [See Notes and Illustrations, No. 12.] 46 SECTION XIII. Is it not probable there are other intelligent Creatures in the Universe besides Man? We are assured by Revelation that there are different orders of created beings, spi- rits of a higher rank and dignity than man, of whom some are good and excellent, others rebellious and depraved. There is no hint, however, given us that any crea- ture was made originally evil, but that he became corrupt by a voluntary abuse of his natural and moral powers. Now this account of Revelation appears to be strictly consonant to reason, for it seems by no means probable that man is the only intelligent creature in the uni- verse. He is apparently too low in the scale of intellect to hold the highest de- partment in creation. This probability is still further heightened by the disco- veries of modern astronomy, which opens 47 to us worlds moving under the same laws as our earth, and in all likelihood peopled with millions of inhabitants. But if there are different orders of in- telligent beings, it is more probable that some are evil and some are good, than that all should be precisely of the same moral charactc". This probability arises out of the nature o^ free agency, which is always liable to perversion and abuse. Symptoms of the same variety being dis- coverable in our little course of nature, it should not surprise us to learn that it extends to the other quarters of crea- tion. The force andrealityof these probabilities may be in some degree estimated from the universality of these opinions amongst all nations, whdther savage or civilized ; nor does it at all affect the argument, whether this belief arose from early tradition, or from its congeniality with the sentiments of reason. If it arose from tradition, then it must be admitted as true ; if from rea- son, then it must be admitted as probable. 48 The fact itself is placed beyond dispute; we leave it to every man to form his own opinions respecting the cause, [See Notes and Illustrations, No. 13.] 49 SECTION XIV. Is it not credible that some Evil Spirits might have tempted Man to disobey his Maker? From what we observe in the present world, we may learn that superiority of talent is by no means invariably allied to moral excellence, but that its influence is frequently applied to seduce and outreason those of inferior abilities. If then we are informed, that the fall of our first parents was in some measure brought about by the contrivances and machinations of evil beings of a higher rank and dignity than man, there is nothing in this intelligence which can at all shock our conceptions of what is probable. Does it not seem to agree with what is daily passing around us? Do not we frequently behold those of greater talents alluring others into guilt and error ? If it be objected that the temptation would on this supposition be too strong to E 50 be resisted, we reply that this insupeymhle force is by no means implied in the repre- sentations of Scripture. On the contrary, man is there described as feehng himself morally guilty because he had wilfully trans- gressed a known command. Now, if he were induced to do this by the superior sophistry of the tempter, he acted pre- cisely like those who are now overcome by the temptations and allurements of others ; and he was guilty upon the same account, that we should now reckon any individual to be culpable, who listened to such evil suggestions, though he might be far infe- rior in talent. If it be again objected, that the con- sequences of a single crime are here re- presented as excessive, it should be re- membered, that it is not possible for us to ascertain what might be consequences of a first departure from right, and thus of in- troducing sin into a nature which was be- fore sinless. It appears, however, probable that such consequences would be extremely awful and tremendous, and would, in some degree, produce a natural and necessary 51 change in our whole moral treatment. A state of penitence must be widely different from a state of innocence. Still we errant there would be something: to be hoped under this terrible calamity. If man fell by the temptations of a superior being, though he jmtiicipated in the crime, the greater share of guilt belonged to him who was the author and cause of his ruin. To regain his dignity he must be brought into a state of trial, and discipline, and pe- nitential sorrow; his virtues must hence- forth spring from unfeigned humility, and from humble hope on the Divine Mercy. The 7tiarks of this change are now to be looked for in the external world, and in the convictions of the human mind. To both of these we appeal for credible evidence in support of our reasoning. [See Notes and Illustrations, No. H.] E 2 52 SECTION XV. Is it not probable that Man upon his first Creation might be allowed to hold converse with beings different from himself? Much absurd ridicule has sometimes been thrown upon Scripture from its represent- ing man in a state of innocence, as convers- ing with an order of beings different from any with which we are now acquainted But if he were in a state of solitude, does it not seem probable that he would be allowed to hold converse with other intel- ligences ? If there existed but a single pair of human beings, and these but a little lower than the angels, is it not reasonable to suppose that God would permit such creatures to visit him, and to impart some intelligence respecting the other quarters of Creation ? The whole force of the objection arises from not sufficiently considering that m this case either no course of nature was permanently established, or that it was 53 quite a different course from that with which we are now acquainted. It might have been natural, under these circum- stances, that man should have held commu- nications with angelic beings. Perhaps his rational faculties could not have been suffi- ciently exercised without some intercourse of this kind, or what is still more probable, perhaps he could not have been brought into a state of trial and probation, without such communications. Or it might have been a dispensation of mercy which permitted him to fall by the temptation of a superior being, rather than by a self-suggested mo- tive to evil. In the one case, by dividing the guilt with another, it might have ad- mitted of some extenuation, and thus have allowed o^ pardon upon repentance, where- as in the other, he might have been placed in the desperate situation of those rebellious spirits to whom no place for repentance is left. Any of these suppositions appears suffi- ciently credible to rescue the representations of Scripture from profane ridicule and igno- rant objections ; and though not pretending E 3 54 to account for the whole of the case, it may convince us, that considered as matter of speculation, there is far more probability in these relations than is commonly imagined, i. e. they are more consistent with the sug- gestions of reason, and more nearly ap- proaching to the course of an ordinary experience. But it should also be remembered, that profane history agrees in this respect with the representations of the sacred records ; and that, whether the belief of such super- natural communications in the heroic and fabulous ages, arose from tradition or from its supposed congeniality to reason, a strong presumptive argument will hence arise to confirm the accounts of Revelation. [See Notes and Illustrations, No. 15.] 55 SECTION XVI. What is the present Character and Situation of Mankind?"^ If we contemplate man as described by moralists, or as experienced by ourselves, we shall find that he is a being partly good and partly evil, having a wonderful mixture of contending principles in his nature, ex- hibiting extraordinary traces, both of dig- nity and meanness, exalted by something which is almost divine, and yet degraded by propensities which are scarcely human. Correspondent to these strange pheno- mena of his nature, is the situation in which he is placed. The world presents us with the appearance of a Paradise in ruins. Misery and happiness go hand in hand ; on one side, you behold fertility and enjoyment ; on the other, poverty and dis- ease, the famine and the sword. Still there is a general predominance of hope and of happiness which cheer and * See Part II. Sect. 9. E 4 56 enliven the struggles of human life ; still there is a cajjahility of repentance and an abstract love of virtue which bespeak grace and dignity in this astonishing creature. Amidst all his sufferings he does not appear forsaken by God ; he does not wear the countenance of a being who is utterly exiled from mercy. As there is a sun which shines upon him even when the tempest rages, so there is a Providence which watches over him in his bitterest afflictions ; which bids him look upon his chastisements as designed for his correction, not as punish- ments inflicted for his ruin. How much might be done for such a creature, by acquainting him with the cause of his calamities, by assuring him that his repentance would not be fruitless, that his hopes of pardon were not delusive, and that mercy and forgiveness were in store, if he would accept them upon just and equitable terms. There seems to be a late^it capacity in our moral constitution which requires only adequate assistance to bring it to a practical account J some intelligence which might 57 illuminate our prospects of the future, and clear away our doubts of the past. Reason herself might do something towards effect- ing a reformation, if the source of our dis- asters were clearly known ; but she might do much more in concert with Divine as- sistance ; especially if any method were pointed out by which our Maker, consist- ently with justice, might pardon the trans- gressions of Man, and enable him again to enjoy the expectations of happiness. These views of human nature are fully countenanced by the history of mankind. How noble, yet how abortive were the struggles of the ancient philosophers to find out the road to truth and virtue ! They had evidently a force which needed direction,, and capabilities which might have been im- proved into piety. Who can doubt that such men as Socrates and Aristides, or as Cicero and Seneca, might have made the highest advances in moral excellence, if their principles had been duly rectified, and if their minds had been enlightened by a more propitious course of religious edu- cation ? [See Notes and Illustrations, No. 16.] 58 SECTION XVII. Might not Man entertain some faint Hopes of Pardon^ on Repentance ? * However much the situation of man was changed bj the Fall, both in regard to his internal dispositions and his external enjoy- ments ; still, that he was not left in utter hopelessness of obtaining help and pardon, is apparent from the whole constitution of the natural and moral world. Though his mind was deranoed and hi^ passions disordered, still there was the image of God engraved upon his reason. He was both able and willing to offer up some kind of worship to the Supreme ; he had a conscience which could mourn over past transgressions, and which could, in some degree, warn him against future evils. He was not so lost to hope, but he could pray for mercy ; nor so lost to virtue, but he could feel the unworthiness of vice. * See Part II. Sect. 10. 59 He was still a fit subject for expectations, for reproofs, for correction, and for reward ; and though he had forfeited his innocence, jet that virtue remained within his reach, which consisted in attempting to restrain his passions and to improve his heart and understanding. That such a creature would entertain sojne hopes, mingled with many appre- hensions, is plain from the nature of the case, as well as from the voice of history. When he looked around upon creation, he beheld the same traces of penitential punishment softened by mercy. Though condemned to toil and labour, he had some mitigations of misery ; his patience and in- dustry could avail, in some degree, to im- prove his situation. Tliough exposed to pains and sickness, yet he found various remedies provided in nature, and the ten- dency to heal (vis medicatrix naturce) inherent in his body. By his own fortitude and per- severance, or by the help and assistance of others, he could do much towards render- ing his external situation more comfortable ; whilst by habits of self-restraint and self- 60 government, he could attain to a consider- able portion of mental ease and tranquillity. " Of a disposition in God," says Barrow, " to remit offences, that all men have ever had a presumption, their application to him in religious practice doth show ; for no man would address himself in service to God, without a hojie that God is reconcileable to him, and that his service therefore may be acceptable ; particularly the general prac- tice of offering sacrifice for the expiation of sin, and of appeasing God's wrath, does plainly declare the same." Yet, on the other hand, as Dr. Price re- marks, " the consideration of ourselves as guilty creatures would raise doubts in our minds, and these doubts would not be les- sened, but increased, by reflecting, that under the Divine government, happiness is connected with virtue, and punishment with vice. The fact that virtue shall be rewarded, does not by any means deter- mine what such virtue as ours may expect. The virtuous amongst mankind are to be considered as penitent sinners, and what peculiar treatment the cases of such may 61 require, or how far repentance may avail to break the connection between sin and misery, would not, I think, be clear to us." [See Notes and Illustrations, No. 1 7.] 62 SECTION XVIII. Does it not seem probable that some extra- ordinary Assistance would be granted to aid Man in his moral Difficidties f * From all that we can judge of the attri- butes of our Maker, by the sentiments of reason and by our experience of that love which is over all his works, it appears na- tural to conclude, if any method existed by which mankind could be rescued from de- struction consistently with the Divine jus- tice, that God would be disposed to extend his mercy to his fallen creatures. But whether this could be done without in- fringing on our moral freedom, or without trenching on the Divine holiness, it does not appear that reason could determine with sufficient confidence. This help, however, if it came at all, must evidently come in an extraordinary manner. It was not by the mere exertions * See Part II. Sect. 1 0. 63 of reason that man could hope to regain the ground which he had lost. Upon the supposition that he had fallen from his na- tive innocence, he had become incapable, without Divine assistance, of making those exertions which were necessary to his re- storation. But nothing being impossible to God which does not imply a contradiction or an absurdity, why should it be thought that the redemption of the world was either beyond the power or contrary to the will of Him who had created it ? Since those who have fallen into difficulties may often be helped by others in conjunction with their own endeavours, and since Nature prompts us mutually to afford and to ex- j^ect this assistance, why should it be thought incredible that the universal Father might devise some scheme of mercy to aid man in his present exigencies, and to afford him a capability of working out his salvation ? For the confirmation of these abstract reasonings we might appeal to the writings of many of the ancient philosophers — par- ticularly to the opinions of Socrates, as re- 64 presented by Plato. From these, it would appear that several of the more reflecting Heathens, not only acknowledged their want of a Divine Revelation, but even ex- pressed their hopes that God would be pleased to grant ^ome further extraordinary intimations of his will ; whilst they were generally persuaded that mankind were al- ready indebted to a previous Revelation for the scanty remains of that religious knowledge which they even then possessed. [See Notes and Illustrations, No. 18.] 65 SECTION XIX. I?i what Manlier does it seem tnost probable that a Revelation would be made known ? * Upon the supposition of any Revelation, it seems scarcely possible to imagine that it should not be attended with the institution of some form of worship — and that this worship should not be adapted to the pecu- liar situation of mankind as penitent sinners, who might hope for pardon and assistance on their sincere repentance and reformation. The first and leading feature of this form of worship would probably consist, then, in its impressing them with the distinction be- tween a state of innocence and that o^ peni- tence. That whereas the one might secure happiness by its own merits, the other must be rescued by some extraordinary act of mercy exerted in its behalf Now, these being sentiments congenial to Nature, as well as enforced by Revela- tion, will account for the universal preva- * See Part II. Sect. 10. F 66 lency of a sacrificial form of worsliip amongst all the nations of the earth. Though the institution of sacrifices was divine, yet this institution was not a merely arbitrary ap- pointment, but one given in unison and acting in co-operation with the principles of reason and the dictates of conscience. Man- kind carry about with them the conviction of their being guilty and offending creatures, and that, if saved, they must be saved by the free mercy of God, rather than by their own merits. Hence, when sacrifices had been appointed by God, they found a ready support from the moral principles of Na- ture ; and though their peculiar reference to a Redeemer was gradually forgotten in the Pagan world, yet they still served as " a remembrance of sin," and reminded the worshipper of his dependence on the Divine mercy and forgiveness. Another method by which a Revelation would, in all probability, be proposed, would be by the re-publication of the ori- ginal moral code which we had before re- ceived, but our knowledge of which was now rendered so obscure by sin. For 67 though it would be impossible for man in his fallen situation to pay to it a full and faultless obedience, yet much might still be effected, if these duties were laid before him with plainness and perspicuity, and with the force of a law proceeding imme- diately from God. To this would probably be added a clearer view of our condition after death, and of the rewards and punish- ments which would inevitably attend upon the righteous and the wicked. Though nothing, I think, could with cer- tainty be anticipated as to the particular channel by which such a Revelation would be brought down to us ; yet as the evidence of miracles appears to be essential to its credibility, there would perhaps arise a general probability that some heavenly messenger might be employed as its com- missioner ; some superior spirit whose rank and dignity might give weight and import- ance to the intelligence. [See Notes and lUustrationSj No. 19.] F 2 68 SECTION XX. On the Supposition of any Revelation^ is it not probable that the Unity and Person- ality of God would form a leading Article of Instruction f * Although it be true that the suggestions of nature, and the conclusions of reason, dispose us to acknowledge the Unity of the Divine Being, yet from the weakness and frailty of our natural powers, (to whatever cause this calamity be ascribed,) the great majority of mankind in all ages have been extremely prone to fall into the errors of idolatry and polytheism. It may be questioned, indeed, whether this article of the Divine Unity were ever heartily believed by the bulk of any nation of antiquity besides the Jews. Whatever might have been the speculations of philo- sophers, the multitude was sunk in the grossest idolatry. Even many of those phi- * See Part. II. Sect. 11 and 12. 69 losophers, who admitted the Unity of God, denied his providence over the world ; and thus, as Cicero remarks, what they spe- culaiively allowed they 'practically denied. The strict personality of the Deity seems scarcely to have been admitted by any ; for there is a tincture of pantheism in their sublimest descriptions of the Divine Nature, which approaches very nearly to the mo- dern doctrines of Spinosa. Now, upon the supposition of any Reve- lation, there arises a strong presumption * that this important doctrine of the Unity of God would form a principal article of in- struction, and that it would be inculcated in such a plain and practical manner as to insure its reception and belief wherever this Revelation was make known. And it might be anticipated, I think, that such would be the effect of any testimony which God should deliver concerning himself Now, as it might be justly objected to any Revelation if it had not succeeded in esta- blishing this belief of the Divine Unity, so it ought, on the other hand, to be esteemed a strong presumptive evidence in its favour, F 3 70 if, through the intervention of such a sup- posed Revelation, the generaUty of mankind should have been brought to acknowledge this primary doctrine of Natural Theology. [See Notes and Illustrations, No. 20.] 71 SECTION XXI. On the Supposition of any Revelation, was it not probable that some new Relations would be discovered to us respecting our Con- nection with the Divine Being f * Since the very conception of a Revela- tion includes the supposition of some doc- trines not discoverable by our natural facul- ties, we may reasonably enquire whether there was not a previous probability that some of these unknown doctrines would re- late immediately to our connection with the Divine Being ? That this was at least probable, will appear to every one who considers the great ignorance and darkness of the Pagan world respecting the Divine Nature and Per- fections. If God should condescend to instruct man in the way of an extraordinary Revelation, it appears almost inconceivable that he should not give us some further information respecting himself. That this * See Part II. Sect. 13. F 4 72 information could not contradict our natural convictions concerning the Deity, we rea^ dily allow ; but it might open to us certain views of his nature which could not have been otherwise attained. And this, it is even probable it would do, considering the general darkness and mystery which neces- sarily belong to this sublime subject. There would be every reason to hope, however, that these discoveries would be made in a way suited to our faculties, not like the abstract speculations of philosophy, but blended with practical and moral truth, so that we might apprehend their reality and iinportance^ though we could not pierce into the manner of their existence. This being the style in which we are ordinarily instructed in the works of Providence, where we learn to acknowledge the wisdom and goodness of God from their visible effects upon creation, it seems to be highly pro- bable that if any new discoveries were made to us concerning the Deity, that they would be brought home to our hearts by a wnilar manifestation of favour and goodness, [See Notes and Illustrations, No. 21.} 73 SECTION XXII. Is not the Deity made known to us in Na- tural Theology, chiefly after a relative and analogical manner P * The learned author of the Treatise enti- tled " Things Divine and Supernatural, conceived by Analogy with Things Natural and Human," has shown with great force of argument and variety of illustration, that all our language respecting the Divine Na- ture and Attributes, is to be understood as implying a certain relation and cot^respond- ence between heaven and earth, between the conceptions of our imperfect faculties and the realities of the Divine Being. Thus, when in the language of Natural as well as of Revealed Theology, we address God as the Creator of all things, as our Father, Governor, and Preserver, we derive these conceptions, in the first place, from terres- trial objects, and then we apply them analo- * See Part II. Sect. 14. 74 gically, that is, with an imperfect and yet a real relation to the Maker of heaven and earth. We borrow the subUmest notions of earthly power and grandeur, and after- wards we apply them to Him who is far above, out of our sight, yet who conde- scends to furnish us with these faint simi- litudes of his glory. The same relative interpretation must also be understood when we speak of the moral attributes of the Divine Being. We cannot directly apprehend the goodness, the hohness, the mercy, or the justice of God ; but since we have some conceptions of these attributes derived from the works of creation, and from reflecting upon our own minds, we transfer these conceptions to the Divine Intellect ; and we are satisfied that they must bear some relation, how- ever distant, to the essential attributes of the Supreme. Now, as these remarks extend more or less to every part of Natural Theology, so are they clear and indisputable evidences of its connection with the philosophy of the human mind. They afford lucid and 75 satisfactory proof of the illustrations which arise from a sober survey of our faculties ; and they exhibit traces of that union and connection which may every where be dis- covered between the natural and the moral government of the world. [See Notes and Illustrations, No. 22.] 76 SECTION XXIII. On the Supposition of any Revelation, is it not jirobable that it would be published by so7ne Being of extraordinary Dignity ? * Since the noblest office which we can ima- gine to be held by any created being, con- sists in his appearing as the herald and meB- senger of a Divine Revelation, it seems pro- bable that some superior and exalted Spirit would be selected for this singular purpose. Considered only as the messenger of such tidings, it would appear as if the loftiest created being would be honoured by a commission which necessarily implies a mediation between God and Man. But if, besides his acting as the herald of the in- telligence, he should be called upon to exe- cute the work itself, if the fulfilment of the plan should devolve upon the poin-ers of the mediator, then it seems impossible for reason to determine whether any being, less than Divine, could undertake the duty. * See Part II. Sect. 15—18. 11 There would be considerable grounds to apprehend lest an office of this sublime description could hardly be fulfilled by any dependent being. There appears some- thing beyond the powers of a secondary agent implied in the character of a mediator betwixt Heaven and Earth. It looks Jike a voluntary and independent office, not like that of a mere instrument to deliver the message, but of a party related, and allied equally to the Creator and the creature. It seems to demand the influence of one who could sign and seal the reconciliation by his own name and authority. Though we do not pretend that reason could have clearly anticipated the necessity for the appearance of such a wonderful cha- racter, yet there is so much of propriety and Jltness in these views, that they should at least not be objected to, if realized by a particular Revelation professing to come to us through such a medium. The dis- covery ought not to surprise us as impro- bable, because we have no reason to conclude that any created being could be furnished with independent powers sufficiently ample 78 to execute the office of a mediator between God and Man. Quere, Would not the influence and authority of a Revelation, be in proportion to the dignity and perfection of its imme- diate author ? [See Notes and Illustrations, No. 23.] 79 SECTION XXIV. On the Supposition of any Revelation^ is it not probable that the Example of its Founder would become a great Evidence of its Truth ? * Since the human mind is so powerfully in- fluenced by example, it might have been reasonably expected that if any Revelation was given by God to man, a considerable part of its evidence would arise out of the moral and religious character of its founder. A Revelation which was deficient in this respect, would certainly excite strong pre- judices against its truth ; so much so, per- haps, as to countervail any direct evidence which might be offered in its support. These prejudices it should be remembered, would not be the offspring of pride or caprice, but the natural, nay the virtuous tendencies of our moral constitution. If the example of the author of a -Reve- lation were not made subservient to the * See Part II. Sect. 19. 80 in^ruction of his followers, one great and leading motive for their virtues would be altogether lost. It may be doubted, indeed, whether, according to the acknowledged principles of human nature, the finest pre- cepts of morality would have produced any lasting or general effects, which were not supported and consolidated by the practice and example of their teacher. From such considerations we might rea- sonably conjecture, that, in the event of any Revelation being given to man, the life and example of its founder would afford a strik- ing mark of its truth, and that much of its practical utility would operate through this channel of instruction. Wlien we consider indeed the eminence, autho- rity, and influence which any teacher coming from God would possess over the minds of his followers, I am inclined to think, that we should state this argument, not as a presumptive mark of a Revelation, but as a necessary criterion of its truth. Perhaps the following canon might be safely laid down concerning it, " that in propor- tion as the example of the founder of a 81 Revelation was calculated to instruct and improve mankind, in that same proportion was this Revelation likely to be o^ practical utility, and therefore calculated to answer the purposes of a Divine interference." [See Notes and Illustrations, No. 24.] 82 SECTION XXV. On the Supposition of any Revelation, is it not probable that it. would contain some Doctriries relative to Sacrifice and Atone- ment for our Sins P * Since all men carry about with them some convictions of their being guilty and offend- ing creatures, and the better part or man- kind entertain some dubious hopes of par- don on their repentance, it would appear highly probable, that if any Revelation were given, it would enlarge upon and explain to us these moral sentiments of our minds. And more especially since sacrifices have been universally prevalent amongst man- kind, it seems hardly conceivable that some doctrines of this Revelation should not refer to this striking phenomenon in the worship of all nations, whether barbaix)us or civil- ised. For whether the origin of sacrifices be divine or human, they are a clear mani- festation of the sentiments of mankind * See Part II. Sect. 20. and 22. * 83 respecting the propriety of some atonement for our sins, beyond that of mere sorrow and repentance. A Revelation which had been altogether silent on these interesting topics, would plainly have been unsuited to the circum- stances of mankind; it would not have been adapted to the suggestions of our minds, nor to our situation as penitent sinners ; but these are canons which have already been laid down as likely to be appli- cable to any religion coming from God ; with- out which it could not be addressed to intel- ligent creatures, nor prove in any degree serviceable to their wants, or answerable to their wishes. Hence, although it would be impossible to anticipate with precision the exact nature or extent of those doctrines, which might be brought forward in a Divine Revelation, relative to sacrifice and atonement for sin ; yet it would have been clearly apparent that something of this kind would be con- tained therein. Without some discoveries on this subject, a Revelation however splen- did in its moral system, would not have b^en G 2 84 congenial to the sentiments and situations of mankind ; it would want the leading charms for those who feel themselves guilty and criminal in the sight of God. It might en- large our knowledge, but it would disap- point our hopes ; and though it might pre- sent a brilliant and dazzling spectacle, yet it would fail of producing any solid or sub- stantial advantages. The whole history of mankind shows that we require, under some form or other, a sacrificial kind of worsln'p, [See Notes and Illustrations, No. 25.] 85 SECTION xxvr. Is not the Belief of Spiritual Aid and Assist- ance implied in Natural as xvell as in Revealed Theology f * There can be no Religion without trust and confidence in God, without beheving that he is the rewarder of those who diH- gently seek him, and that he is ready to hear and answer the prayers of those who earnestly call upon his name. But a belief of this kind necessarily implies the per- suasion that some spiritual communications may subsist between Earth and Heaven. A man who was convinced that his mind and thoughts were totally inaccessible to a Divine influence would hardly prevail on him- self to address any supplication to God; he would feel himself beyond the reach of that power to which he must apply for aid, and would therefore think it vain to implore his protection in danger, or his comfort in affliction. The doctrine of spiritual agency is but * See Part II. Sect. 21. G 3 86 the doctrine of a jyrovidence carried into the regions of ??iind ; and whoever believes that a superintending power watches over ex- ternal nature, can hardly doubt that the same power extends its influence to the faculties of our souls. Indeed it may be questioned whether there could be ani/ pro- vidence, if we were to exclude its influence from the intellectual world : for the assist- ance of providence seems generally to be rendered through the intervention of our minds ; so that if all spiritual communica- tions of this kind were destroyed, there could be little or no benefit derived to us from its exclusive operations on jyliysical and external nature. The accounts of all nations, whether savage or civilised, coincide in these views ; for no nation has been destitute of some kind of worship addressed to the Supreme, and prayer is the dictate of nature, not less than the doctrine of grace. It is the invo- luntary language of a creature who feels his weakness, who confesses his wants, who is conscious that he is supported day after day by that power which originally made him, 87 and who feels impelled, by every sentiment of his mind, to betake himself to this power for refuge in his dangers and help in his difficulties. But if these feelings of universal nature had not been deducible from, facts, it would have been easy to collect' the opinions of the wisest moralists and philosophers of anti- quity, relative to the subject of spiritual assistance. Thus Cicero, in his book De Natura Deorum, having mentioned several of the most eminent individuals who had appeared in Greece and Rome, adds, that none of them would have obtained that height of .virtue, " Nisi Deo juvante." He then adds, " Nemo vir magnus sine aliquo afflatu divino unquam fuit." And Seneca affirms repeatedly the same doctrine, " Bo- nus vir sine Deo nemo est." — " Nulla sine Deo mens bona est." Epist. 41. and 73. [See Notes and Illustrations, No. 26.] G 4 88 SECTION XXVII. On the Supposition of any Revelation^ is it not probable that it "would confirm the natural Sentiments of Mankind i^especting the Immortality of the Soul ? * Since all the obligations of natural religion are founded on the belief of our existence in a state beyond the present, and since the native sentiments of mankind incline them to hope and expect such a state of future existence, it seems to be essential to any Revelation coming from God, that it should establish on clear and intelligible evidence the doctrine of the immortality of the soid, and the continuance of our personal identity hereafter. For however probable these doc- trines might appear to the eye of reason, and however necessary to complete the scheme of natural religion ; yet it is plain that mankind were always in great doubt and anxiety respecting them. The corrup- * See Part II. Sect. 23. 89 tion and dissolution of the body made them hesitate respecting the preservation of the soul after death ; and even of those who al- lowed its existence, yet many denied that it would be subject to rewards or punish- ments for the deeds done in that body from which they conceived it to be separated for ever. Supposing any Revelation, then, to be given by God to man, it would appear highly probable that some further inform- ation would be afforded us on these interest- ing subjects. There would be a reasonable prejudice, I think, against any such pro- fessing Revelation, if it had not contained some discoveries of this nature, whereas, on the contrary, if it should contain them, this prejudice ought not only to be removed, but a prepossession in favour of its truth should be substituted in its stead. [See Notes and Illustrations, No. 27.] 90 SECTION XXVIII. On the Supposition of any Revelation^ is it not probable that it would be sanctioned by the Doctrine of Eternal Rewards and Punishments f * Since in all laws, whether natural or civil, the hopes of reward and the apprehensions of punishment are the chief motives by which obedience is secured, it would appear highly probable, that if any revelation were to come to us in the form of a divine law, it would also be armed with similar ?neans of enforcing its obligations. The whole of the providential government of nature be- ing carried on through these channels of reward and punishment, there would be a strong presumption, that in any re- vealed dispensation addressed to man, the same method of influencing our moral and intellectual faculties would also be pursued. But since a Revelation has an immediate * See Part II. Sect. 24 and 25. 91 and necessary connection with eternity, and since all its promises and threatenings must be fetched from a state of existence beyond the grave, (at least so far as it is a religious and not a civil dispensation,) it would ap- pear that these promises and threatenings must likewise partake of that unchangeable nature which reason and natural religion teach us to ascribe to a state of immor- tality. If then, with moralists of all ages, we are led to contemplate the present world as a scene of discipline and preparation for eternity, what can be more probable than that the character which we form below shall accompany us into this Jixed and ^;er- manent state of being hereafter, and that we shall be rewarded or punished in that un- changeable state, according to our lives and actions in this world of probationary trial ? And the apjjarent severity with which many vices are punished in the present life, so as to admit of no alleviation from sorrow and repentance, is, to say the least of it, a strong symptom of the ^possibility that there may be punishments which are Jlnal and 92 immutable in the world to come ; accord- ingly they have, for the most part, pro- duced this eiFect upon the general opinions of mankind, the great majority in all ages contemplating our state after death as a state of endless happiness or misery. Nor does it appear that any tolerable de- gree of obedience to the divine laws could have been otherwise secured, than by the influence of these eternal rewards and pu- nishments. The vast capacities of our minds are not to be satisfied with any thing short of this infinity of duration, neither our hopes nor our fears could have been governed by limited and transitory retributions. If, with this belief prevailing on our minds, we all know and feel how difficult it is to with- stand the temptations of vice, and to make the hopes of endless enjoyments eclipse the fascinations of momentary but immediate pleasures ; how could our passions have been daunted by penalties which were in- finitely less tremendous, or our virtues have been incited by rewards which were in- finitely less alluring ? Nor does it appear, by any thing which 93 passes in this world, that punishments, how- ever severe, always lead to the correction and amendment of the offender. There are habits of vice which seem to be incor- rigible bj moral means, in which, suffering leads to rebellion rather than to repentance, and where the only advantage to be de- rived from the sufferings of the guilty con- sists in the warning which they hold out for the instruction of others. Yet, though it seems probable that the doctrine of eternal rewards and punish- ments would be contained in a Divine Revelation, this can by no means imply, that different individuals should not be punished or rewarded with very different degrees of happiness or misery. Without such distinctions, there could be no moral equity observed; there could be no cor- respondence hereafter to that inconceiv- able variety of characters and gradations which we know to exist in the present life. " That every man shall be rewarded according to his works," is the dictate of Reason, not less than the discovery of Re- velation ; but that the miserable shall never 94, become happy, nor the happy become mi- serable ; this seems essential to a state which is intended as a final and immut- able separation between the righteous and the wicked. [See Notes and Illustrations^ No. 28.3 95 SECTION XXIX. On the Supposition of any ReiwJation, it'ould it not in all Prohabilitif contain some Doc- trines above the Reach of our Natural Faculties f --' Whoever considers the imperfections of Iiu- man knowledge and the limited range of our powers of thought and conception, must be prepared to admit the probability, that in many respects we should very par- iially comprehend the doctrines and dis- coveries of a revealed religion. For our natural powers remaining in the same state as before this Revelation was announced, there would certainly exist a great disparity between our faculties of comprehension and many of those doctrines of which it might assure us. Hence they would necessarily be prepared rather as articles of faith than as the deductions of reason, as truths to be re- ceived on the authority of the proposer, * See Part II. Sect. i?6. 96 rather tliau conclusions which might have been ehcited by our own understandings. Considering the present state of the human mind, it may be questioned whether any re- ligion would have been adapted to our na- ture and external circumstances, which was not in some measure mysterious and incom- prehensible by reason. We are endowed with a strong faculty of awe and admiration and amazement, but these are sentiments which are connected with our i)nperfect attain- ments. The worship and adoration of man necessarily partake of those mixed and in- termediate principles which arise out of partial knowledge and imperfect apprehen- sion : we live and move in this dubious twilight even in what regards things tein- poral and material ; why, then, should we be surprised if the same intermixture of light and darkness should prevail over our spiritual treatment ? In our knowledge of things below, we see but a little way, and that little very in- distinctly ; all our philosophy convinces us of our ignorance ; it is but a record of facts^ not the developement o^ fast prin- 97 ciples. The unjust as well as the just must live by an exercise of their faith. Surely such a world would be ill suited to any re- ligion which did not partake of a similar combination of light and shade. There would not be any harmony or consistence between our knowledo:e of things natural and spiritual, if the latter were clearly de- veloped, whilst the former lay clouded in dimness and twilight. It is sufficient to render such a Revelation credible, if it should inform us plainly of our duties, whilst its doctrines are partially unfolded. Had the whole of its scheme been opened to our view, it is probable that either our faculties must have undergone some alter- ation, or that such discoveries would have rendered us unfit to remain in our present external situation. [See Notes and Illustrations, No. 29.] H 98 SECTION XXX. On the Sujijoosition of any Revelation, does it not seem probable that it would be at- tended with some external and positive Institutions P * As mankind are at present constituted, it does not seem possible that any Religion could be upheld amongst them which was not embodied, in some degree, with ap- pointments of a positive description. A merely spiritual worship is plainly not adapted to creatures of our rank and situ- ation ; it is far too sublime to meet the ex- igencies of human nature. It may be doubted, indeed, whether we could form a proper conception of the na- ture of any Revelation which had not some positive institution appointed by its founder. Without such appointment, its nature would be too general and abstract, perhaps, to come up to our notion of a Revealed Reli- * See Part II. Sect. 27. 99 gion. At any rate, there would be the greatest reason to apprehend that the me- mory of this Revelation would gradually pass away ; for positive institutions, or- dained by the founder of a religion, are, of all methods, the plainest and most forcible to uphold its memory and preservation. There is another advantage connected with such 'positive appointments, which has an immediate relation to a Revealed Re- ligion. They seem to rest more immedi- ately on the authority of the founder than those duties which carry with them an ab- stract and inherent obligation. But this authority it is of the highest consequence to enforce, because it is connected with our obedience to all the other precepts of Reli- gion, and is in itself a rnoral and religious duty. To this it may be added, that positive in- stitutions, which depend on the authority of the founder of a religion, have a great ten- dency to prevent an unnecessary multiplica- tion of useless rites and ceremonies, since the same authority can never be pleaded in the behalf of subsequent additions. Since the H 2 100 nature of man requires W77ie of these ex- ternal appointments, it seems far more pru- dent that they should emanate from the authority of the founder, than be left to the casual invention of others. To keep up any thing like uniti/ and connection amongst the followers of the same religion, it seems necessary that its author should have appointed some symbols of external worship, in which all his disciples should agree. In support of this reasoning, we may appeal to every form of religion which has been prevalent amongst mankind. The rites and festivals of Paganism were founded on these common principles of our nature ; and the institutions of Numa, Lycurgus, and Mahomet, not less than those of the Jewish legislator, may assure us that no religion can be maintained amongst any people, which is not supported with some ceremonial appointments. [See Notes and Illustrations, No. 30.] 101 SECTION XXXI. Is it not equally unphilosophical in Revealed as in Natural Theology, to argue upon Suppositions instead of enquiring into Facts ? * The history of human knowledge has led all sober-minded men to the conviction, that whatever progress may be made in science and civilisation, by diligently en- quiring into the works of nature ; yet that it is hopeless to look for any safe or valuable information from speculating how the world might have been differently constituted. In all physical enquiries, we are obliged to take facts as they are now set before us ; in our metaphysical reasonings, we examine into the actual state of our minds ; whilst in our moral system, we contemplate man as he actually exists in civil society. Hence, * See Part II. Sect.. 28. H 3 102 as Bacon expresses it, " Man, who is the servant and interpreter of nature, can act and understand no farther than he has either in operation or in contemplation observed the method and order of na- ture. The same method of practical investi- gation is also requisite in our researches into Revealed Theology. We are not more at liberty to substitute conjectures for facts in this than in any other department of human knowledge. It is our duty to judge of its credibility both from its internal and its external evidences. In the first, we compare it with the moral principles of our minds, and then we deduce its probable truth from its connection with our reason and happiness. In the second, we examine into its historical testimonies^ and then we decide upon its authenticity from the num- ber, the worth, and the agreement of its witnesses. This is a sober and practical investigation, suited to our faculties and corresponding to the methods of inductive science. But it cannot be philosophical to argue from some real or supposed diffi- 13 103 culties, as if the whole Revelation were altogether false, should the general evi- dence preponderate in its favour. If such objections were allowed to prevail upon other subjects, they would lead to unli- mited scepticism, and to the destruction of the whole fabric of human knowledge. The only just and legitimate subjects of enquiry are the facts and evidences of Re- velation as they relate to the human mind or to the testimonies of history. If we have sufficient proof of its probability, — nay, of being barely possible^ it is then our duty to examine into its claims as a matter of fact. But when its truth, in this respect, has been once admitted, then we are no longer at liberty to treat it as a matter of theory and conjecture, or to speculate how it might have been otherwise constituted. The doctrines of Revelation will then stand upon equal authority with the facts of nature, or with the plainest dictates of Natural Religion ; and we are no more at liberty to question the truth of any doc- trine which is recorded in this achiow- H 4 104 ledged Revelation, than to doubt of the moral justice of God, or to question his right to command our unlimited obe- dience. As the believer in Natural TheOxOgy should confine his observations to an inter- pretation of the works of nature, without presuming to correct the established laws of Providence ; so the believer in Revealed Theology is called upon to yield a similar submission to what he acknowledges to be the same authority. In his situation, the office of reason is confined to the selection of a pure text, and to the discovery of the most just and natural interpretation. To call in theory and conjecture, would be to deny the authority oi the Revelation itself; it would be to act the part of Alphonsus, who, though a Theist, pretended that he could improve the constitution of the world. [See Notes and Illustmtions, No. 31.] 105 SECTION XXXII. ^re 7iot the Evidences both of Natwal and Revealed Theology ultimately dependent on our Belief in the Divine Veracity ? * Although there be a real and important distinction between the evidence of those things which depend on faith and reason, (See Locke, bookiv. ch. 18.) yet it would appear as if both of them were finally re- solvable into our confidence on the Divine justice and rectitude. When we believe any thing as reported to us by the testimony of our own senses^ we take for granted that these senses are constituted according to truth and equity, and that they are calculated to convey real knowledge, and not given us for the pur- poses of deception. If we did not take this for granted, we should remain sceptical even in matters of strict demonstration. When we believe any thing as reported to us by others, we receive it because it is * See Part II. Sect. 29. 106 a fundamental principle of human nature to believe a credible fact when delivered to us on sufficient testimony. In either case it is possible that we may have been de- ceived. Our senses may have been mis- taken, or our witnesses may have been deceived, or may be willing to deceive us. But since human life could not be carried on without this confidence on our own faculties, and on those of others, and since we know that in a vast majority of instances, truth is told rather than falsehood, we are irresistibly impelled by the principles of our nature, to rely upon both these kinds of evidence. " Every kind of reasoning," says Dr. Reid, " for the veracity of our faculties amounts to no more than taking their own testimony for this veracity, and this we must do implicitly, until God gives us some new faculties to sit in judgment upon the 0^6?. If any truth can be said to be prior to all others in the order of nature, this seems to have the best claim ; because in every instance of assent, whether upon in- tuitive, demonstrative, or probable evidence, 107 the truth of our faculties is taken for grantedp and is, as it were, one of the premises on which our assent is grounded." * Hence, the foundation of all our know- ledge consists in our confidence on the Divine veracity, and our belief that things are con- stituted witli a relation to truth, and that our own faculties and those of other men are formed with a regard to what is just and equitable. In this respect the evidence of testimony, of reason, and of sense, are established on one and the same basis. The grounds of Natural and Revealed Theo- logy are equally dependent on our faith in the Divine Rectitude, and on our convic- tion, that we are made capable of attaining truth, whether it be conveyed to us through our own senses, or through that reliance upon testimony which we are naturally dis- posed to place on the well authenticated relations of others. [See Notes and Illustrations, No. 32.] * Reid's Essays, Vol.ii. «b. 5. 108 SECTION XXXIII. Is not a Revelation delivered in an Historical Form, and sanctioned with the Form of a Divine Law, necessarily more clear and intelligible, than a Religion arising out of the Deductions of Abstract Reasoning f * It is the confession of Lord Bolingbroke -i', ^' that nothing seems in speculation so proper to enforce moral obligation, as a true Revelation, or a Revelation believed to be true." This 'propriety arises out of the superior clearness and precision which must necessarily belong to a Religion deli- vered as matter of fact and of history, over all the uncertainties of abstract reasoning. Supposing then that a Revelation of this kind should contain no new or original dis- coveries ; yet upon the bare ground of the authority and the clearness with which it would ascertain and republish these doc- trines and duties which were before but im- * See Part II. Sect. 30. f See his Works, vol. v. p. 268. 109 perfectly apprehended, it would prove of the greatest benefit and advantage to mankind. It seems highly probable that such a Revelation would be announced to us under the form of a Divine law, emanating imme- diately from the Supreme legislator ; and enforced by the terrors of Eternal punish- ments, and by the hopes of eternal rewards. For since God is our moral governor, it would appear likely that He should adopt a course at once so suited to his own cha- racter and to our conditions, especially when we remember that this procedure would bear a close analogy to the adminis- tration of civil society, which is also in some degree of Divine appointment. The writ- ten laws of nations are for the most part composed of those portions of Natural Re- ligion which concern the welfare of civil life, being transplanted out of abstract precepts into laws, and armed with that civil influence and authority which may insure the obedience of a whole commu- nity. But since there would be such a clear and decided superiority in a Revelation of no this description, it deserves the consider- ation of every reflecting Deist, whether there may not on this account arise some indirect probability in favour of such a Revelation. Does it appear consistent with our sentiments of the Divine Wisdom, that the method which of all others is the most congenial to our minds and understandings should have been totally overlooked ? At any rate, if a Religion professing to be a Divine Revela- tion should exist in the world, and should approach us in the very form which we have here contemplated, is he not bound by reason and good sense, and by all the obligations of Natural Religion, to examine into its evidences ? Query. Would it not greatly add to the force and authority of any Revelation, if it had been first addressed to 2i particular peo- ple ; and if its beneficial effects had been exemplified in their civil and national re- cords ? [See Notes aud Illustrations, No. 33.] Ill SECTION XXXIV. On the Supposition of any Revelation, would it not probably be intended for- the Benejit of the whole Human Race ? * If we admit that the Creator of the World, from some extraordinary circumstances re- lative to our species, should interfere to save and rescue his offspring, it certainly appears most consonant to our reason, and to our conceptions of the Divine attributes, that He should interfere for the sake of all, rather than for the exclusive advantage of 2i,few. Though it would, perhaps, be too much to affirm that this is essential to our notions of God's ^'ws^fce, (for the whole being matter of grace and favour, it could hardly be brought under the consideration of strict right, J yet it must be allowed that we could scarcely reconcile such extreme partiahty to our sentiments of infinite wisdom and unlimited gopdness. * See Part II. Sect. 32. 112 There is a grandeur in the attempt also, as relative to the whole world rather than to a limited number of individuals, which v^^ould and which ought to prepossess us in favour of the more comprehensive scheme of mercy. Nor upon looking abroad on the creation, should we feel dis- posed to think that any were devoted to certain and inevitable destruction. For though it be true that some are placed in more favourable situations, both for virtue and for happiness, than others ; yet it would be impossible to show that any individuals are entirely cut off from all means of self^ improvement, and from all capability of tem- poral happiness. The blessings of creation and preservation extend universally to all mankind ; and though dealt out in various degrees, yet there is a principle of com- pensation discoverable in nature which goes far to equalize our sufferings and enjoy- ments. Thus, even savage life has some pleasures and advantages which are pecu- liar to itself; so has a life o^ poverty and labour, compared with one of ea^e and affluence. The acutest pain is generally 113 accompanied with some intermissions of pleasm-able ease, and there is compassion discoverable even in the circumstances of our death. * These, with many observations of the hke nature, might lead us to expect that if any Revelation were afforded, it would be afford- ed for the benefit of all, rather than of a few. And though we should not, I think, be justified in rejecting a Revelation because it did not correspond with such hopes and views, yet it would be a considerable pre- sumption against it, so that some strong counteracting evidence would be requisite to overcome our prejudices arising from such disappointment of our natural expect- ations. [See Notes and Illustrations, No. 34.] * See Paley's Natural Theology, ch. 2G. p. 496—502. 114 SECTION XXXV. On the Supposition of any Revelation, is it probable that it zvould meet with universal Success ? * Though it would undoubtedly be a con- siderable presumption against the truth of any Revelation, if it had universally or even generally failed of procuring the assent of those to whom it was addressed, yet there is no ground at all for supposing that it would in all cases silence the cavils and ob- jections of those who from some unhappy prejudice (from whatever cause it might arise) were disinclined to admit of its truth. Upon the contrary, such universal success would show that its evidences were irre- sistible, and would therefore leave no ex- ercise for the moral powers ; a kind of treatment which is altooether foreign to our experience of God's providential dealings with mankind. * See Part II. Sect. 33. 115 It may be doubted, indeed, whether any degree of moral or historical evidence will, in all cases, avail to overcome the deeply- rooted prejudices of those who are averse to the behef of any moral or religious doc- trine. The mind is sometimes impene- trable to the strongest arguments, so that nothing short of a total destruction of liberty of thought and will could avail to produce conviction. What might be naturally expected, as to the success of any Revelation, would be this, — that it should gain the assent of the great majority of mankind, both of the learned and of the unlearned ; that it should prosper in proportion to the advancement of sound and useful knowledge, and to the progressive stages of civilization ; that fresh evidences should incidentally arise in its favour from the political circumstances of mankind ; and that the oppositions which were made to it should not only fail to overturn, but should ultimately conduce to its advantage and promotion. Any Revelation, possessing such a degree of general success, might fairly appeal to I 2 116 its history as a presumptive argument in its favour, though it had failed in particular in- stances of convincing some individuals of great talents, and even a few, perhaps, of acknowledged virtues. In this want of universal success, it would correspond only with the fortunes of Natural Theology. There have been some who have denied the existence of God, others who have questioned his Providence, and multitudes who, acknow- ledging both, have lived, as if they prac- tically believed in neithe7\ If a Revelation then should experience similar treatment, it could not be seriously urged as any argument against its credibility ; for in reality it would but exemplify its alliance with the course of nature. [See Notes and Illustrations, No. 35.]} 117 SECTION XXXVI. On the Supposition of any Revelation, is it not probable that both its Doctrines and Evidences would afford Scope for the Ex- ercise of Moral Candour ? * It has been sometimes rashly asserted, that supposing any Revelation to be given by God to man, its evidences would be so clear and perspicuous as to admit of no doubts or differences of opinion. But to this it may be replied, that morality does not ad- mit of demonstration, strictly so called, which is altogether peculiar to mathema- tical propositions. Or if it be meant that every truth which it contains should be laid before the mind with the utmost clearness and precision, then it should be remem- bered, that by such procedure one great object of moral truth would be entirely de- stroyed, viz. the exercise which it affords for candour in judging of its force. * See Part II. Sect. 33. I 3 118 It is well observed by Bishop Butler, that these speculative difficulties in religion are parallel to the allurements and temptations of ordinary life, and that to some minds they afford a principal part of their trial and probation. Indeed it would go far to defeat the ends of a religious dispensation, if no freedom were left to the mind in judging of its arguments. It is plain also, that such a religion would be at total va- riance with the proofs and evidences of Natural Theology, which are so far from being demonstrative and clear to every careless beholder, that they require both honesty and consideration to bring us to yield our assent to their authority. For if any man, through sophistry or an unrea- sonable demand for evidence clear of every difficulty, should withhold his belief of things relating to the present life ; he may soon find arguments to render him equally sceptical in natural and in Revealed Re- ligion. [See Notes and Illustrations, No. 36.] 119 SECTION XXXVII. On the Supposition of any Revelation, is it not probable that it would be particularly adapted to the Poor f * Since God is the common Father of man- kind, who loves all his children with equal affection, it appears highly probable that if he made any extraordinary Revelation of his will, this Revelation, as far as it was made known, would prove universally be- neficial to all classes of society, but more particularly that it would benefit those who require it most, who constitute the bulk of mankind, and who had been neglected and forgotten in the attempts of human reason. Whatever effect the institutions of ancient philosophy might possess on their imme- diate adherents, it is plain they were far too narrow and confined to produce any ad- vantage to the great bulk of the commu- nity. There was still some medium * See Part. II. Sect. 34. I 4 120 wanted for plain and popular instruction in moral and religious truth, which might apply to the circumstances of all people, without regard to their stations in society, or to their advancement in elegant or scien- tific attainments. If any thing coming to us in the form of a Divine Revelation, had not contained this valuable desideratum, I think that it might have been fairly viewed as no slight presumption against its claims ; whereas, on the contrary, if it furnished us with this medium of popular instruction, it ought to be regarded as a probable argu- ment of its truth. [See Notes and Illustrations, No. 37.} 121 SECTION XXXVIII. On the Sujiposition of any Revelation^ does it 7iot seem probable that it would acquire the Assent of the Majority of the Learned? * The writings of the ancient philosophers may be arranged generally under two divi- sions. They are either serious or comic; they are intended as grave investigations of truth, or as ludicrous exhibitions of error. Wlien we look into the former, we find numberless confessions of that ignorance and uncertainty which they "felt in all their Religious speculations. The utmost to which the wisest of them aspired, was pro- bability ; and this probability was brought almost down to scepticism by the endless disputes and divisions amongst themselves. When we consult the latter, we find a total unbelief of the existing opinions, with- out any attempt to substitute others. They both agree in this point, that the philoso- phic sentiments were at variance with the * See Part II. Sect. 35. 122 vulgar creed. Thus, as Mr. Gibbon expresses it, " The various forms of worship which prevailed in the Heathen world, were all considered by the people as equally true, by the philosophers as equally false, and by the legislators as equally useful." Let any reflecting Theist consider whe- ther this was not an unnatural state of things, and whether if any Revelation were to come from God to man, it would not in all probability rectify this strange oppo- sition between the ignorant and the learned. Then let him consider whether it would not operate against his belief of such a Re- velation, if this opposition had still con- tinued; and whether it ought not to operate in its favour, if it should be found to have harmonized the sentiments of the majority of the learned, with those of the populace ? [See Notes and Illustrations, No. 38.] 123 SECTION XXXIX. On the Supposition of any Revelation, is it not probable that it would be gradual and progressive, rather than sudden and in- stantaneous f * According to the general principle which has been laid down in this work respecting the probable agreement between a Re- velation and the course of Nature, it seems natural to expect that such Revelation should have been gradual and pr^ogi^essive, growing up with the age of the world, and with the advancement of knowledge and civihzation, rather than suddenly flashed upon mankind at their first creation, in all its splendor and mao:nificence. Since it is plainly the intention of Pro- vidence that mankind should be placed in very different degrees of moral respon- sibility, it would certainly interfere with this principle of variety, if they had all enjoyed precisely the same degrees of reli- ♦ See Part II. Sect. 36. 124 gious light and information. But to speak freely, this uniformity would be unattain- able under the present constitution of Na- ture; for supposing the knowledge of this Revelation to have been tiniversal, yet still the different talents, situations, &c. of indi- viduals would have almost equally varied their circumstances and opportunities of moral improvement. Since the most valuable discoveries are many of them of recent invention, since the knowledge, laws, and civilization of man- kind have grown up in slow and impetxej)- tible increase, it cannot be deemed as any anomaly if the Divine government should have been carried on in a similar manner. It may be doubted indeed, whether without an absolute change in the whole course of Providence, any Revelation could have been equally addressed to all mankind. How, for example, are savages and barbarians capable of estimating the force of moral evidence ? But if the existence of such savage and barbarous nations be objected to, it is an objection, not against a supposed Revelation but against the actual state of nature. It 125 might have been foreseen, therefore, that unless the whole of this Revelation were to have been attended with a series of un- interrupted miracles, it must have been addressed with very different degrees of light 'and evidence, to the different ages of the world; and that while some nations would have made a considerable progress in its knowledge, others would possess it with far inferior advantages, whilst some, from their total want of civilization, would be altogether excluded from its temporal benefits. [See Notes and Illustrations, No. 39.] 126 SECTION XL. On the Supposition of any Revelation, ziould not its permanent Continuance become one of the leading Evidences of its Truth f * It is one of the constant characteristics of craft and error, that its reign is short and trunsientf whilst truth grows stronger by continuance, and gathers stability from age. The false religions and idolatries of man- kind have ever been inconstant and mu- table, changing with the manners and customs of nations ; but if any Revelation were to be given by God, it is probable that it would be distinguished from these by its stability and continuance. It would not be a mere presumption, but a full proof of the falsity of such a professed Revelation, if it underwent the same changes which are always attendant on merely human opi- nions. * See Part 11. Sect. 37. 127 Supposing, then, that a religion existed in the world, professing to be a Divine Re- velation, which exhibited strong marks of this stability and continuance ; supposing that it had survived the revolutions of many empires, and outlived the change of opi- nions, that it had flourished in nations of widely diversified manners, that it still evinced no symptoms of feebleness and de- cay, but seemed vigorous and progressive, and elastic in its spirit, I ask whether such singular and uncommon manifestations are not to be reputed as some presumptive arguments in its favour? Unless all cir- cumstantial evidence is to be decried as nugatory, something must be allowed to circumstances of this description. The human mind is so constituted that it can- not overlook such particulars without doing violence to its own convictions. The mere existence of a religion, which has continued unchanged for nearly two thousand years ; which professes to be connected with ano- ther religion, the most ancient in the world, and which has spread knowledge and civi- lization over a considerable part of the 128 globe ; the irlere existence of such a reli- gion at the present day, is a sufficient reason to enquire into the truth of its pre- tensions. These considerations are closely con- nected with the belief of a superintending Providence. If we could adopt the conclu- sion, that such Religion was no more de- serving of our examination than another which had been transient and mutable, and which had passed away with the fashion of the world, then, I apprehend, that however we might profess to believe in the doctrines of Natural Theology, yet that we should in our hearts be at no great distance from the creed of Epicurus. [See Notes and Illustrations, No. 40.] 129 SECTION XLI. On the Supposition of any Revelation^ is it not probable that it would become the chief Medium of diffusing Knowledge^ Happi- ness, and Civilization among Mankind f * This probability arises out of the connection which it is presumed would subsist between Natural and Revealed Theology, so that the knowledge, practice, and natural conse- quences of the former would arise out of the progress, advancement, and prosperity of the latter. If those countries which had enjoyed the Revelation, were not distin- guished from others by their superior know- ledge, civilization, and progress in civil and social happiness, then I think both the importance and 'utility of this Revelation, as connected with the present life, might be reasonably questioned. But if it wanted this kind of evidence, it would want a very material part of those arguments which might recommend it to the notice of sober *.SeePartII, Sect. 38. K 130 and reflecting men. Indeed upon this sup- position, the whole train of reasoning which we have employed, would be destroyed and broken. This probability also arises from the belief that tlie author of this Revelation, being the author of nature^ would extend the temporal happiness and comforts of his creatures, by the same method in which He promoted their spiritual and religious welfare ; and that thus his providential care and goodness would be blended with the love and mercy which he would display in this peculiar dispensation. Nor is this pro- bability dependent on merely abstract spe- culation ; it is warranted by our experience of his providential government in nature. Amidst many inequalities, the course of Providence is plainly of a moral tendency. Virtue is naturally rewarded with social hap- piness ; it tends spontaneously to secure the blessings of good order and civilisation. But if such be the effects of that imperfect virtue which arises from an attention to the duties of natural religion, the same good consequences, to a far higher extent, might 131 be naturally looked for from the superior advantages of a revealed dispensation. Should there be any Religion then in this world professing to be a Divine Reve- lation, it would be a just presumption against the credibility of its claims, if it had not promoted the knowledge, hap- piness, and social prosperity of those nations which had embraced its belief But upon the contrary, if it had effected these important purposes, then an equal degree of presumption ought to arise in it^ favour. This fact would become an evidence of its connection with Providence, and with the principles of human happiness, and would correspond with those natural anticipations which we are inclined to form respecting any Revelation of God to his intelligent creatures. [See Notes and Illustrations, No. 41.] K ^ 132 SECTION XLII. On the Supposition of any Revelation, would it not be embraced by Men of the greatest Probity and Virtue f * Though, as we have remarked, it could not be expected that a Revelation should be successful in producing conviction in all instances, yet it would be a great presump- tion against its truth, if those who should refuse it their assent, were for the most part men of distinguished probity and moral excellence. It would be subversive of all our notions of equity, to believe that the evidences of any Religion coming from God should not be sufficient to satisfy the generality of those who sincerely lived up to the duties of Natural Theology. The kind of persons who might be ex- pected to be found amongst its adversaries, would be, first, those who undidy exalted the powers and capacities of the mind, and * See Part 11. Sect. 39. 133 whose pride would not allow them to stoop to the humility of penitents ; secondly, those who substituted ridicule for calm in- vestigation ; and thirdly, those of profligate and licentious principles and conduct. Now the opposition of persons of this description, especially those of the latter class, so far from forming any argument against the truth of a Revelation, ought to be esteemed as a considerable presumption in its favour ; because they would constitute a powerful contrast to those who conscientiously be- lieved in its doctrines,- and lived up to its precepts. The whole argument, therefore, would turn upon a question of fact ; viz. upon the moral character and conduct of those who were the chief opponents to such a Reve- lation. If these were generally men of distinguished worth, probity, and moral excellence, then I think the presumption would lie against its credibility. But if, on the other hand, they were generally defi- cient in these respects, then their oppo- sition, so far from being any argument against its probability, should incline us to K 3 134 think more favourably of that Religion which had enabled its followers to excel them in these points of moral obligation. In forming this decision, we should be supported by the best principles of our na- ture, which strongly dispose us to think favourably of any opinions which have been adopted by the majority of the wise and the good. It is possible that such men may have been deceived, but the probability is altogether on their side ; and it is this pro- hability which lays us under an obligation to examine into the grounds of their belief [See Notes and Illustrations, No, 42.] 135 SECTION XLIII. On the Supposition of there being any real Revelation^ "i^ould it not, in all Probability, be easily distinguishable from all others iishich were false and spurious? * It appears extremely probable that if there existed any genuine Revelation of God to Man, there would also be several /a/.se and spurious Revelations, springing from hu- man craft and ingenuity. But supposing this to be the case, there would be every reason to expect such a plain and manifest superiority on the part of the former, that no kind of rational comparison or resem- blance could be found between them. It is not conceivable that the artifices and fic- tions of mortals should be able to bear anv competition with the exertions of infinite power and wisdom. What might be expected, under such circumstances, would be this ; 1st, That whereas the true Revelation should appeal * See Part II. Sect. 40. K 4 136 to plain and public miracles, these false Re- velations would either appeal to no miracles at all, or to such as were not supported by sufficient evidence; 2dly, That the false Revelations should be mere imitations of the true, being subsequent in point of time ; 3dly, That whereas the true Revelation should flourish amongst the most free and enlightened nations, the others should be con- fined to the barbarous and ignor^ant ; 4thly, That whereas the true Revelation should possess a faultless code of morals, the others should blend human frailties and passions with the precepts and doctrines which they inculcated. Now supposing these representations to be fairly realized, it does not appear that the existence of such false Revelations should be allowed to prejudice the mind against an enquiry into any particular Re- velation which possessed such a manifest and decided superiority over others. Upon the contrary, this plain superiority ought to be regarded as a presumptive evidence in its favour, because it would naturally incline us to believe that some power and 137 wisdom, more than human, had enabled it to escape those faults and errors which are universally incident to the works of men» [See Notes and Illustrations, No. 43.] 138 SECTION XLIV. On the Supposition of any Revelation, is it not probable that it would be calculated, in its general Princij)les, to exalt the Mercy of God, and to humble the Pride of Man ? * A Revelation being in itself an extraor- dinary act of mercy, intended for the be- nefit of those who could not attain hap- piness by means of their own natural exertions, there would arise a strong pro- bability that the general tenor of its doc- trines would be calculated to impress us with a sense of our own weakness and in- Jimiities, and to magnify the Divine good- ness which had thus been offered to our relief A Revelation which had not impressed us with such convictions, would not be suited to the present nature and circum- stances of mankind. It would have filled * See Part II. Sect. 41. 139 us with that arrogance and self-conceit which would be altogether destructive of natural piety. Nor could it then have been adapted to the situation of mankind, as penitent sinners, who may hope for the mercy of God, but who have forfeited their claims upon his justice. From views like these, it might have been naturally anticipated, that if any Re- velation were given by God to man, it would have been given as an act of mere grace and favour ; and that in all its doc- trines it would bear a manifest reference to OUT frail and guilty situation. So far, then, from being prejudiced against any religion, aspiring to the character of a Revelation, because it contained doctrines of this de- scription, we ought to consider it as an indirect evidence in its favour, because no religion could have come from God, or have been suited to the wants of man, which had not treated us as helpless and si^iful creatures. [See Notes and Illustrations, No. 44.] 140 SECTION XLV. On the Supposition of any Revelation^ would it not prohahly advance greatly the Cause of Natural Religion f * The obligations of morality being im- mutable and eternal, there would be every reason to expect not only that a Revelation should not contradict any precept of na- tural religion, but that it should become the great medium of bringing mankind into the knowledge and practice of their moral duties. Even in its peculiar doctrines, we might naturally look for fresh motives to enforce our sentiments of moral obligation. It seems probable, I think, that much of its evidence, especially in the later ages of the world, would arise from an argument of this kind, which might show that the in- terests of Natural and Revealed Theology were indissolubly united. If it became the * See Part II. Sect. 42. 141 ordinary channel by which the most emi- nent nations were brought to an acquaint- ance with the duties of natural religion, there would undoubtedly exist a strong pre- sumptive "argument in its favour ; whereas, if it had produced but little effect of this kind, this evidence would be entirely want- ing ; and a reasonable degree of prejudice would be awakened against its importance and utility, as connected with the present world. If then the nations who enjoyed this Re- velation were not distinguished from others, by a greater attention to the duties of prac- tical morality, if they appeared to differ from them chiefly in their religious be- liefs but not in their outward and visible actions and behaviour, then it might be rea- sonably surmised that it was nothing more than one of the multiplied forms of super- stition. But if, on the contrary, it had become the great instrument by which the duties of natural religion were upheld, if those countries in which it was best understood were pre-eminent for order and virtue, and social security, then all 142 reasonable men would be under an obli- gation to enquire into the claims of a reli- gion, which had been the chief medium of propagating those sentiments on which the virtues and moral dignity of our species must depend. The force of this argument cannot be questioned by those who place a high and exclusive value upon the doctrines of Na- tural Theology. Upon the supposition of any Revelation, it must, according to their opinions, have been chiefly a republication of Natural Religion. If so, they might rea- sonably look for the purest profession of the doctrines of Natural Theology amongst those who had been favoured with such ex- traordinary assistance ; and should there be any nations who were remarkably distin- guished by their superiority in this respect, this fact would deserve their jmrticular at- tention, from its close congeniality with their opinions. [See Notes and Illustrations, No. 45.] 143 SECTION XLVI. Upon the Supposition of any Revelation, k it not probable that it would be the final Cause of Nature ? * A MORAL and religious dispensation, pub- lished immediately by Divine authority, is the most sublime and august conception which can be possibly entertained. Com- pared to such a dispensation, every thing beside would become secondary and sub- servient. It would constitute the purpose and moral of creation. It would be the mind and council of the Deity operating through such an interference. What then are the marks which might be reasonably looked for in such a universal and transcendant dispensation ? First, it should begin with the creation, and should be intended to exist to the end of the world. Secondly, It should be published * See Part XL Sect. 9. 144 in the name aiid by the authority of the Maker of heaven and earth. Tliirdly, It should be connected with the most import- ant interests of the nholc human race. Fourthly. It should be calculated to give the liighest ghrt^ to God. and to ditFuse everlasiifig happiness amongst mtelligent beings. Such appear to be the leading fea- tures of a Revelation, which might rank as the Jinal cause of the material world ; and if there should exist any rehgion which seemed to bear these features, I tliink that it would, on this account alone, deserve the attention and examination of aU serious and reflecting men. From the marks of wisdom and desio^n whicli appear in the creation, we are na- turally led to conclude that there must be some cTeat moral svstem carrvius on in nature. The grandeur of mere machineru does not seem adequate to the infinity of the Governor of the Universe- But by the confessions of the wisest philosophers, we shall look in vain for this moral system in any of the ordinary occurrences of our world ^^llat h^-pothesis then can be so 145 natural as that this moral system may be contained in a Revelation published imme- diately by the author of nature ? [See Notes and Illustrations, No. 46.] L 146 Hecapitulation of the Evidence. Though from the number and variety of the presumptive proofs which have been here collected, it would be impossible to present the reader with any synoptical view of the argument without going through the whole series, yet it may be useful to offer a few remarks upon the manner of estimating the force and consistency of that species of evidence which has been now adduced. First, then, it may be considered as a pile of separate and independent presump- tions, all tending towards one conclusion. Allowing each presumption to be no more than a pepper-corn, yet when thrown to- gether, they make something like a heap. It is the number and minuteness of these particles, all so adapted to each other, which make up the Mosaic of the argu- ment. And here it should be remembered, that though presumptive evidences of this kind do not admit of being accurately weighed 147 und balanced, yet that they proceed much after the same ratio of increase as the doc- trine of chances. When a great number of probabihties concentrate upon a single point, they are not merely to be added to each other, but to be multiplied. Their aggregate effect will be far greater than if their individual forces were separately considered. But, secondly, what is of still more im- portance to remember, is the continual re- iteration of proof which occurs in this kind of evidence ; and which, thus, not only aug- ments the amount of the sum total, but which adds to the force of each particular presumption. To illustrate this reasoning, I would beg leave to adduce the following examples. Thus the question is started in Sect. 2., Whether a Divine Revelation be not desir- able ? and from the apparently abstract de- sirableness of a Revelation, we deduce some distant presumption of its probability. Now if this section were separately considered, the presumption might appear very slight nnd unsatisfactory. But the same presump- L 2 148 tion is virtually contained in almost every succeeding section. Thus it is desirable that we should be made acquainted with the creation of the world, Sect. 6. It is desirable to clear up the moral attributes of the Deity, by showing that man was origin- ally created innocent. Sect. 7. It is de- sirable to explain those contradictions which subsist between reason and passion, that have arisen from the Fall, Sect. 9. ; but this knowledge could only have been ob- tained by a Divine Revelation ; and there- fore the desirableness of such Revelation is shown in several different ways ; and, con- sequently, that probability which was at first only a faint and distant presumption, might afterwards have been stated as a strong and luminous argument. Again, in Sect. 3., the teachableness of man's nature is urged as a presumptive evi- dence in favour of a Revelation. This might be thought a very faint and insuffi- cient argument when taken by itself. But, in Sect. 4., it is shown that evidence of a Revelation must necessarily be miraculous. Now, this kind of evidence depends upon 149 the principle before laid down ; it is con- nected with the teachableness of human nature ; for if we had been possessed of sufficient innate knowledge, there could have been no necessity for such external evidence. The same argument is also strengthened by the presumption men- tioned in Sect. 29., that a Revelation would contain some mysterious doctrines ; by Sect. 32., that our knowledge is dependent on the Divine veracity ; by Sect. 44., that it would be one of the chief objects of a Revelation to humble human pride, &c. See also Sect. 23. 25. and 26. So, in Sect. 35., it is mentioned as a pro- bability that the success of a Revelation would not be universal ; and it is hinted that this arises out of the moral nature of its evidences, which do not admit of strict demonstration. But the same probability is also connected with Sect. 39., in which is shown that a Revelation would be gradual and progressive ; also with Sect. S6., that it would afibrd scope for moral candour ; also with Sect. 41., that it would become the medium of diffusing order and civilisation L 3 150 throughout the world ; also with Sect. 42., that it would be supported by the moral superiority of its adherents over the charac- ters of its opponents, &c. &c. These examples are sufficient to point out the reality of this kind of connection in the evidence. It will be still more ap- parent, however, from the following table, in which the several sections are arranged according to this method.. 151 A Table of References by iiohich the force and connection- §> of the evidences (f the First Part may be ascertained. Sect. 1. and 2. The Possibility and the Desirableness of a Revelation are illustrated by every argument con- tained in the whole work. 3.-4, 6. 15. 18. 19. 21. 24. 25. 29. 30. 31. 32. 33. 37. 39. 4.-6. 13. 15. 18. 21. 23. 25. 26. 29. 31. 32.43. 44. 5. — This presumption is illustrated throughout the whole. 6.-5. 7. 8. 9. 10. 1 1. 12. 15. '29. 31. 32. 33. 39, 43. 7.-6. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17- 18. 19. 8.-7. 9. 10. 11. 12. 13. 14. 15. 16. 17- 18. 19. 25. 26. 28. 31.33. 34.35. 9. — The same. 10. — The same. 11. — The same. 12. — The same. 13.— 8. 14. 15. 28. 29. 35. 36. 42. 44. 14.— 5. 8. 9. 10. 11. 15. 29. 35. 42. 15.-3.5. 6. 7. 8.29. 16.— 5. 7. 8. 9. 10. 11. 12. 13.14. 15. 17. 18. 19.21.25, 26. 28. 35. 41, &C. 1 7.-3. 5. 7. 8. 9. 1 1 . 1 6. 18. 1 9. 24. 25. 26. 27. 28. 29. 34. 36. 37, &c. 18.— 2. 3. 4. 7. 16. 17. 19. 21. 25. 26. 27. 28. 2d. 30. 32. 33. 34. 37, &c. 19.— 3. 5. 7. 8. 9. 10. 11. 12. 14. 16. 17- 18. 25. 26. 28, 42. 44. 20.— 3. 6. 7. 8. 9. 10. 11. 14. 16. 18. 19. 22. L 4 152 Sect. 21.— 2. 3. 23. 24. f 5. 26. 29. 31. 32. 44. 22. — The argument of this section is illustrated by ail * those presumptions which are brought forward to point out the connection of Natural and Revealed Theology. 23.-4. 5. 17. 18. 19. 21. 24. 25.26. 29. 33. 37. 44. 24.-2. 3. 4. 5. 7. 18. 19. 20. 22. 23. 25. 26. 27- 29. 30. 31. 33.37. 45. 25.-5. 7. 8. 9. 10. 11. 12. 14. 16. 17- 18. 19. 21. 22. 23. 24. 26.-2. 3. 5. 16. 17. 18. 19. 21. 22. 23. 27- 29. 32. 36. 39. 40. 42. 43. 27.-2. 3. 4. 5. 7. 16. 18.28.29. 32. 33. 34. 37. 38.41. 42. 28.-4. 5. 7. 13. 16. 17. 18. 19. 25. 26. 27. 29. 32. 34-. 35. 36. 37. 29.— 1."3. 4. 18. 21. 23. 25. 26. 32. 43. 44. 30.— 3. 5. 22. 24. 25. 31. 33. 37. 40. 31.— 3. 5. 6. 22. 24. 25. 30. 33. 37. 40. 41. 43. 45. 32 3. 4. 6. 7. 17. 18. 19. 20. 21. 22. 26. 27. 28. 29. 30. 31. 33. 37. 38, &c. 33.-3. 4. 6. 23. 24. 25. 30. 31. 32. 35. 36. 37. 38. 39. 40. 41. 43. 45. 34.-2. 5.6. 8. 9. 10. 11. 12. 16. 17- 18. 19.25.26.27- 28. 32. 37. 38. 39, &c. 35.-5. 8. 9. 10. 11. 13. 14. 16. 19. 28. 36. 38. 39. 42. 43. 44. 36.^4. 5. 8. 9. 10. 11. 14. 16. 19. 25. 28. 29. 30. 35. 38. 39. 42. 44. 37.-3. 18. 24. 27. 28. 30. 33. 34. 40. 41. 42. 44. 45. 38.-3. 4. 5. 27. 28. 32. 34. 36. 39. 40. 41. 42. 43. 45. 39.-5. 6. 19. 33. 35. 36. 38. 40. 41. 42. 43. 45. 40.— 2. 6. 16. 17. 18. 19. 20. 24. 25. 26. 27,28. 33. 34. 37. 38. 39, &c. 153 Sect. 41.— 2. 3. 7. 16. 17. 18. 19. 20. 24. 25. 26. 27. 32. 33. 34. 37, &c. 42.-3. 5. 7. 8. 9. 10. 11. 14. 16. 18. 24. 27. 35. 36. 37. 38. 39, &c. 43.-2. 4. 5. 18. 23. 24. 27. 28. 33. 34. 37. 38. 39. 40. 41. 42, &c. 44.-3. 5. 9. 10. 11. 16. 18. 19. 25. 26. 29. 32. 37. 45.-2. 3. 20. 23. 24. 26. 27. 28. 32. 34. 37. 38. 39. 40. 41. 42, &c. 46.-2. 5. 6. 7. 13. 14. 15. 18. 20. 22. 23. 25. 26, 27. 28. 29. 32. 34. 37. 39. 41. 43. 154 A Table of the Coincidences and Connections between the First and Second Parts of this Work, Part I. Part 11. 1. and 2. These presumptions are illustrated and con- firmed by every section. 3.-3. 5. 6. 9. 10. 13. 14. 15. 16. 19. 20. 23. 24. 26. 29. 30. 34. 35. 36.- 37, &c. 4. — Passim. 5. — Passim. 6.-2. 3. 4. 6. 8. 9. 10. 11. 17. 25. 28. 30. 32. 36. 37- 40. 42. 47. 7.-2. 3. 5. 6. 7. 8. 9. 10. 11. 16. 17. 18. 20. 21. 22. 23. 30. 31. 32. 36. 37- 38, &c. 8.-2. 3. 5. 6. 7. 8. 9. 10. 15. 16. 19. 20. 21. 22. 24. 25. 29. 31. 33. 36. 39. 41, &c. 9.-3. 5. 7. 8. 9. 10. 11. 15, 16. 20. 21. 22. 24.27. 31. 32. 33. 36. 39. 41. 42, &c. 10. — The same. 11. — The same. 12.— 3. 5. 7. 8. 9. 10. 20. 22. 25. 26. 28. 31. 33. 13.— 4. 6. 7. 8. 21. 26. 33. 39. 14.— 2. 3. 5. 6. 7. 8. 15.— 3.|6. 7. 8. 9. 10. 20. 21. 24. 33. 39. 16. — Passim. 1 7. — Passim. 18.— 2. 3. 4. 5. 7. 8. 9. 10. 15. 16. 19. 20. 21. 22. 23. 24. 26. 27. 29. 30. 32, &c. 19.-2. 3. 5. 6. 7. 8. 9. 10. 11. 12. 15. 16. 19. 20. 21. 22. 23. 24. 2Q. 27- 29. 30, &c. 20.— 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 14. 23. 24. 25. 28. 30. 31. 33. 34. 35. 39, &c. 155 Part I. Part II. 21.— 3. 4. 5. 8. 9. 10. 11. 12. 13. 14. 15. 16. 19. 20.21, 26. 34. 41. 42.46. 22.-2. 3. 5. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 26. 34. 35, &c. 23.-4. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 26. 27. 30. 34. 46. 24.-2. 5. 10. 15. 16. 17. 18. 19. 20. 22. 23. 26. 29. 34. 42. 43. 46. 25.-2. 5. 7. 8. 9. 10. 13. 14. 15. 16. 17. 18. 19. 20.21./ 22. 23. 26. 27. 31. 32. 34, &c. 26.-2. 4. 7. 8. 9. 10. 21. 26. 29. 31. 32. 34. 37. 38. 42. 45. 27.-2. 3. 5. 7. 8. 9. 10. 23. 24. 25. 29. 30. 31. 32. 34. 35. 42. 45. 47. 28.-2. 5. 7. 8. 9. 10. 12. 20. 21. 23. 24. 25. 31. 32. 34. 38. 42. 45. 47. 29._3. 4. 5. 10. 13. 14. 15. 16. I7. 20. 21. 22. 26. 27. 30. 34. 35. 42. 45. 46. 30.— 3. 5. 10. 20. 22. 27. 28. 29. 31. 32. 34. 37. 45. 46. 31.— 3. 5. 6. 7. 8. 9. 10. 19. 23. 27. 28. 29. 30. 31. 34. 35. 36. 37. 38. 42. 32.— 3. 4. 5. 6. 7. 8, &C. 33. — Passim. 34.-2. 5. 6. 7. 8. 10. 12. 15. 16. 17- 18. 19. 20. 21. 22. 23. 24. 25. 27. 29, &c. 35.-5. 7. 8. 9. 10. 24. 33. 35. 36. 39. 43. 36.— The same. 37.-2. 3. 5. 8. 9. 10. 13. 14. 15. 16. 19. 20. 21. 22. 23. 24. 26. 27. 29. 31. 34, &c. 38.-2. 3. 5. 6. 7- 8. 9. 10. 11. 12. 13. 14, &c. &c. 39.-3. 5. 6. 9. 10. 19. 31. 32. 33. 35. 36. 37. 38. 45. 40.— 5. 6. 7. 8. 9. 10. 11. 20. 27- 31. 32. 34. 36. 37. 38. 40. 42. 47. 156 Part I. Part II. 41.— 2. 3. 5. 6. 7. 8. 9. 10. 23. 24. 30. 31. 32. 34. 3S. 36. 37. 38. 42, &c. 42.-2. 3. 5. 6. 7. 8. 9. 10. 11. 19. 20. 21. 22. 23. 24. 26. 29. 30. 31, &c. 43.-3. 4. 5. 6. 7. 8. 9. 10. 18. 19. 20. 21. 23. 24. 29. 30. 31. 32. 34, &c. 44._2. 4. 5. 7. 8. 9. 10. 15. 16. 20. 21. 22. 26. 27. 28.. 30. 34. 41. 45. 46. 45.-2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 19. 20. 21. 22. 23. 24.. 26. 29. 30. 31, &c. 46 2. 4. 6. 7. 8. 9. 10. U. 12. 13. 14. 15, &c. &c. &c. PART THE SECOND, INTRODUCTION. If we could suppose that nothing more had been shown by the preceding observ- ations, than the bare possibility that some Revelation might be given by God to man ; and that there was nothing absurd or con- tradictory in the supposition to prevent its becoming a subject of rational enquiry ; we might now proceed to examine those his- torical evidences on which the Christian Revelation in particular professes to be founded. But if, previous to our examination of this historical evidence, we should compare the doctrines and arguments of the Chris- tian religion with those general principles which have been stated as likely to enter into any Revelation of God to man, there would unquestionably arise a strong pre- sumption either for or against its credibility, 158 in proportion as we found it agreeable or contradictory to those sentiments which are suggested by the operations of reason, or by our experience of the visible government of Providence. To show the force and reality of this kind of reasoning, let us suppose that Chris- tianity had contradicted these general prin- ciples. Let us suppose that its truth- was neither desirable nor important ; that it was not founded on miraculous evidence ; that it did not appeal to our rational faculties ; that it had not given an account of the crea- tion of the world, of man's original inno- cence, nor of his fall from that innocence ; that it was not adapted to a state of moral trial and discipline ; that it did not de- lineate human nature faithfully ; that it did not inculcate the unity of God ; that it did not harmonise with our conception of his attributes ; that it contained no doctrines beyond our comprehensions ; that it had appointed no medium of approach to the Deity ; that it had offered no hopes of par- don on repentance ; no terrors to impenitent sinners ; that it had proposed no atonement 159 . for our offences ; that it had commanded us to beheve we were saved by the death of Christ, without permitting us to worship Him ; that it had promised no spiritual aid and assistance ; that its Author had not in- structed us by his example ; that its motives to repentance and holiness were not more powerful than those of reason ; that it had brought no fresh arguments for a future life, and for a state of eternal happiness or misery after death ; that it had no visible and posi- tive institutions ; that it had not inculcated a dependence on the mercy of God, rather than on our own merits; that its rewards and punishments were not commensurate with the vast capacities of our souls ; that it had not promoted the knowledge, happi- ness, and civilisation of mankind; that it was not adapted to the capacities of the poor ; that its truth had not been admitted by the majority of the learned ; that its in- fluence had gradually decayed with its age ; that its enemies had been men of distin- guished worth and probity ; that it had not improved both the theory and the practice of morals ; that it was opposed by a regidar . 160 and consistent system of Deism ; that it was not intended for the benefit of all mankind, nor capable of becoming a universal reli- gion ; that it did not seem worthy to be esteemed the final cause of nature, &c. &c. Now, let any man, for the sake of trying our argument, imagine that Christianity had thwarted and disappointed our natural ex- pectations in such particulars, and he will perceive what it is that we mean by the connection of Natural and Revealed reli- gion, and what it is that we aim at by asso- ciating its evidences with the philosophy of the human mind. It is readily admitted that a Revelation notoriously false would in all probability have embraced some of these particulars, and thus would have made some approach to the dictates of reason. But this would only verify the remark of St. Austin, " nulla falsa doctrina est quce non aliquid veri per- misceat.^^ It would show, that to render errors and superstitions plausible, they must partake of the nature of truth ; not that truth is to be undervalued because it is liable to be mingled with error. Besides, 161 our argument is cumulative, it is to be taken in its whole amount. The question is not whether some of these particulars would not have been embraced by a false Revelation, but whether all of them in con- junction may not be looked upon as a pre- sumptive evidence of a true one. This we affirm to be the case ; and till some false religion shall be adduced which comprises all these probabilities, without errors and absurdities sufficiently powerful to coun- teract them, the argument must be ad- mitted as valid, or the entire force of cir- cumstantial and presumptive evidence must be denied. Perhaps it may seem to demand an apo- logy, that some of these probabilities could hardly have occurred to the mind, if they had not been echoed by the experience of a particular Revelation. To a certain ex- tent we are willing to grant the truth of this observation. But as we have before re- marked *, it is not an objection to the force, but to the form of our argument. To show * See Introduction, Part I. M 162 the consistency of Christianity with right reason, and with the wants and demands of nature, it is sufficient that we can per- ceive its reasonableness and propriety after it has been made known. In this, as in many other respects, Revelation agrees en- tirely with natural theologyj, the arguments of which are by no means self-apparent, nor to be elicited without much study and observation. The fact is this — for the sake of our argument we have been obliged to place ourselves in an ideal situation, as if we had never heard of Christianity. This is like a legal fiction that we may afterwards arrive at an important truth. But the fiction does not in any degree affect the reality of our conclusion ; for whether these particulars could have been foreseen or no, independ- ently of Revelation, (a question which can- not be ascertained with minute precision,) still it is equally clear and certain that they are at present approved and ratified by our judgments. But it is of far greater consequence to repeat, that we do not pretend by these 163 arguments to demonstrate the truth of Christianity, but merely to display its pre- sumptive evidence. . Some of these argu- ments are little more than collations of corresponding difficulties, or merely nega- tive agreements between the works and the word of God. These are intended to hum- ble that arrogance which would demand a more complete knowledge of things spiritual and eternal, than that which we now possess of things temporal and material. In others, we adduce various degrees of positive re- semblance ; some of which are only slight analogies, and some amounting to a full and satisfactory proof of a unity of work- manship and design. But whether slight or powerful, they all tend to produce one general effect ; the force of the argument consists in its complexity ; and to esti- mate this force with accuracy, we must consider the number and multiplicity, the minuteness and the connection of its com- ponent parts. The same remarks, which an excellent author* has applied to the principles of * See Stewart's Outlines of Moral Philosophy, p. 238. M 2 164 natural religion, will also apply to the vari- ous particulars which compose our argument. " They all hang together in such a manner, that if one of them be granted, it facilitates the way for the reception of the rest. Nor is it merely with each other that these prin- ciples are connected. They have a relation to all the other principles of moral philo- sophy ; insomuch that a person who enter- tains just views of the one, never fails to entertain just views of the other. Perhaps it would not be going too far to assert, that they have a relation to almost all the truths we know in the moral, the intellectual, and the material worlds. One thing is certain, that, in proportion as our knowledge ex- tends, our doubts and objections disappear, new light is continually breaking in upon us from every quarter, and more of order and system and design appear in the uni- verse." To enable the reader to judge with greater facility of the extent and complexity of this incidental connection between different parts of the work, numerous references are sub- joined, by which every one will be enabled 165 to perceive the force and consistency of tlxe general argument. But to catch the com- bined result of so many conspiring particu- lars, it is necessary that these references should be examined with care and atten- tion. Hence we submit our labours to the public, rather as materials for thinking, than as professing to offer a finished and complete composition. They are hints and suggestions to awaken the thoughts and meditations of others ; where they fail of producing this effect, they fail of all their advantages. It is but a sketch and an out-- line, to be filled up by the care and assiduity of the reader. At the conclusion of these remarks, the author would beg leave to direct the atten- tion of the public towards the bearing of this argument, as it tends to counteract the- prevailing errors of Antinomian enthusiasm. It is too much the fashion of the present age, amongst those of orthodox sentiments, to decry the use of reason in matters of re- ligion, and to state the doctrines of Reve- lation as if they were merely positive and arbitrary appointments. Perhaps this nar- M 3 166 row and mistaken view of Christian Theo- logy may have arisen originally from a desire to oppose the contrary errors of some of our eminent divines of the last century ; who, it must be allowed, were too much inclined to magnify the powers of reason, and to speak of natural religion as a separate and independent system. But it is the object of the present work to strike out a middle road between these opposite extremes ; to state natural Theology, not as independent, but as associated with revealed relimon ; and thus to combine the doctrines of the Gospel with the powers and principles of the human mind. It is the general result and tendency of our work to show, that though human reason be not sufficiently strong to discover truth by its native and unassisted powers, yet that it is able to apjjrove and to recognise it, when it is laid before it with proper authority. " The only view of antiquity," says Warburton, " which gives solid advantage to the Christian cause, is such a one as shows natural reason to be clear enough to perceive truth, and the ne- cessity of its deductions when proposed; 167 but not generaLy strong enough to discern it and draw right deductions from it." Div, Legat. Book III. sect. v. " If some," con- tinues the same profound writer, " have allowed too little to natural religion, there are others who have ascribed a great deal too much to it : systems which, however different, are alike injurious to the great truth which they profess to defend. The one, by annihilating natural religion, cut away the ground and foundations of Chris- tianity ; the other, by giving to natural religion certain doctrines of perfection to which it doth not pretend, overturn the superstructure." Book IX. ch. i. p. 77. M 4 168 SECTION I. Is it not possible that the Christian Revelation may he true f The possibility of a Divine Revelation in general being admitted *, it will follow that the Christian Revelation in particular maybe true, supposing it to contain nothing which is derogatory to the nature and attributes of God, or which is plainly contradictory, and therefore impossible for infinite power to effect. That the belief of Cliristianity does not necessaiily imply the admission of any such absurdity or contradiction, is in the highest degree probable from the re- ception which it had met with in the world. It would be scarcely possible that a Reli- gion which thus bore the marks of its own condemnation, should have prospered amongst the most learned and civilized na- tions ; and that individuals of the greatest talents and virtues should have been de- luded into its belief A gross and palpable * See Part I. Sect. 1. 169 imposture which violated all the principles of reason, and of Natural Religion never could have maintained itself under the governments of modern Europe. It would have become the interest of all legislators to have declared themselves against it ; but such accusations have never been brought against Christianity, because they would be plainly incredible. The very arguments which have been used against Christianity will show that by some possibility it may be true, for who would argue either for or against any thing which it was impossible that mankind should believe? Such a Religion may be false, but its falsity cannot be of that nature which implies its utter impossibility, it cannot shock the common sense and under- standings of Mankind. That Christianity may possibly be true, however unlikely, is, I apprehend, either formally or tacitly ad- mitted by all those who have written against it. [See Notes and Illustrations, No. 47.] 170 SECTION II. Is it not desirable that the Christian Reve- lation should be true f * However any man may be disposed to doubt concerning the truth of Christianity considered as matter of fact and of history, it is not possible to deny that if it were true, it would be for the general benefit and advantage of mankind. It cannot be esteemed as a matter of indifference, for example, whether the whole world has been redeemed by the Son of God. Every one must be left to form his own opinions respecting the truth or the falsity of the doctrine j but no one could assert, that if the truth of the doctrine were esta- blished, it would not be of the utmost importance to our happiness, and a disco- very in which the whole human race would not be most deeply interested. The same reasoning will apply to each of the other doctrines of Christianity in particular^ and * See Part I. Sect. 2. 171 to their aggregate amount as forming one entire and connected system. But when we have allowed not only the possibility, but the importance of this Re- velation, we lie under the strongest obli- gations to enquire into its truth. It is an offence against reason and against natural religion, not to enter into a serious inves- tigation of the argument. Indeed, as we have already remarked, the extreme import- ance and desirableness of such Revelation, ought to be esteemed as a presumptive symptom in its favour, as adding some- thing to the previous hypothesis of its abstract possibility ; since it is evident, that if any Revelation has been given by God to man, it would appear to us of the utmost importance to human happiness. [See Notes and Illustrations, No. 48.] 172 SECTION III. Do not the Scriptural Accounts of Revelation accord with the teachable State of our Fa- culties, and with the existing Phenomena of the Human Mind f * Man, upon his first creation, according to the Scriptures, was instructed in his reh- gious duties by God himself. The sacred writings go all along upon the supposition that the first religion was the effect of Di- vine Revelation, not the slow and dubious result of reasoning. Thej represent man as created with faculties to approve and perceive the force of its truth when brought before his mind ; not that he was born with innate knowledge, or that he had the power of inventing truth independent of instruc- tion. Now, whether the truth of this account be allowed or no, concerning the original creation of man, it must at least be esteemed * See Part I. Sect. 3. 173 a probable and consistent relation, because it accords, upon the whole, with the present state of our faculties, in which some degree of communicated knowledge appears to be essentially necessary to our advancement in moral and religious truth. But when, according to the same Scrip- tures, the faculties and conditions of men became afterwards deteriorated, it pleased God to give him another Revelation of his will, adapted to his altered situation. Now, whatever might be the state of our faculties on the former supposition, we are able to form a decided opinion concerning them, as they are supposed to have been when this second Revelation was given, because it is represented as the very same state in which they now are. Under these circumstances, the Scrip- tures describe man as unable to invent a religion for himself; but as still able to approve of what is taught hini on divine authority ; and as possessed of competent powers to investigate the evidence of such a religion. They inform us, that this Re- velation was for many ages confined chiefly 174 to a particular people, amongst whom it was kept up by frequent miracles ; but that the rest of mankind gradually lost its memory ; and that, for want of a sufficiently author- ised standard to guide their opinions, they fell into the grossest errors and idolatries. Query, Do not these accounts accord with our knowledge of heathen antiquity ? The same Scriptures assert, that at length it pleased God to republish this Revelation on a more extended and comprehensive scale, to adapt it to the common circum- stances of mankind, and to join with its pe- culiar doctrines, the precepts of a most pure and sublime morality. Now, although it is not to be expected that any man should give his assent to the truth of the Christian Revelation till he has fully satisfied himself of its historical veracity ; yet, if this be a fair account of these Revelations, which are contained in the Scriptures, we may appeal to our oppo- nents whether there be any thing in the supposition of their probable truth, which is in any degree absurd. Do not they ap- pear suited to the state of our rational 175 faculties? Is there any likelihood that a rude people, devoid of all traditionary knowledge, and cut off from all intercourse with the rest of mankind, would ever arrive at the knowledge of the true God, or reason out for themselves a consistent theory of religion ? Is there not plainly wanted in matters of Theology, a line to separate truth from mere speculation ? and can this line be drawn by any thing less than Divine authority ? The following quotation from Seneca will illustrate the general reasoning which has been here employed : Boni honestique noti- tiam nos docere natura non potuit ; semina nobis scientice dedit, scientiam non dedit Nobis videlur observatio collegisse, et rerum scBpe fadarmn inter se coUatio per analo- giam nostro intellectUi et honestum et bonum judicante. Epist. 120. 176 SECTION IV. Is it any Objection to the Christian Revela- tion, that it is founded on the Evidence of Miracles f Having shewn * that we can form no conception of a Divine Revelation which is not made known to us in a supernatural manner, and the chief and distinguishing evidence of which does not arise from ex- ternal miracles addressed to the senses, it ought rather to be esteemed a presumptive argument in favour of Christianity, than as any objection against it, that it professes to have furnished us with the only kind of evidence by which the truth of any Reve- lation can be established. That a miracle in itself implies no con- tradiction is plain, from the consideration that it is necessarily included in our con- ception of a Revelation, the possible truth * Part I. Sect. 4. 177 of which has been already admitted. But if a Revelation itself be possible, it cannot necessarily contain under it any contradic- tion; — a contradiction not being an object of power, and therefore implying a direct impossibility. Another proof of the possibility of mi- racles, which is less dependent on abstract reasoning, arises out of the popular per- suasion of mankind in all ages respecting their existence. Now, although this be not any sufficient proof that they have actually occurred, yet it is full and sufficient proof that they may have occurred, i. e. that they involve no direct contradiction or im- possibility. For how could any opinions become universally prevalent, the very sup- position of which was absurd and incre- dible? Another argument for the credibility of miracles arises out of the impossibility of tracing any necessary or immutable rela- tions between secondary causes and their effects. There is no connecting link, as far as we can discern, between any physical N 178 cause and its attendant consequence be- yond that of the positive will of the Cre- ator, that the one should constantly pre- cede, and the other should constantly follow. Hence all our philosophy must be limited by facts and experience. But if every phy- sical effect depends on the will of the Cre- ator, it is but in the nature of a positive appointment ; and the same authority which made the appointment can at any time suspend or revoke it. Wlioever then argues for the impossibility of miracles, should first demonstrate the eternal and immutable relations of physical pheno- mena to each other. But this philosophy would prove equally at variance with faith and with reason ; for it would contradict all the principles of experimental science, as well as subvert all the doctrines of Natural Theology. After this view of the question, we ask, whether the miraculous evidence of the Christian religion does not bear a mani- fest reference to the constitution of the human mind, as corresponding to our ab- 179 stract conceptions of that particular spe- cies of evidence by which alone any Reve- lation could be authenticated, in connection with reason ? [See Notes and Illustrations, No, 50.] N ^ 180 SECTION V. Does not Christianity derive some Credibility from its Agreement with the Circumstances of Mankind? * It has been remarked, that the evidence of miracles is precisely the same kind of evi- dence as that which is ordinarily addressed to our senses ; and that the belief of miracles, when reported to us upon testimony, is precisely the same kind of assent as that upon which the whole fabric of history de- pends. Hence we have deduced the pro- bability, that if any Revelation were afford- ed to mankind, it would accord with the existing state of their moral faculties, and that it would, in its general character, bear some resemblance to the course of Provi- dence. Now this is what we assert may be dis- covered in Christianity, when it is soberly and dispassionately compared with our moral * Sec Part I. Sect. 5. 181 faculties, and with the state of the worM around us. The one is made to correspond to the other, so as to conduce to its plan and its purposes : they preserve a mutual relation, so that the one reflects light and evi- dence upon the other. Even in their difficul- ties, there is a degree of resemblance and proportion, that kind of general harmony and effect, which intimates that they may have proceeded from the same author, and may be intended for the same end, since they are carried on with a degree of intercourse which admits of their mutual illustration. For the full proof of these positions, we must refer to the numerous examples which are brought forward in the present work ; but it may be proper, on the present occa- sion, to mention the following striking par- ticulars. First, it is matter of plain and indisput- able fact, that the morality of the New Testament is essentially the same as that which the wisest moralists and legislators have ever inculcated; that there is not a single moral duty prescribed by the Gospel, which is not approved of by reason, and N 3 182 which is not favourable to human happi- ness ; and that, even in its most mysterious doctrines, it still bears a manifest reference to our active virtues. Secondly, it cannot be questioned, that, whether this Religion be true or false, it is most intimately connected with the passions and affections of mankind ; that it appeals to our hopes and fears, bespeaks our love, pity, and gratitude, and that it leaves not untouched any motive, whether pathetic, sublime, or self-interested, which may bring us to co-operate with its purposes. Thirdly, it must also be admitted, that the author of Christianity has proposed his religion to the universal acceptance of all classes of society, but that it is addressed in a particular manner to the poor. Now if Christianity had not the principles of human nature upon its side, it could not have received the support and acceptance of those who are chiefly animated with natural sentiments. Perhaps the pecuhar mode of teaching which Jesus adopted, his frequent parables, and his continual alhisions to the material world, might prove even something still more definite. The same observation 183 will apply to the other parts of the New Testa- ment. Thus St, Paul confutes the objections of those who denied the possibility of a Re- surrection, by appealing to our experience of nature in the ordinary course of vege- tation. Again, there are marks of this corres- pondence to nature, discoverable in the peculiar character of the founder of Chris- tianity ; " who was, in all respects, made like unto us, sin only excepted ;" " who took not upon himself the nature of angels, but who took upon him the seed of Abraham." Had some celestial spirit been selected as the herald of our religion, we could not have accounted for this warm sympathy with the sentiments of our nature : but this difficulty is removed, when we remember that the author and finisher of the Christian faith resembled us in all the innocent emo- tions of humanity ; and that " he submitted even to be tempted, that he might have the power and compassion to succour those who are tempted." Lastly, the history of Christianity, in its temporal eifects upon society, demonstrates N 4 184 that it is admirably suited to the character of man, to the constitution of the world, and to the general civilization of the spe- cies. Whether it be true or false in its divine pretensions, even its enemies have allowed it to possess this salutary influence on our social intercourse. But if this is allowed, it must be analogous to the prin- ciples of reason, and associated with the tendencies of God's moral government ; for whatever, upon the whole, leads to the ad- vancement of human happiness and know- ledge, must be consonant to the noblest principles of our nature, and must harmo- nise with the existing constitution of the world. It should be remembered, however, that we do not adduce these facts, as if they po- sitivel}'^ proved the truth of the Christian Revelation ; but merely as corresponding to our general anticipations, that, if any Revelation were given, it would act in uni- son and connection with the government of Providence, and in accordance with our moral sentiments. This, I apprehend, is as far as the argument can be applied, with re- 185 lation to those who do not previously admit the truth of Christianity. But to those who do admit it, yet who seek to divorce it from reason and nature, these reflections may be esteemed as a full and satisfactory proof of their dangerous errors and miscon- ceptions ; a proof, not depending upon the interpretation of a few dark and dubious passages of scripture, but drawn out of the vitals of its system, and arising from the whole scope and genius and tenor of the Christian dispensation. There are two books, as Bacon remarks, which have been laid before mankind for their earnest study and attention ; " the Scriptures, which reveal the will of God, and the Creation, which declares his power; whereof the latter is a key unto the former." * " As to the explanation of mysteries, we find that God himself condescends to the weakness of our capacity, and opens his mysteries, so that they may be best under- stood by us ; inoculating, as it were, his Revelations into the notions and compre- * De Augment, Scient. vol. i. p. 64.. 186 hensions of our reason." * " But the ca- " pital precept," as the same author ex- cellently observes, " is this, that the eye of the mind be never taken off from things themselves ; but receive their images truly as they are. And God forbid that we should ever offer the dreams of fancy for a model of the world ; but rather, through the divine favour, should write a revelation and real view of the stamps and signatures of the Creator upon the creatures." f [See Notes and Illustrations, No. 51.] * De Augment. Scient. vol, ii. p. 296. f Vol. i. p. 30. 187 SECTION VI. h it not to this Revelation that we owe our settled Opinions respecting the Origin and Creation of the World f * In our modern systems of Natural Theo- logy, it is usual to deduce our obligations to God from considering him as the intelli- gent Maker of the universe. That our earth was created within a definite period of time, is an hypothesis which is now generally admitted ; and no doubts are en- tertained by Theists that the present system of Nature has not existed from eternity. But the truth of this assumption was by no means generally acknowledged amongst the ancient Theists ; none of whom, according to Mosheim, admitted the possibility that even Almighty Power could create any thing without some pre-existing substance. Such being the result of their enquiries concerning the creation, we may reasonably * See Pan I. Sect. «. 188 deduce the necessity that some farther light was required, beyond what reason and phi- losophy could furnish, to ascertain the pri- mitive origination of mankind, together with the date and origin of the material world. This light could have been im- parted to us only through the medium of a Revelation from the Author of nature. With this aid, we not only can discern the credibility of this hypothesis, but we can demonstrate the absurdity of every other ; though, if we had been left to the mere deductions of reason, it would appear as if the conception of a creation ex nihilo, were too bold a speculation for the most lofty genius to entertain. So just is the opinion of an inspired writer, that it is " through faith we understand the worlds " were made by the power of God ; and " that the objects of the visible creation " were made out of things which do not " appear ;" i. e, without any pre-existing matter, and solely by the will and wisdom of 4,he Almighty Creator. Such being now the acknowledged basis of Natural Theology, it must be granted, as 189 no slight presumption in favour of Revels tion, that it professes to have furnished us with the only sure and indubitable evidence on which such information can be founded ; viz, upon that testimony which proceeds immediately from the Divine Being. As to the internal credibility of this doctrine, it is apparent from its being generally re- ceived as an article of rational Theism. Query, May we not trace to this dis- covery of Revelation, much of that clear- ness and precision which distinguish our modern systems of natural and moral science from those mystical conceits which so uni- versally mingled with the speculations of the ancients, on account of their ignorance of those data on which all sound and intel- ligible interpretations of nature must pro- ceed ? Could any clear or definite concep- tions be entertained concerning the laws of nature, till it was ascertained that those laws were the operations of an intelligent mind ; not the blind results of necessity, nor the capricious evolutions of chance ? [See Notes and Illustrations, No. 52.] 190 SECTION VII. Is there not some Credibility derived to Chris- tianity from its Connection with an Account of our Creation in a State of Innocence ? * We have already had occasion to remark, that it seems extremely natural reasonable beings should have some account rendered to them of their origin, and of the first creation of that world in which they live. We have also remarked, that it is in a high degree probable, the whole human race should have sprung from a single pair of progenitors ; and that unless we suppose them to have been created in a state of in- nocence and virtue, we cannot clear up the moral attributes of the Deity, nor establish the obligations of natural religion on a sure and satisfactory foundation. ^ Now, these are considerations which pos- sess some degree of abstract probability, previously to all enquiries into the authen- * See Part I. Sect. 6 and 7- 191 ticity of the Mosaic history. As an hypo- thesis, it is like that of Copernicus before its demonstration by Newton, deserving of some attention for its beautifid simplicity? and for its conformability to the operations of nature. But since it is notorious, that unless the Scriptural records of the creation be received as authentic, there are no others to which we can appeal with any appear- ance of truth ; then whatever force there be in the previous probability, — that some account of the creation would have been afforded to us, — - this force is concentrated on the only account w^hich is in any degree credible. That man was originally created inno- cent, is a doctrine not only admitted by Christianity, but it forms the substratum of its whole Revelation : whatever credi- bility therefore is contained in this abstract supposition, must be transferred to the ac- count of our religion. And thus the amount of all these probabilities is to be thrown into the scale of the Christian Revelation ; there being no other religion in the world, besides the Jewish, which presents us with 192 a credible history of the origin of our species, or of the creation of our world in such a state as would not appear derogatory to the divine attributes. [See Notes and Illustrations, No. 53.] 193 SECTION VIII. Is there not some Credibility derived to Chris-' tianity from its Connection with an Account of our Fall from a State of Innocence f * If there be any credibility in the supposition that man was originally created innocent, there must also be an equal credibility be- longing to the Scripture doctrine of the Fall ; because, as it is matter of plain ex- perience that he is not noxv innocent, so, upon this supposition, he must have lost this innocence at some period subsequent to his original creation. But in addition to this argument, we have also remarked several plain intimations both of internal and external nature, that he is now in a fallen and degraded condition. :f Perhaps the phenomenon of war would be alone sufficient to justify such a suspi- cion. Indeed, the fact, to whatever cause it might be attributed, seems always to have * See Part I. Sect. 7- t See Part I. Sect. 8, 9, 10. 0 194 been taken for granted, under every form of natural religion. The worship of man, in all ages and countries, has been the worship of a creature conscious of having offended his ]\Iaker, and desirous to depre- cate his displeasure by cries for mercy and attempts to atone for his misconduct. But if man had been persuaded that God had ori^inallv created him sinful and inclined to evil, I know not how we could have ac- counted for such sentiments without a mani- fest absurdity. Can any creature repent of being what God had originally made him, and had intended him to be ? Now, Christianity, in connection with Judaism, gives us an intelligible history of that degraded condition in which we at pre- sent are. It furnishes us with a brief, yet consistent narrative, that man by the abuse of his free agency fell into vice and misery from a previous state of holiness and happi- ness. ^^^lether this account, considered historically i be regarded as true or false, it must at least be granted to be a possible and intelligible explanation of things as we now find them. Nor is it any objection 195 against this account, that it proceeds on the supposition of an hereditary principle, since the same principle has been shov.n to be extensively active amidst all the operations of nature. * It should be considered, then, that apart from all considerations of historical truth, there appears to be something probable and consonant to reason in the Scriptural ac- count of the fall of man from a state of innocence. It brings before us the essential holiness of God, whilst it explains to us both the dignity and the debasement of our own nature. It offers us so plain an account of the origin of evil, that whether we receive it as fact or fiction, we must allow it to be a possible solution of a difficulty vrhich is otherwise totally inexplicable. [See Not^ and Illustrations, No. 54.] * See Part I. iSect. 11. o 2 196 SECTION IX. Is not Man described in the New Testament according to his present Moral Charac- ter ? * Upon this question the whole application of our argument depends. If man be treated by Christianity either as better or worse than we actually find him, there can be no connection between natural and revealed theology, and we must contrast, rather than combine such opposite systems. It is matter of plain fact, however, that man is delineated in the New Testament just as we find him sketched by philoso- phers, exhibited by historians, and experi- enced by ourselves. A being neither fault- lessly good nor totally depraved ; one who has strong inclinations both towards vice and virtue ; who has a civil war raging in his faculties, " the flesh lusting against the spirit, and the spirit lusting against the flesh." * Sec Parti. Sect. 16. 197 The world is depicted as the debatable ground on which good and evil spirits are actively engaged in attempting to ruin or to rescue mankind. He is represented as having suffered a violent shock in his moral constitution, which has destroyed the ba- lance of his passions and corrupted the purity of his nature. In this situation, penitence is recommended to him as his best preservation against temptation ; whilst hope is afforded of his being pardoned through the mercy of God revealed to him through Jesus Christ. The whole system of Redemption goes upon the supposition, that though weak and unable of ourselves to help ourselves, yet that we have some capacities which may enable us to embrace the grace of God when it is propounded to us. All its ex- hortations, its reproofs, its hopes and threat- enings, are addressed to creatures, who, though greatly injured in their moral facul- ties, are not entirely devoid of reflection. The Gospel is a strong appeal to beings who are surrounded with dangers, but who are not utterly desperate ; it describes us as o 3 198 very far gone from our original innocence, but it nowhere denies that we can perceive the essential superiority of virtue to vice. Nowj whatever may be thought of the truth of Christianity as a Divine Revelation, np man can assert that this description of hiupan nature doth not correspond with history and experience. It is matter of daily observation, and of personal consci- ousness, that we are such beings as are here delineated ; that we are alternately impelled by the conflicting powers of good and evil ; that the spirit is willing and the flesh is weak ; that we often admire what we can- not execute, and approve of that virtue which we cannot perform. [See Notes and Illustrations, No. 55.3 199 SECTION X. Is not the present State of Man and his Con- dition in the World, suited to such a Reli- gion as the Christian f * " One thing," as Butler has observed from Origen, " is set over against another. Our nature corresponds to our external con- dition ; without this correspondence, there would be no possibility of any such thing as human life and human happiness, which life and happiness are therefore the result of our nature and condition conjointly." Although this observation is here applied in its strict and literal sense as relating to the analogy of natural Religion with the course of Providence ; yet it may with equal propriety be extended to the Christian Re- velation. Suppose either the nature of man or our condition in the world be essen- tially different from what they now are, and this Religion could not have been addressed to us. Had we been much better or much * See Part I. Sect. 5. O 4 200 worse in our moral characters, we could not have become the subjects of such a dispensation. If we had been much better, this assistance would not have been re- quired ; if we had been much worse, we should not have been capable of receiv- ing it. Or suppose that the world had been very differently constituted from what it now is, and it could not have been the theatre wherein this Religion could have appeared. It is a state of moral discipline, in which there are rewards and punishments, severe trials, and yet numerous alleviations, a dubious appearance of light and shade, much uncertainty, and considerable know- ledge ; it is that very state, in short, which has filled philosophers with doubts and dif- ficulties, in which only such a Religion as the Christian could have appeared. Had all the scenes of life been pleasant and triumphant, it would not have been possible to have made any advances in Christian doctrines. " It is through much tribulation that we must enter into the kingdom of God." The same necessity 201 which is laid upon us for securing our tem- poral happiness by the restraint of our pas- sions, insensibly conduces to our progress in spiritual piety. Or had all the scenes of life been adverse and gloomy, had we been weighed down with perpetual sorrows and disappointments, we could not then have raised our drooping heads to the prospects of eternity. These overwhelming afflictions would have destroyed the anticipations of faith and hope. Out of numberless particulars, select only the shortness and uncertainty of life. Now imagine any considerable alteration in this respect, and Christianity could not have been addressed to man. It is a state of casualty, of alarm, of vicissitude, which forms the vital atmosphere of our Religion. " Of all viewg^" says Paley, " under which human life hath ever been considered, the most reasonable Ts that which regards it as a state of probation.^' Now it is upon this ground that Christianity hath con- structed her entire system. She has every where pre-supposed our admission of this great doctrine of Natural Theology. It is 202 blended with all her delineations of the present, and with all her prospects of the future. The only difference which I can perceive in this respect between the views of natural and of revealed Religion is this, that where- as a state of trial and suffering *, such as we are placed in, seems to pre-suppose on our part some degree of guilt and unwor- thiness, Christianity informs by what means we have contracted this guilt, and horn we were brought into this state of suffering, whilst this phenomenon is left totally unac- counted for by Natural Theology. That we are in such a state is acknowledged equally by both. It is a fact so engraved upon human life, and so associated with the go- vernment of Providence, that we can find no escape from its belief, but by rushing into universal scepticism. " These views of human nature," as an excellent author observes, " are not only justified, but decidedly confirmed by the Scriptures. The mind is there represented * See Part I. Sect. 11. 203 as possessed of talents entrusted to its use, of which an account is to be rendered hereafter. Human life is declared to be a state of discipline in which the various faculties of mankind are to be exerted, and their moral characters formed, tried and confirmed, previously to their entering on a future and higher existence for which they are destined, and in which the final con- dition of every individual will be propor- tioned to the use which he has made of his talents and opportunities in this preparatory stage. Life is therefore with great pro- priety described as a race in which a prize is contended for, or as a season for sowing the seed of a future and immortal harvest, as a warfare in which the combatants must arm themselves with all the virtues, and employ them with zealous courage and en- during patience that they may be fitted to partake hereafter of the glories of an eter- nal triumph." * These observations whilst they show the wisdom of Christianity as being adapted to * Sumner's Records of the Creation, Vol. ii. p. 24. 204 the present state and circumstances of man- kind, also evince how closely it is allied to the opinions of moralists and legislators respecting that situation in which we are placed. Since it cannot be denied that this is the usual language of Natural Theo- logy concerning our experience and situ- ations as men, it ought to be esteemed a presumptive argument in favour of Reve- lation, that it depicts us as Christians under similar colours ; that it not only admits the reality of these delineations, but that in all its precepts and doctrines, its promises and threatenings, it is founded on the suppo- sition of their truth. [See Notes and Illustrations, No. 56.] 205 SECTION XL Does not Christianity acquire some Credibility from its having established the Belief of the Divine Unity ? * That the Scriptures of the Old and of the New Testament assert, in the most direct and positive manner, the strict unity of the Divine Being, is allowed by all Christians, however they may differ in their interpre- tations of particular passages. Whatever difficulties we may find in our conceptions of the doctrines of the Unity, we feel ob- liged to acknowledge this doctrine in per- fect consistence with the Unity of God. It cannot, then, be equitable to urge that as an objection against the Revelation itself, which arises entirely out of the imperfections of our own faculties. But what still further evinces the force of our argument is this, that Revelation hath * See Part I. Sect. 20. 206 in fact been the great medium^ both in ancient and modern times, of upholding in the world the belief of the Unity of the Divine Being. That it was so in antiquity, is plain from the history of the Jews, when compared to that of all other nations, whe- ther barbarous or civilized. And that the same effect hath followed from the publi- cation of Christianity, is still more appa- rent in consequence of its wider diffusion. In this respect, even those immense regions which own the doctrines of Mahomet are indirectly obliged to Revelation. And thus it cannot be doubted that, whether Christi- anity be true or false, it has proved the most efficacious instrument of establishing this great doctrine of Natural Theology; and that its influence on this subject has been far superior to all the efforts of reason and philosophy. But when a sincere Theist has made these admissions, it surely becomes him to en- quire into the credentials of such a dispen- sation. If he acknowledges the doctrine of a Providence, let him seriously consider whether, upon his own principles of reli- II 207 gious belief, it is probable that the most important doctrine of Natural Theology would have been consigned to the protec- tion of a fable and imposture ? [See Notes and Illustrations, No. 5/.] 208 SECTION XII. Is there riot a Universal Agreement in Na- tural and Revealed Theology respecting the Attributes of God ? * Though we are furnished by Christianity with a far clearer and more consistent ac- count of the divine attributes than could have been drawn up by our natural facul- ties, yet it does not appear to discover to us any attribute which is altogether new and original, or any which was before entiyxly unknown. As the power, wisdom, mercy, and goodness of God had all in some de- gree been revealed to us by the works of creation, so the eternity of his nature, and the immutability of his justice, had been deduced from the principles of reason. Without dwelling needlessly upon each of these attributes, let us consider these observations as they respect the love and the justice of God. " That God is love," is asserted in Scrip- ture, and has been acknowledged by thou- * See Part I. Sect. 20. 209 sands who never heard the tidings of Christ- ianity. It is the favourite attribute which beams throughout creation ; but it glows with still brighter majesty in the system of redemption. The views of Natural Theo- logy, as they respect that goodness of the Creator, which is over all his works, seem to tally and correspond with those deline- ations of his mercy which prompted him to rescue his creatures from eternal ruin. If we were treated always harshly and cruelly under Providence, there would not exist the same resemblance and connection that we are now pointing out. But, upon the other hand, neither the systems of nature nor grace will warrant us in depicting the character of the Deity as that of blind benevolence, devoid of rec- titude and of moral justice. In nature, He is evidently a moral governor, the re- warder of virtue and the punisher of vice. There is severity as well as mercy discover- able in the administration of Providence; a severity which brings down the most tre- mendous penalties on those who will not conform to the moral laws of nature. 210 Now, marks of the same administration are clearly discoverable in the gospel, the whole scheme of which is built upon the mercy and the justice of God, acting in con- cert and conjunction. The pardon whicli is offered, is offered to those who truly re- pent of their sins ; but the severest denun- ciations are held out against the profligate and impenitent. Nay, the pardon which is granted, is granted through the medium of a suffering Redeemer ; and thus, as Bishop Porteus beautifully expresses it, " we trem- ble at God's justice, even while we are within the arms of his mercy." [See Notes and Illustrations, No. 58.] 211 SECTION XIII. Is if any Objection to Christianity that it diS'^ covers to us some new Viexvs of the Divine Nature ? We have remarked *, that, on the supposi- tion of any Revelation, it was highly pro- bable we should be instructed in some new facts relating to the Deity, but which did not contradict our previous notions respect- ing his goodness, or any of the divine attri- butes. It was also observed, that, in all probability, these discoveries would be made with the utmost plainness, free from all metaphysical subtilties, and rendered, in some degree, tangible and intelligible by their effects. Now, that such is the fact with respect to Christianity, is evident from considering that it is the leading object of this Reve- lation to describe the Deity by those rela- * See Part I. Sect. 21. p 2 212 tions in which he stands to lis, ratlicr than by attempting to lay before us his abstract and essctitial nature. As our Father, God was indeed, in some degree, the object of that worship which was already paid by na- tural religion ; but his relation to us, as Redeemer and Sanctijier, could not appa- rently have been made known to us, but through the medium of Christianity. As soon as these relations are made known, we perceive our obligations to be strictly of a moral kind, the whole difference, as Bishop Butler remarks, between these relations and the former, consisting in this, that the first are discoverable by our natural reason, whilst the others are not discoverable but by some extraordinary Revelation'. " It is one of the advantages," says Paley, " of the Revelations which we acknowledge, that whilst they reject idolatry, with its many pernicious accompaniments, they in- troduce the Deity to human apprehensions under an idea more jyersoiial, more deter- minate, more within its compass, than the Theology of nature can do. And this they do, by representing Him exclusively under 213 the relation inwhiclihe stands to ourselves, and for the most part, under some plain character resulting from that relation, or from the history of his providences. This method suits the span of our intellect much better than the universality which enters into the idea of God, as deduced from the sources of nature. When, therefore, these representations are well founded, in point of authority, (for all depends upon that,) they afford a condescension to the state of our faculties, of which they who have most reflected on the subject will be the first to acknowledge the want and value." Na^ tural Theology, ch. 23. p. 448. N. B. It is the object ®f these reflections to show that the Scriptures have represented God chiefly after a relative manner, not to insinuate, in any degree, that the doctrine of the Trinity may be understood as im- plying nothing more than the relative ma^ nifestations of the Deity. [See Notes and Illustrations, No. 59.] p 3 214 SECTION XIV. Is not the Deity made known to us in Revealed Theology, chiefly after a relative and ana- logical Maimer f We have remarked* that all our concep- tions of God, his nature, and his attributes, as made known by reason and as described m the language of natural rehgion, are symbolic analogies drawn from the reflec- tions of our own minds, and from the rela- tions in which we stand towards each other, and afterwards applied with a partial and yet real reference to the Divine perfections. Now, the Scriptures have not only adop- ted this language of natural theology, by commonly speaking of God after a similar manner, but Christianity has made use oi the same relative and symbolical style, in those peculiar manifestations of the Deity upon which the distinguishing doctrines of the Gospel depend. Wlien this Revela- * See Part I. Sect. 22. 215 tion describes the Godhead as consisting of the Father, of the Son, and of the Holy Spirit — our Maker, our Redeemer, our Sanctifier — it employs the very same style which we have ah'eady remarked as pre- vailing over natural theology, only that this style is here rendered still more definite and precise. And thus all the offices of Christ are described after the same analogical man- ner. Whether He is mentioned as the Me- diator betwixt God and Man, or as an Advocate and Intercessor, our High-Priest, our Ransom and propitiatory Sacrifice, still there is the same reference to the facts and circumstances of human nature. These offices and characters are delineated under ideas which are borrowed from things be- low, and which there are made use of as " the patterns of the things in the Heavens." If there be any force in these remarks, they will show how false and frivolous are those objectionswhich are frequently brought against Christianity for its describing the Deity after a figurative and relative manner. Had there been no other answer, it would have been sufficient to reply, that it makes p 4 216 use of the very same language as that which is employed by natural theology, and that it appears to be the only channel by which such an imperfect creature as man could have been made acquainted with these di- vine mysteries. But when we are informed by Revelation, that man was made " after the image of God," we can gain something like a glimpse into the foundations of this sublime philosophy ; we can conceive of the truth and reality of that connection be- tween things divine and human, on which these relative and analogical representations depend. Query. May we not from such views obtain a more clear and philosophic percep- tion of the typical representations of the Old Testament ? [See Notes and Illustrations, No. 60.] 217 SECTION XV. Does not Christianity derive so?ne Credibilitif from its Appointment of a Mediator betwixt God and Man f We have remarked, that, on the supposition of any Revelation *, the office and character of a Mediator seem to be almost necessarily implied. How this office and character should be supported, it might not be pos- sible to determine ; but that some medi- ation, i. e. the intervention of some superior intelligence, should take place, this it seems natural to expect in any Revelation of God to reasonable beings. The same fact is also rendered highly probable from the whole course and con- struction of nature, in which there is a general mediation carried on ; so that we derive most of our advantages through the instrumentality of others. " There is a provision made in nature," says Bishop * See Part I. Sect. 23. 218 Butler *, " that all the bad consequences of a man's actions should not always inevitably follow. Persons may do a great deal them- selves towards preventing the bad conse- quences of their own follies, and still more may be done by themselves together with the assistance of others, their fellow-crea- tures ; which assistance nature requires and prompts us to do." In confirmation of this reasoning, it has been observed, that " the generality of the wisest heathens thought it agreeable to rea- son to make use of subordinate intelligences, demons, or heroes, by whom they put up their prayers to the superior gods, hoping, that by the mediation of those intercessors, the unworthiness of their own persons and the defects of their prayers might be sup- plied, and that they might obtain such merciful and gracious answers to their prayers, as they could not presume to hope for upon their own account." f To grant pardon to sinners through a Mediator is also far more humbling, and, * See Analogy, Part II. Sect. 5. \ Clarke's Natviral and Revealed Religion, p. 195. 219 therefore, more beneficial to the penitent, than to grant it immediately to himself. It appears also more for the honour of him who remits the punishment to remit it through the mediation of one who is inno- cent, than to grant it at once to the guilty. It impresses us with a far livelier notion of the exceeding sinfulness of sin, than if we had received this pardon simply in answer to our prayers. Indeed, if men would but look into the human mind, and consider the course which is generally pursued when one party of very inferior rank has given just cause of offence to another of superior dignity, they would cease to argue against the Christian doctrine of mediation, as if it bore no correspond- ence to the principles of reason and to the ordinary experience of human life. For this is the general method in which a recon- ciliation is usually effected. And though we are ready to grant that these illustrations by no means come up to parallel cases ; and that there is something in the mediation of Christ which far exceeds the range of our conceptions ; yet they are sufficient to 220 silence all objections to the principle of mediation abstractly considered. They ma^ nifestly point out the connection of this doctrine with the ordinary operations of our minds ; and though they do not and cannot explain this mystery, yet they show that it is a mystery which retains a similitude to the course and constitution of nature. [See Notes and Illustrations, No. 61.] 221 SECTION XVI. Does not the miraculous Incarnation of Christ, in some D^gree^ correspond to the Miracle which must have taken place at the First Creation of Man f " Except we believe the world to have been eternal," says Ogden, " and the race of mankind to have been continued down to this day by an infinite succession, without any beginning at all ; we must be obliged to acknowledge that at least two human persons were brought into being in some way different from that which is now the established course of nature. All persons cannot have been bom as men are now. The Redeemer of mankind, therefore, was not the only person who had not two human parents. What once was, might be again, or something equally different from that which is now the object of experience.'* Sej'mons, vol. i. p. 150. N. B, This observation is only intended to show, that upon the common principles 222 of* natural theology, we admit a fact relating to the history of man, which bears some analogy to the miraculous birth of the founder of Christianity, as stated in the Scriptures. [See Notes and Illustrations, No. G^."] 223 SECTION XVII, Does not the Mediatorial Character of Christ, as drawn in the Scriptures, correspond with the 7nost rational Views which can be enter- tained concerning this Office f If we allow the propriety of some Medi- ator being appointed between God and man, (a supposition which is almost neces- sarily included in the idea of any Revela- tion*,) it seems impossible for reason to suggest, or for imagination to feign, any character so complete and appropriate as that which is sustained by the Author of Christianity as He is represented in the New Testament. Here is a Being equally related to the Divine and the human natures, with power, excellence, and dignity, which might render his mediation effectual, considered as the work of Omnipotence and Independence; and yet so identified with those whom he * See Part I. Sect. 23. o<24 came to rescue, that he might sympathise with all their inhrmities.and be touched with the feeling of their wants. Now that this character comes up to our notions of a com- plete ^lediator, is matter of self-evident certainty ; and it ought to be allowed to be a presumptive argument in its favour. If our io;norance of the manner in which this conjunction of the Divine with the human nature is efiected, should be allowed to overturn our sentiments of its moral fitness, then I apprehend that by a parity of rea- soning we ought to become universally sceptical, because the " nexus" between cause aud effect is universally unknown. The connection between mind and body is at least as mysterious as this connection between a supreme and subordinate intel- lect, and yet no man doubts of the reality of the former. The truth is, that upon subjects of this spiritual nature, we cannot look for any thino: bevond moral evidence ; that we have not faculties to discern any thing beyond the propriety and fitness of God's dealings with mankind. Thus, if the office of a 22,5 iVIedlator seems to us highly expedient in any Revelation ; and if this office appears to demand a mutual relationship to God and man, it ought not to be urged as any objection to Christianity, that we cannot comprehend the precise mode in which the divine and the human natures are con- nected. This objection, if pushed to its full extent, is an objection to all our re- searches into natural and moral science. The evidence which is within our compre- hensions is this, that we are in want of such a character; that our necessities appear to demand it ; that it implies no direct contra- diction ; and that, consequently, it may be conceived within the hmits of infinite power. It is precisely on subjects of this nature that it might be supposed we should have received some further mformation by a Di- vine Revelation. That mankind have always been disposed to feign some intermediate beings who mi^ht act as their intercessors, is a notorious fact ; for it is blended \nth the universal history of idolatry and Poly- theism. This fact, to whatever per\-erted consequences it may have led, is also a clear Q 226 maniiestation of the tendencies of the hu- man mind. But these tendencies are the result of that constitution which hatli been estabhshed by the Author of Nature. If. then, the same Author were to repubhsh his will in the form of such a Revelation as that contained in the Scriptures, is it not probable that it would be addressed to those tendencies which he had implanted? Nor is that infinite condescension of the Deity which is here pre-supposed, any ob- jection to the credibility of this doctrine respecting a Mediator. There are traces of the same condescension, though of far in- ferior magnitude, discoverable in all the works of Nature. His Providence watches over us at every moment. He takes care of the smallest insect and of the meanest reptile. These are the doctrines of Natural as well as of Revealed Theology. Why^ then, should it seem incredible, if, to ac- complish certain great and important pur- poses, respecting man's salvation, He should have stooped to take our nature upon him ? Is it not the noblest picture which we can form of his love to represent him as the 12 227 Shepherd who came to " seek and to save his sheep which were lost ?" Is not there a presumptive argument in favour of these views of Christianity, arising out of the sen- timents of human nature ? If the very hairs of our head are numbered ; if not a single sparrow falls to the ground unheeded, (truths which we may learn from the microscope, not less than from the Scriptures,) why should we not believe, that if the union of the divine with the human nature were ex- pedient to save a world of sinners from perishing eternally, the same condescension might be exerted which Christianity assigns to its author ; and which, whether it be true or false, must be allowed to be congenial to the moral hopes and wishes of mankind ? [See Notes and Illustrations, No. 63.] Q, 2 228 SECTION XVIII. Does not Christianity derive some Credibiliti/ from the singular Character of its Founder?^ If any well-informed man who had never heard any thing of the Christian religion, were, for the first time, to take up the New Testament, the earliest supposition which would probably enter into his mind might be this — that the character of Jesus, as drawn by the Evangelists, was one of pure imagination, and entirely fictitious. He would conclude, I think, that the whole portrait was the result of a splendid and romantic fancy ; something like that of Cyrus as delineated by Xenophon, or of Telemachus, as feigned by Fenelon ; and he would feel assured, that the writers were endued with the most extraordinary powers of moral judgment and poetical fancy. But if he had sufficient evidence laid before him that these writers were totally unequal to invent such a character, and if * See Part I. Sect. 23. 229 ii'om numberless coincidences he was ob- liged to admit this portrait to have been drawn from life, then, I think, that previous to all minute investigation of the historical evidence on which Christianity is founded, there would arise in his mind a preposses- sion in favour of that religion which had drawn its origin from such a unique and wonderful personage. The truth is tliis, that amidst all the variety of characters which historians and poets and philosophers have left us, there is not one for real originality which approaches to that of Jesus. His divine pretensions ; his manner of teaching ; his supernatural birth ; his profound knowledge of the hu- man mind ; his appeals to prophecy ; his elevated morality ; his sublime doctrines respecting a future life ; his numerous mi- racles ; the accounts of his death, resur- rection, and ascent into Heaven : these particulars are all set forth with an origin- ality, and yet with a plainness and sim- plicity, to which there is nothing second or similar in the annals of mankind. Let any man turn from the Gospels to the Koran, Q 3 230 and he will perceive the force of these observations. Now, what we would observe is this, that according to the constitution of the human mind, we are compelled to view such phenomena as collectively forming a presumptive argument in favour of Chris- tianity. There is a bare possibility^ no doubt, that all this may have been the result of artifice, imposture, and profound duplicity, but still, the jprohability lies on the other side, at least it gives that plausibility to these pretensions which demands inves- tigation. Where there is so much ajypear- ance of truth, we ought not to consider the subject as if it were undeserving of a serious and candid enquir}'. [Sec Notes and Illustrations, No. 64.] 231 SECTION XIX. Is it not a presumptive Evidence in Favour of Christianity that it professes to instruct Mankind by the Example of its Founder, as well as by his Precepts f * It has been thought the highest Gommend- ation of history, that it is philosophy teach- ing by example ; but it is not a less com- mendation of the Gospel, that it is piety taught after the same practical and personal manner. Christianity is the only religion which professes to offer its founder as a sinless and faultless pattern for all to imitate; and I think the boldness and originahty of such a profession, combined with the ac- knowledged utility of this mode of instruc- tion, supposing it to be real, and the appa- rent ease with which it might be detected, supposing it to be false, gives it on this account alone a fair claim to the attention of reflecting men. * See Part I. Sect. 24. Q 4 232 Allowing this pattern of its founder to be real, it must be granted to be the most striking and effectual of all methods to dis- cipline and improve its followers. There is, there can be, no authority equal to that of the example of the founder of a divine religion. This would be true, even if the author of Christianity had held no other office than that of a teacher sent by God ; but when it is connected with his divine ])retensions, and with his character of a suffering Redeemer, one who professed " to die for our sins, and to rise again for our justification," then the force of this example transcends the utmost limit of our conceptions. But on the other hand, supposing it to be false, it is clearly the most daring and venturesome of all impositions; so much so, that I never recollect to have heard of any impostor who pretended that his life and actions were to be taken as an exact tran- script of his doctrines, and who proposed his own example as the test and cri erion of his religion. Whilst that humility V. hich consists in a sense of our numerous 233 imperfections, would prevent an honest man from making such presumptuous profes- sions ; the shame and terrors of conviction would operate to hinder hypocrisy from proposing such dangerous claims to inves- tigation. The faultless perfection which is claimed for the life and example of the author of Christianity, whether it be true or false, is a claim which ought to be investigated. If true, it is of inestimable value to human virtue, it is the shortest and readiest of all methods to effect the purposes of a reve- lation. If false, it admits of plain and pal- pable detection. It is such a fair and equitable challenge for enquiry, that -tio man can refuse to examine it. [See Notes and Illustrations, No. 65.] 234 SECTION XX. Does not Christianifi/ acquire some Credibiliii/ from its proposing a Sacrifice and Atone- ment for our Sins ? Since any Revelation, as we have remark- ed *, to become suitable and serviceable to mankind, must have contained some doc- trines relative to sacrifice and atonement, it ought to be esteemed a presumptive evi- dence in favour of the Christian Revela- tion, that it professes to furnish us with some extraordinary discoveries on this sub- ject. " If we consult our natural sentiments," says Adam Smith, " we are apt to fear lest, before the holiness of God, vice should ap- pear to be more worthy of punishment than the weakness and imperfection of human nature can ever seem to be of reward. Man, when about to appear before a being * Sec Part I. Sect. 25. 235 of infinite perfection, can feel but little con- fidence in his own merit, or in the imper- fect propriety of his own conduct. In the presence of his fellow-creatures, he may often have reason to think highly of his own character and conduct, compared to the still greater imperfections of others. But the case is quite different when about to appear before his Infinite Creator. To such a being, he can scarce imagine that his littleness and weakness should ever seem to be the proper object either of esteem or of reward. But he can easily conceive how the numberless violations of duty, of which he has been guilty, should render him the object of aversion and punishment. Nei- ther can he see any reason why the divine indignation should not be let loose without any restraint upon so vile an insect as he is sensible that he himself must appear to be. If he would still hope for happiness, he is conscious that he cannot demand it from the justice, but that he must entreat it from the mercy of God. Repentance, sorrow, humiliation, contrition at the thoughts of his past conduct, are upon this account the 236 sentiments which become him, and seem to be the only means which he has left for ap- peasing the wrath which he knows he has justly provoked. He even distrusts the efficacy of all these, and naturally fears lest the wisdom of God should not, like the weakness of man, be prevailed upon to spare the crime by the most importunate lamentations of the criminal. Some other intercession, some other sacrifice, some other atonement, he imagines must be made for him beyond what he himself is capable of making, before the purity of the divine justice can be reconciled to his manifest offences. " The doctrines of Revelation coincide in every respect with these original an- ticipations of nature ; and as they teach us how little we can depend on the imper- fection of our own virtues, so they show us, at the same time, that the most power- ful intercession has been made, and the most dreadful atonement has been paid for our manifold transgressions and iniquities." Such were the opinions of this eminent writer, when he first published his cele- 237 brated Theor^y of Moral Sentiments. (See Magee On the Atonement, vol. i. p. 209.) They are here cited as affording a fine illus- tration of the connection of Christianity with the philosophy of the human mind, and as pointing out the relation of its sacri- ficial doctrines to the principles of reason and the suggestions of conscience. rSee Notes and Illustrations, No, (iG.'] 238 SECTION XXI. Is not the Doctrine of Spiritual Assistance, as contained in the Scriptures, upon the whole, congenial to the Sentiments of Rea- son f That good men are under the more imme- diate influence and protection of the Su- preme, and that our minds, not less than our bodies, are under the care of a super- intending Providence, has been the sup- port and persuasion of piety in all ages.* The most unlettered savage, who prays to God, virtually takes for granted in his prayers this doctrine of spiritual co-ope- ration. All that is peculiar to Christianity, on this subject, consists in its attributing such aid and assistance to the more immediate agency of the Holy Spirit, instead of leaving it, as in Natural Theology, to come from the Deity, as known to us by nature. But this, since it depends on a disco- * See Part I. Sect. 26. 239 very peculiar to Revelation, can form no difficulty whatever as to the doctrine itself; for if we admit the fact, that the minds of good men are under a divine influence, what difficulty can there be in confining this in- fluence to a particular character of the Deity, which could not have been discovered by reason ? Upon the supposition of any Revelation, it is clear that some discoveries would be made known to us, which we could not have gained from Natural Theology ; and it is also probable, as we have remarked, that some of these discoveries would relate more immediately to the Deity. If, then, the doctrine of spiritual aid be a doctrine of natural religion, what could be more likely, that in the event of such Revelation, this doctrine would have been confirmed with greater force, and delineated with greater exactness ? On this head, Christianity has made the smallest possible deviation from the senti- ments of natural reason. It is not a change of doctrine, but a discovery of the mode in which this doctrine is brought down to us. 240 A religious theist believes, that when' he prays to God in affliction, he may derive help and consolation from the Author of his being. He believes that his virtues may be aided and strengthened by a divine influ- ence. The Christian acknowledges the same doctrine ; but he attributes this aid more immediately to the Holy Spirit. Revelation has thus gathered up the scattered fragments of natural faith ; and has formed them into an edifice of higher beauty, of juster propor- tions, and of more solid stability. [See Notes and Illustrations, No. 67-} 241 SECTION XXII. Is there not some Connection discoverable 6e- tween the Sufferings of Christ and those ordinary Dealings of Providence which show that Adversity is the School of moral Excellence f It is the doctrine of Scripture * that there was a certain 'propriety and fitness in those trials which Jesus underwent as the high priest and captain of our salvation, that it became him to pass through a suffering, ra- ther than a triumphant road, in his progress as the author and finisher of our faith. Now, as the fitness must have arisen from his relation to us, and not abstractedly on his own account, it may be allowed us, with all humility, to enquire wherein He was thus made conformable to his brethren. This conformability to human nature is discoverable, I apprehend, in the general principle that suffering and adversity is the * SeeHeb. ch.ii. v. 10—18. R 242 school of moral excellence ; " and that, as " the race of mankind being intended for " a higher station amongst the works of " their Creator, are trained up for it by the " trials and troubles of which the world is " full ; so also many a particular person, " whom God hath designed to raise u{vlin " the present life to an extraordinary de- " gree of greatness, has in the wisdom of " his providence, been exercised by a series " of afflictions as remarkable as that ad- " vancement to which they have conducted « him." * It has been the observation of moralists in all ages, that some of the worthiest and best of mankind have passed through scenes of remarkable trial and suffering. " If the " Jews," says Bishop Leng f, " would have " consulted their own scriptures impartially, " they might have known, that many of " their own prophets and holy men, whom " they acknowledged to have been messen- " gers of God, were men of suffering and " grievously persecuted, sometimes even to * Ogden's Sermons, vol. i. p. 192. t Sermon XVI. p. 485—487. 243 " death ; and farther, they might have " known, from these very prophets who " foretold his coming, that he was to be a " man of sorrows and acquainted with grief. " This, therefore, ought not to have offend- " ed them. The Gentiles might have " learned, from some of their most esteemed " philosophers, that outward pomp and " greatness, power and riches of the world, " are ratlier to be despised than admired, by " a truly great man : that no good man is " the less beloved of God for being placed " in a state of poverty and contempt, as " Epictetus and other excellent persons " aver ; or for being hated and put to death " by their fellow-citizens, as Socrates, one " of the brightest instances of heathen vir- " tue : that the most eminent examples, and " such as were fittest to teach and reform " the world, had been tried in the furnace " of affliction : that misery and suffering is " so far from being inconsistent with the " greatest virtue and goodness, that, accord- " ing to Plato's reasoning, to make the cha- " racter of a truly righteous man, he must " he stript of all things in the world, even of R 9 244 " the credit and reputation of being righteous, " because, if he be thought a just person by " the zn'orld, honour and xvorldly advantage " will be his portion ; and then it cannot be " known whether it be real virtue, or the ad- " vantages of it, which he pursues: he must, " therefore, be reckoned wicked and unjust, " while he retains the strictest justice and " integrity unshaken, even to death; and then " the consequence will be, that such a just " man will be exposed to all manner of ill " treatment and suffering ; and at last will be " put to a cruel death, or crucified.^'' * If the founder of Christianity had been * Tov hiKCilov lfwjj,ev TM Koyco, avZ^a. airXiv 5^ ysvvalov, xotT Al^vKov, a Soxav aW' mai uyoSov eSsXovTa. 'A(pa/- gereov oij to ookHv, el yap do^et hlxct^^ eivoij, eaovlai avTo/ TtfJMi 5^ Swgiaj, Sox5v7t TO<«TW gjvaj* aSijXov iv sWe tov oikuIu, ilre raov laioewv ts X) tiju-wv bvexxj to*5t(0^ eitj* yujU.vcuT£0' S), rsocvTUiV, otA^v Sixaiocuvr;;, x, iffon^n^ evavViwi Sjaxj/jU-sv^- Tco "BTPoUgco (aS/xo) SC.J fXYjlev yoip aSixwv, to^av e^sToo t:^v ju,E'y/fT]v aS/x(«$* »V ^ /3=^a(r«vi if we consult our moral sentiments, does it appear at all probable that a state of moral trial and probation should be in- tended to last through all eternity, but rather that when the purposes of such a preparatory scene are fulfilled, the world should pass away with the occasion for which it was originally created. There is the greatest abstract improbability, that any race of intelligent beings should multiply indefinitely throughout all ages. * See Part I. Sect. 27 and 2^. 256 And when we reflect that human know- ledge, however progressive, must have its bounds and Hmits, and that there is a point beyond which our faculties in their present situation could make no discoveries, it ap- pears as if whenever this summit of know- ledge and civilization should be attained, that no further end could be answered by the prolongation of the world's existence. In such a state, the improvableness of hu- man reason could find no scope for action, and since it could not remain stationary, it would take a retrograde direction. But to suppose mankind in such a situation, is revolting to our conceptions of providential wisdom. When the earth is peopled up to its fullest capacity, there will be a stop put to all further improvement in civilization.* To this observation we may also add the common sentiments of mankind, that the world would come to an end, which opinion seems generally to have obtained amongst th ancients, particularly amongst the Stoics, a^ . i, borrowed it from the older system of ir * See Sumner'b Recordb of the Creation, vol. ii. ic 257 raclitus. It would be difficult indeed to establish any system of natural theology which did not either formally or tacitly admit of this doctrine ; for if there is to be a time when all men are to be judged ac- cording to their works, this time, according to the universal belief of mankind, will take place at the consummation of this prepa- ratory scene, which is but a temporary scaffolding for eternity. Query. Is there not some further confirm- ation of this doctrine to be derived from the nature of those minerals and fossils which are either not re-produced, or at least not in sufficient quantities to bear an indefinite consumption ? From the present state of our knowledge on this subject, is it not justifiable to conclude, (however some may smile at the remark,) that the time may arrive when the earth would be disemboweled of all those treasures which now conduce to the well-beinof of man- id? [See Notes and Illustrations, No. 69.] anc tical V Sect \ \ 258 SECTION XXVI. Are the Mysteries of Christianity any Ar- gument against its Credibility^ It has been remarked * of a Revelation in general, that it would in all probability contain some doctrines superior to reason, and that no religion which was entirely devoid of mysteries would be suited to the state of our faculties. If these remarks be well founded there can be no presumption, on abstract principles, against the occur- rence of some mysterious doctrines. The objection can be urged only against the pe- culiarities which belong to those mysteries which are brought forward by Christianity. Now first, it should be considered, how little we can form any abstract opinion on a subject of such obscurity. If it be granted that we are likely to meet with some mys- teries in any Revelation of God to mar, might it not have been foreseen that ir * See Part I. Sect. 21 and 29. -. II. / 259 knowledge and apprehensions concerning these mysteries would have been extremely limited and imperfect ? We are willing to grant however that no degree of force should bring us to admit of any mysteries which are plainly contra- dictory to reason, or which would authorize any extravagance of moral conduct ; but after these exceptions, I know not that we should be justified in rejecting any Reve- lation on account of the mysterious doc- trines which it might contain. Still there are some particulars which might reasonably be looked for, even on this dark and obscure subject, and which, if they answered to our expectations, might be viewed as presumptive arguments to recommend a particular Revelation to our attention. First, Such mysteries should belong to those parts of the Revelation which were necessarily beyond our apprehensions. They should have respect to the divine nature and operations, not to those plain and prac- tical duties which concern our conduct. Secondly, They should not be merely ab- s 2 260 stract mysteries, but also serve as moral incentives, so that their utility in the latter respect might recommend them to our beUef in the former. Now, let it be fairly considered, whether the mysterious doc- trines of Christianity do not correspond with both these particulars, and whether, on this account, they may not be fairly viewed as evidences in favour of the Chris- tian Revelation ; or at least, whether they do not neutralize all objections which might be urged abstractly against mysterious doc- trines in general ? [See Notes and Illustrations, No. 72.] 261 SECTION XXVII. Are the Positive Institutions of Christianity/ any Argument against its Credibility f The nature of man, as we have remarked *, requiring some positive institutions in any Revelation which might have been possibly given by God, there can be no presumption against the positive institutions of Chris- tianity, but such as arise from their peculiar nature. If from reason we might venture to lay down any. probable rule concerning these appointments, we might perhaps make the following anticipation, " that they would be few and simple, such as might be ob- served in all countries, and such as should carry with them a strong moral and religious obligation." Now, that the positive institutions of Christianity fully realize these anticipations, there can be no dispute. In number they are but two. The one initiatory, on our *' See Part I. Sect. 30. s 3 262 becoming members of the Christian chmxh; the other coinmemorative, being designed to remind us of that sacrifice and atonement. on which our hopes of salvation are founded. Let any man sit down to imagine insti- tutions more simple, more affecting than these. That upon becoming members of a religion, we should receive some badge, some token of our new profession, this cannot be deemed unnatural or unlikely, because something of the kind usually occurs upon entering into any corporate body or community. It is no other than the indentures of our service. We then enter into a formal covenant to live according to the laws, the doctrines, and the hopes of our religion. The other appointment is founded on the sacrificial character of the Christian dis- pensation. It reminds us of our being not in a state of innocence, but in that of peni- tence. But this, as we have remarked, is the only treatment which is suited to our pre- sent convictions. Can any institution have a closer relation to the wants and feelings of our nature ? 1 26S At the same time, it must be allowed, that there is a fine originality in this com- memoration of the death of Jesus. No other founder of a religion has desired to be remembered chiefly by his followers for dying a painful and ignominious death. Yet how simple and how sublime is the moral of such an institution. It is at once the essence of faith and of practice. It teaches us that we cannot be saved by our own merits, but that we must rely on the free mercy of God. It discovers to us the ex- ceeding sinfulness of sin, the holiness and justice of Him who would not pardon with- out this tremendous sacrifice. It teaches us to live like those who are in a state of trial and penitential suffering, to regard the world chiefly as a state of moral disci- pline and probation. But these are the views of natural as well as of revealed reli- ction, and he who would scoff at them when taught by the Gospel, should also deride them when inculcated by moralists. [See Notes and Illustrations, No. 73.] s 4 264 SECTION XXVIIL Is not the System of Christianity delivered like that of Nature, as dependent on the Will and Power of God ? In a former chapter *, we have remarked^ that in all our enquiries into moral or phy- sical science, we must argue upon things as they are, not upon ideal suppositions how the world might have been possibly con- structed. We have faculties which enable us, by patient investigation, to draw up a tolerable history of facts. These facts are entirely dependent on the will of God ; and when we have ascertained their existence, we must rest upon this foundation, as the ground-work of all philosophy. Now, it is no little confirmation of re- vealed religion, that it proceeds exactly upon the same principles. We are not in- formed, by the Scriptures, whether the world could not have been saved, if it had pleased * See Part I. Sect. 31. m5 God, by some other method than the death and sufferings of Jesus. What is asserted, is the propriety, the fitness of this method as it relates to mankind. There is no hmit assigned to the abstract power of God, but there is a hmit placed to the researches and enquiries of man. This limit, in natural and moral science, as well as in revealed theology, consists in confining our atten- tion to things as they are ; in tracing out the actual systems both of nature and of grace; and then in leaving them to depend on the will and wisdom of the Supreme. Hence, in laying down the doctrines of Christianity, it becomes us to state them as historical facts (see Part I. ch. SS), or as natural phenomena, not to assert that they arise out of fixed and immutable necessity. It has pleased God to give us those faculties which we now possess, and to place us in a world which is suited and adapted to these faculties. Had it seemed good to him, both our faculties and situations might have been totally different : but this is not a subject of rational enquiry, or which can lead to any sure and useful information. So, likewise, it 266 has pleased God to manifest his love towards mankind, by sending his son into the world to die as a sacrifice and atonement for our sins. It is here also possible, that he might have adopted some other method, if his sovereign power and wisdom had been dif- ferently exerted. But these are not en- quiries within the range of our limited faculties. It is our wisdom to examine into facts as they now exist ; for, as Butler has remarked, " the enquiry, what would have followed if God had not done as he has, may have in it some great impropriety, and ought not to be carried any farther than is necessary to help our partial and inadequate conceptions of things." [See Notes and Illustrations, No. 7-4.] 267 SECTION XXIX. Is not the Evidence of Christianity the most powerful and comprehensive which can be addressed to the Human Mind ? The evidence of the Christian Revelation is made up both of historical facts and of moral arguments. It thus combines the abstract associations of natural theology with the peculiar advantages of a revealed and historical dispensation. Now, this connection of natural with tra- ditional theology, necessarily brings to the Christian Revelation the most compre- hensive and universal evidence which can be laid before the mind. It is the evi- dence which belongs both to history and to moral science ; it appeals equally to our hearts and to our understandings ; it is either a detail of facts, which have been recorded by others, or it is a series of moral convictions addressed to our 268 own consciences. The combination of these two kinds of evidence, forms the strongest proof which we are capable of receiving, on all subjects which do not admit of strict mathematical demonstration. That this conjunction of abstract with historical evidence exhausts the whole ca- pacity of our minds, is plain from the re- flection, that all our faculties are either moral or intellectual. It is to the former, chiefly, that what are called the internal proofs of Christianity are addressed ; whilst its external evidence appeals to those intel- lectual powers by which the whole fabric of human knowledge has been reared. \ [See Notes and Illustrations, No. 75.] 269 SECTION XXX, Are not the peculiar Evidences of Christianity the strongest Confirmation of Natural Theo- logy f * The two great articles of natural theology are the existence of God and the superin- tendance of Providence over the world. The regular and established course of na- ture has always been the chief strong-hold of those who doubted or denied the exist- ence of an intelligent mind. They were disposed to refer the regularity of these na- tural operations to fixed fate and immutable necessity ; and though their pretences had often been refuted, yet still the appearance of this regularity always kept up amongst the ancients a considerable number of athe- istical sceptics. Now, it was the effect of miracles, by breaking through this regularity, to show that an active and intelligent being pre- * See Part I. Sect. 46. 270 sided over nature ; and the same evidence, which carries down to us the record of these miracles, must always assure us of this im- portant truth. It establishes the personality of the Deity on a sure and indisputable basis ; for it shows that neither mechanism nor fate, nor chance, can exclude the Almighty Mind from the command of the universe. A similar observation will also apply to the doctrine of a Providence, a doctrine which connects the Creator with his works, and yet which had been denied by many of the ancient theists. Now, iiropliecy is a direct proof of such superintendance in the affairs of the world ; and though it had been of no other advantage, it would have been an invaluable evidence of natural theology. Query 1. May we not hence account, upon moral principles, for the astonishing success of Christianity on its first promulgation ? 2. Do not the universal pretences to pro- phecy amongst Pagans, show that it might naturally be expected to form a leading evidence in any Divine Revelation ? [See Notes and Illustrations, No. 76.] 271 SECTION XXXI. Has not Christianity all the Essentials of a Universal Religion ? * It would no doubt have been a great argu- ment against the truth of the Christian Re- velation, if the obstacles which prevent its becoming universally prevalent, were such as arose out of the confined nature of its prin- ciples and genius. But since they are no other than such as prevent the universal diffusion of natural theology, and the pro- motion of learning and civilization amongst all the nations of the earth, the objection, if it be urged at all, will apply not so much to the Christian Revelation in particular, as to the whole government of Providence. What is it which prevents the universal spread of our religion ? " Is it that God may not be everywhere worshipped under this dispensation ? Is it that all men are not interested in its general principles, or ' * See Part I. Sect. 34. 272 that its duties do not extend to all ; or that it is not adapted to the principles of our nature, nor calculated to extend our happi- ness and comfort ? Or is it loaded with a number of positive institutions which are adapted only to local situations ?" * No, not one of these imputations can be fairly urged against Christianity. It is restrained only by the barbarism and ignorance of mankind. If aU the nations of the world were in the same state of moral civilization with Great Britain, can any one doubt whether Christianity would not naturally spread itself from pole to pole? Could you make the same assertions of Mahomet- anism, or of any other religion which hath ever appeared amongst men ? There are some other presumptions re- lating to a universal religion, which are also to be found in Christianity. It seems pro- bable that such a religion should have com- menced with the beginning of the world ; that it should always have been in the world, and that it should be intended to "* See Watson's Evidences of Christianity, Part II. ch. 5. 273 last to its conclusion. Now, this is true of Christianity when it is viewed in connection with Judaism, and if the assertions of its founder respecting the fortunes of his church are to be at all accredited. There is also a probability that such a religion would be published immediately by divine authority ; and that it would rest upon the same influence as that of nature, and pro- ceed in unison with the government of Pro- vidence. But this also is true of Christi- anity, if it be indeed that Revelation which it professes to be. The mere continuance of Ciiristianity for so many hundred years, and its progress amongst so many nations of diversified characters and manners, is no slight proof of it being intended for a universal dispen- sation. Until there shall be an example of some nation highly civilized and well in- structed in the doctrines of natural religion, living under a free government, and enjoying intercourse with this part of Europe, who shall be able to withstand the moral and historical evidences of our religion, the T 274 whole force of inductive reasoning will re- main in favour of our argument. If, indeed, the hopes of philosophy are ever to be realized, and the whole human race shall attain to the blessings of order and civilization, how are these advantages to be effected but by the diffusion of com- mercial and civil knowledge ? And is it not probable that this know^ledge will be chiefly promoted by means of those nations which are already Christians ? But, if so, the knowledge of Christianity will go hand in hand with the progress of civilization. Now, this is not only a probability founded upon abstract reasoning, but one which is in some degree founded on past experience, and warranted by the present appearance of the world. Is it not thus that the blessings of knowledge and civilization have been gradually imported from Europe to Ame- rica? Whatever has been the chief method by which mankind have hitherto been im- proved in social order, and brought into an acquaintance with their moral and religious 275 duties, iit is highly probable that the same method will still continue to advance them in the same blessings. Now, that Christi- anity has hitherto been the chief channel of diffusing these advantages, there can be no dispute ; and it will accordingly follow that we are to look to this religion for the consummation of our hopes hereafter. Queri/. Is it not probable that the dif- fusion both of Christianity and of useful knowledge and civilization, will take place chiefly by means of colonies sent out by the nations of Europe ? Is not the discovery of the real principle of population a step to- wards awakening this spirit of colonization amongst us ? [See Notes and Illustrations, No. 77«] T 2 276 SECTION XXXII. Does not Christianity profess to be a Reve- lation designed for the Benefit of the whole World ^^ Although the considerations which have been already urged seem sufficient to show the universal nature of the Christian reli- gion, yet it may be proper to show that this dispensation is unlimited, even whilst its knowledge is but partially diffused, and its temporal benefits extended only to a small proportion of mankind. Now, that the language of Christianity admits of the most wide and universal in- terpretation, may be seen from the follow- ing arguments : First, Its author is described as " the Lamb slain from the foundation of the world," as " having given himself a ransom for all," as " having tasted death for all men." He is styled " the Propitia- tion for our sins, and not for ours only, but . * See Part I. Sect. 34. 27Y lor those of the whole world," His death is described as being of equal extent with the universal evils arising from the Fall ; and he must often have suffered, it is ar- gued, since the foundation of the world, had not his atonement been of inestimable and unlimited importance. Secondly, The strongest proof of this universality arises out of the character of the founder of Christianity, as " the Medi- ator between God and man ;" and from the office which He will discharge over all, a& " the Judge of quick and dead." This being a doctrine admitted by all Christians, there is no appeal from its consequences. If Jesus is to be the judge of all men, then it is in the highest degree improbable that the whole human race is not in some way or other connected with Him as a Redeemer. The same conclusion will also arise from those passages of Scripture in which we are directed " to pray for all men," " to love and to honour all men." Let any candid deist consider, whether it can be fair to object against a religion which contains such universal doctrines ; as T 3 278 if it were limited, and partial, and confined to a few ? Whether he believes in Christi- anity or no, as a Divine Revelation, he must admit that these doctrines are laid down in the New Testament ; and that, therefore, it deserves that prepossession in its favour which naturally arises out of its professing to be intended for the benefit of all mankind. Query. Has there any other religion ever appeared in the world which has made the same universal professions ? [See Notes and Illustrations, No. 78.] 279 SECTION XXXIII. Are the Divisions or the Vices of Christians to be esteemed any Argument against the Truth of our Religion f * Since it was not only probable but certain, that, according to the present constitution of human nature, whatever Revelation might be afforded, it would be subject to the same variety of moral dispositions and intellec- tual talents which are employed about the ordinary affairs of the world, it cannot be equitable to urge that as an objection against the truth of Christianity, which arises solely out of the state and condition of human nature. How was it possible to prevent many differences of opinion respecting any dis- pensation of God to man, unless all our talents and capacities had been reduced to the same level, or unless that variety which is one of the leading features of nature, had * See Part I. Sect. 35. and 36, T 4 280 oeen entirely abolished ? Is not Revelation, in this respect, in the same situation as na- tural theology ? Is it not chiefly in the theory of both that these difficulties occur ? Are the divisions which subsist amongst Christians more numerous than those which occur amongst philosophers ? or would it be fair to argue against philosophy itself, be- cause there is such a variety of sects and opinions in the learned world ? If all Christians had thought exactly alike on the subject of their religion, there would have been little or no scope for the exercise of moral candour and of mutual forbear- ance. There would not have been the same motives for diligence and curiosity, and for investigating the grounds of our own opinions. This uniformity would neither have corresponded to the appearances of hu- man life, nor have elicited human talents, nor tended to increase our knowledge or virtue. As to the vices of many who profess to believe in Christianity, they are no more chargeable on Revelation than the vices of others who believe onlv in the doctrines of 281 natural religion are to be charged upon the principles of rational theism. " There is, I fear," says Ogden, " yet one more cir- cumstance in which the Christian Revela- tion and the religion of nature bear to each other, unhappily, but too near a resem- blance ; and that is in their success, or rather in their want of it. They neither of them produce, in any due degree, the effect which they ought — the reformation of the world." The same remark may, indeed, be ex- tended to all the blessings of creation ; to our various talents of mind, and body, and estate. Some of the most valuable gifts of God become by abuse the most fruitful sources of calamity and crime. That Chris- tianit}*, then, should be liable to similar abuses, shows only that it corresponds to the ordinary dealings of God with man- kind, and that it is subject to the same free agency of man which so often perverts the best intentions of Providence. But this objection, if pushed to its full extent, viz. that Christianity has not upon the whole improved the moral condition of 282 mankind, is false and unfounded ; as any one may learn, either from a comparison of ancient with modern history, or from what perhaps is more to be depended on, a com- parison of the present state of the Christian world with that portion of the globe which is still buried in Paganism and idolatry. The truth seems to be as we have already remarked, that neither Christianity nor the religion of nature have done all which they might have done for the improvement and happiness of mankind. Both have succeeded to a certain extent, and both have failed beyond this extent. Yet neither are justly chargeable with errors which arise out of the weakness of reason, or out of the abuse of man's free agency. [See Notes and Illustrations, No. 79-] 283 SECTION XXXIV. Is it not a strong Presumption in favour of Christianity, that it is adapted to the Ca- pacities of the Poor f * There is one consideration which must strike the mind of every reflecting theist, as a remarkable circumstance in favour of the Christian rehgion. It is this, that it is adapted to the situations of the bulk of mankind ; that it has overcome the diffi- culty of instructing the poor in their duties toward God and their neighbours ; and that even allowing it had taught nothing beyond the duties of morality, yet that it has taught them to the people at large, instead of confining this knowledge to a select and limited number of the higher orders. So sensible were the ancient philosophers of this difficulty, that they seldom appear to have attempted any thing beyond the in- struction of their own immediate adherents, * See Part I. Sect. 37- 284 giving up the cause of the multitude as al- together desperate. It was a general maxim amongst them, that every one should wor- ship and sacrifice according to the custom of his country ; that is, in other language, that the errors and superstitions of the vul- gar should not be openly disturbed. * Now, it is surely no little argument in favour of the Christian Revelation, that it has adopted a method of instruction which is level to the apprehensions of all man- kind ; and that, while its doctrines possess a sublimity which may delight and amaze the most refined taste, they have a plain- ness and simplicity which render them practically intelligible to the meanest capa- city. The institution of a visible church, and the ordinance of public preaching, should also be mentioned as no slight indications of a wisdom superior to all the inventions of human ingenuity. Simple as these ap- pointments may appear, they are altogether peculiar to Christianity ; and they have done * See Xenoph. Memorabil., lib. iv. c. 3. sect. 8. 285 more for the interests of piety and morals than all the labours of philosophy. Their simplicity is like that of nature, in which every thing is accomplished by means which are apparently the most artless, and yet the most efficacious. [See Notes and Illustrations, No. 80.] 286 SECTION XXXV. Is it not a Presumption in favour of Christi- anity, that its Truth has been admitted hy the great Majority of the learned P * We have already more than once remarked that the most sage and reflecting of the ancient philosophers acknowledged their want of a Divine Revelation, and were fully sensible of the darkness and uncer- tainty which attended their own reasonings. Hence we have deduced a presumption in favour of a Revelation in general. But this presumption will be still further height- ened when applied to Christianity, since it has actually received the approbation and belief of the wisest and best of those to whom its doctrines and evidences have been addressed. We do not deny that some individuals of extraordinary talents have avowed them- selves unbelievers ; but these are not only * See Part I. Sect. 35, 36. and 38. 287 few in number, but in moral worth and respectability of character they are not to be mentioned with those who have given it their support. A large proportion of these infidels have been men of the most loose and profligate morals, and who have avowed their contempt and disbelief of the most essential articles of natural theology. Others have assailed our religion with wit and buf- foonery, instead of debating its evidences with calmness and sobriety. Now, these cannot be adduced as fair and conscientious witnesses against us ; and their opposition, if it can be supposed to have any weight, ought to be esteemed entirely in favour of its truth. And though, as we are willing to admit, there are a few others of decent and respectable character, yet something must always be allowed in moral computations for the peculiarities of individual temper and disposition. They may have been early prejudiced against Christianity by the errors with which they had seen it associated, or they may not have con^^idered it with suf- ficient attention ; or the love of paradox and singularity may have tempted thein to 12 288 oppose what the generahty of their neigh- bours admitted. The same exceptions have occurred in the behef of the plainest doc- trines of natural theology. At any rate, the deduction to be made on this account is not sufficient to counterbalance the weight of the opposite evidence. The argument is this : Whereas the gene- rality of the ancient philosophers derided and disbelieved the popular system of Pagan mythology ; upon the contrary, the great majority of good and wise and learned men in modern times, have admitted the truth of the Christian Revelation. Now, as it was a presumptive argument against the former, that it had offended the judgments and opinions of those who were best ena- bled to decide upon such questions ; so it must be granted to be an equal presump- tion in favour of the latter, that it has received the approbation and support of the majority of those who could most easily have detected any fallacy in its evidences or any absurdity in its doctrines. [See Notes and Illustrations, No. 81.] 289 SECTION XXXVI. Does not Christianity derive some Credibility from its having gimdually and progressively advanced f According to the principles of reason and probability, it has been shown *, that a Re- velation, coming from God, would be gra- dually and imperceptibly developed ; that it would not at once shoot up into sudden ma- turity, but that it would accord with the usual course of nature, by progressively advancing with the different ages of the world, and by accompanying us in our va- rious stages of knowledge and civilisation. This probability is not only warranted by our observations upon external 'nature, but it is confirmed by the whole history of human knowledge. If the evidences of such a Revelation were to be in any degree ra- tional, it is necessary that they should par- take of this gradual and progressive deve- * Sec Part I. Sect. 3J>. u 290 lopement ; and that they should be suited to the character of man according to his ad- vance in mental improvement. Now this is what we affirm may be dis- covered of Christianity, when viewed in its connection with Judaism. It is a dispen- sation which hath been gradually unfolding from creation unto tlie present day ; its evi- dences, doctrines, and precepts have been adapted to the infancy, the youth, and the manhood of the world. At first it de- pended, in a great measure, upon visible manifestations of the Deity ; then it was shadowed out in types and figures, accom- panied with prophetical descriptions ; and at length, in the fulness of time, the ex- pected Messiah arrived. With him com- menced a new series of events : that religion, which had hitherto been a state of pupilage, and confined to a particular people, was now to be offered to the com- mon acceptance of all nations ; that reli- gion, wliich had hitherto been typical and scenical, was now to be realised by the ac- complishment of predictions, and to be laid before mankind as matter of moral and his- 291 torical record. But this change could not be effected without a multitude of plain and incontestible miracles, aided by all the force of prophetical accomplishments and moral excellence. The immediate re- sult was, the rapid diffusion of Christianity over the whole Roman empire. After this grand establishment of the Christian reli- gion, it was left to confide upon its own intrinsic excellence : its progress was IpSt dependent, in a great degree, on secondary causes, and the state of human knowledge and civilisation. Hence it sank and suf- fered with the decline of learning, still, however, keeping alive those embers which were afterwards to be relumined into flame. With returning light and knowledge, it sprang again into activity, achieving its own reformation with that of philosophy ; and it has ever since been makino; slow but con- stant advancement in the world. Now, whatever may be thought of this Revelation in other respects, it must be granted that it is calculated to afford the greatest display of moral and historical evi- dence. In addition to its miracles and pro- u 2 292 phecies, it offers to our consideration all the incidental proofs and circumstantial argu- ments which have grown up in the period of nearly six thousand years. To mention only one example, how could the evidence, which is reflected upon Christianity from the history and the sufferings of the Jews, have been connected with any other than a gradual and progressive dispensation ? But why should we mention any evidence in particular, when the whole series of our arguments is one continued illustration of this assertion? From these observations, it will appear upon what a vast and complicated pile of evidence the Christian Revelation is founded, and how totally they mistake its nature and genius who would endeavour to simplify it into any one species of proof, to the exclu- sion of others. In the endless variety of its arguments, there is matter adapted to every variety of disposition. Those who delight in a series of connected facts may here trace the history of mankind from their first creation. Those who are pleased with the resemblances between types and reali- 293 ties, may here compare the whole of the Jewish poHty with their explanations in- the Christian church. Here the lover o£ strict and positive testimony may find mul- titudes conspiring to bear witness to mira- cles ; and here, also, those who take plea^ sure in comparing predictions with their corresponding events, may find the most clear, accurate, and incontestible examples* of their favourite species of evidence. But of all the proofs which have arisen to Christianity, from its being a gradual and progressive system, none are more valuable, more numerous, or more justly worthy of attention, than those which depend on its alliance and connection with the govern- ment of Providence. If it had not been this gradual and progressive dispensation, all its moral, reasonable, and circumstantial evidence would have been lost. But this is the kind of evidence which comes home to our business and bosoms without the toil of study and the labour of abstraction. Amono'st the thousands who believe in Christianity, it is but a few, comparatively, who are enabled to look into its prophetical u 3 294 and historical arguments. The great ma- jority of its followers must rely upon their own convictions of its suitability to their nature and condition, and to the effects which they behold it daily producing upon society. But these are evidences arising out of its being a gradual and progressive dispensation, from its harmonising with the course of society, and proceeding in unison with ordinary affairs of the world. It is in this manner that the connection of Christianity with Natural Theology be- comes more and more apparent ; so that hereafter it may imply some doubts of a Providence to question the truth of that religion by which the blessings of Provi- dence have been chiefly distributed. Even now it looks too much like the carelessness of the sceptic to refuse to investigate its claims. [See Notes and Illustrations, No. 82.] 295 SECTION XXXVII. Does not Christianity derive some Credibility from its permanent Continuance in the World f * Supposing that novelty or persecution could account for the early influence and the rapid diffusion of Christianity, on its first publi- cation, yet these causes must long since have ceased to operate. If it could have imposed on the credulity of dark and igno- nant ages, is it probable that an imposture would flourish with the advancement of learning, and revive with returning intel- lect? Mahometanism, the only religion which can be compared to the Christian, was at first established by violence; and it has never since been able to make its way out of the Turkish empire. Besides, its doc- trines, unlike those of Christianity, are ad- dressed to the passions, rather ^than to the * See Part I. Sect. 40. U 4 296 understandings, of mankind. But there k no subject of human reason on which so many minds have been exercised, as upon the evidences of the Christian Revela- tion. It was at first opposed to the united prejudices of Jews and Pagans ; and ever since it has been combated by individuals of /the most splendid talents. Now, what has been the practical result of all this en- quiry and investigation ? Why, not only the maintenance of Christianity against all the wit and learning of its opponents, but its prevalence, and propagation, and pro- motion in the world. Whether it be true or false, it has withstood all the attacks of un- believers ; it has alike triumphed over their secret machinations and their open violence. Humanly speaking, there is not the smallest probability that the Christian religion can ever be demolished. The predictions of the founder of Christianity, concerning his church, have begun to assume an historical as well as a prophetical appearance. To every future opponent, the same reply may be given which was given by Bishop Watson to Mr. Paine : « The Bible, Sir, has with- 297 stood the learning of Porphyry and the power of Juhan ; to say nothing of the Manichean Faustus, it has resisted the genius of Bohngbroke and the wit of Vol- taire, to say nothing of a numerous herd of inferior assailants. Why, then, should it fall by your force ?" This argument, though not conclusive, is certainly a strong presumption in favour of our religion : it evinces a power and buoyancy in its evidences which renders the cause of infidelity more and more hope- less. So far from a decay in the proofs of our religion, as Mr. Hume imagined, it grows rich with the spoils of time, and is invested with new credibility by the lapse of ages. By its permanence and continu- ance, it becomes more and more identified with the history of the world, with the progress of civilisation, with the govern- meiit of Providence, and with the welfare of natural religion. Every unsuccessful attack upon its truth becomes another in- direct evidence in its favour. [See Notes and Illustrations, No. 83.] 298 SECTION XXXVIII. h there not some Credibility derived to Chjis- tianity from its past and present Influence on Human Happiness f * On the acknowledged principles of natural theology, that we are living under the su- perintendance of a wise and merciful Pro- vidence, there must arise a strong presump- tive argument in favour of any religion which has diffused the greatest portion of happiness and virtue amongst mankind ; and which appears fitted to carry the facul- ties of the human mind to the highest pitch of moral excellence which they are capable of attaining. Now previous to any enquiry into the evidences of Christianity considered as a divine revelation, it is matter of plain his- torical record, that this religion has diffused a greater proportion of happiness and virtue, and social and domestic order, than any other channel by which the prosperity of the * See Parti. Seel. 41. 299 human race has been advanced. Consider the situation of modern Europe as contrast- ed with its ancient manners and condition, or compare it with those regions which are still unvisited by our religion, and jou will at once be persuaded, that, whether Chris- tianity be true or false in its divine preten- sions, it is favourable to the exercise of reason, and to the promotion of our tem- poral happiness, in a degree, which places it at the head of all moral, political, and social improvements. If we believe, with the generality of phi- losophers, that mankind are destined to attain far higher degrees of knowledge and civilisation than they now possess, and that there is a tendency in human affairs towards general improvement, is it not probable, that the same medium by which they have attained their present superiority will also conduct them to these ulterior advantages ? Since this religion, in particular, has been the most effectual instrument of reclaiming barbarous and savage nations, and of bring- ing them to juster notions respecting the 300 Deity, is it not probable, by an inter- course with those learned and polished countries, which are already Christian, that science, literature, and civilisation may be gradually carried throughout the world ? Is there not an accordance in these views between the hopes of philosophy, the pro- mises of prophecy, and the experience of history ? Let any reflecting Theist survey the past and present influence of Christianity upon human happiness; let him consider how it has abolished many cruel and unnatural customs, introducing mildness, charity, and benevolence into the place of savage fero- city and tyrannical force ; let him con- sider how it has diffused, in some degree, over the whole of society those advantages which were before restricted to a few amongst the higher orders ; let him com- pare ancient with modern history, and then let him reflect whether it is probable that such extensive and inestimable benefits could have been derived from a mere fic- tion and imposture. Would it not be 301 subversive of the fundamentals of natural theology to believe that Providence had thus universally befriended the cause of error and delusion ? £See Notes and Illustrations, No. 84.]} 302 SECTION XXXIX. Does not Christianity derive some Credibility from the Impieties and Contradictions con- tained in the Writings of its Opponents f * It was long since observed by Mr. Locke that Deists in our days, who obstinately reject Revelation when offered to them, are not such men as Socrates and Tully, who lamented and deplored the ignorance of nature ; but that under the pretence of deism, they generally ridicule all that is truly excellent in natural religion, -f- This is a serious charge which requires to be upheld by strong evidence. The fol- lowing facts will, I apprehend, go far to substantiate its truth. Lord Herbert % the father of our English Deists, apologizes for lewdness in certain cases " as resembling the thirst of a dropsy, " or the inactivity of a lethargy j" and Tin- * See Part I. Sect. 42. f Reasonableness of Christianity. :j: Lcland, vol. i. Letter 1. 303 dal^ speaks in a similar manner in his book intituled " Christianity as old as the " Creation." It was the favourite principle of Mr. Hobbes, that the civil law was the sole foundation of right and wrong ; and that religion has no obligation, but as en- joined by the magistrate. De Give, p. 343. Bolingbroke asserts f , " that the only con- " sideration which can reconcile a man to " confine himself to one woman, and a " woman to one man, is this, that nothing " hinders them from indulging their de- " sires with others." Hume \ adopts the opinions of a French writer, " that adultery " must be practised if we would obtain all " the advantages of life ; and that female " infidelity, when known, is a small thing, " and when unknown is nothing." Self- denial, according to the same writer, is " a " monkish virtue." Bolingbroke resolves our sentiments of sexual modesty into " mere vanity," or pretence " for excessive lust." This shame, he says, is but " arti- * Christianity as old as the Creation^ p. 32. f Works, vol. V. p. 167. X Fuller on Deism, p. 38. 304 " ficial, and has been inspired by human " laws, by prejudices, and the like. He is " not certain that the laws of nature for- " bid incest of the highest kind." See Le- land's Deistical Writers, vol. ii. Letter 26. It is the opinion of Rousseau^ that our feelings are to be made the standard of morals. " I have but to consult myself," says he, '•' what I ought to do. All that I " feel to be right, is right. Whatever I " feel to be wrong is wrong. All the mo- " rality of our actions lies in the judgment " we ourselves form of them." * The phi- losophy of Mr. Gibbon led him to blend the most obscene remarks with the details of history. Godwin recommends abortion and infanticide as the best methods to keep down population. Bayle attempts to prove atheism less hurtful to a state than super- stition. The doctrine of a particular pro- vidence is denied by Chubb and Boling- broke. Prayer is objected to by Mr. Blount. Lord Shaftesbury frequently attempts to ridicule the doctrine of future rewards and * Emilius, vol. i. p. 166 — 168. 305 punishments. The propriety of public worship is strongly contested by Boling- broke. He is also very sceptical as to the immortality of the soul, and denies that we have any notions of the moral attributes of God. Collins writes ao-ainst the immorta- lity of the soul, and against human liberty and pre-agency. Mr. Hume denies that we have any such evidence of the Divine attri- butes as can lead us to expect a state of moral retribution. The obscenities of Vol- taire are scattered over every part of his writings. Lord Chesterfield inculcates a code of practical irreligion in his letters. Godwin and Mary Woolstoncroft derided the solemnities of marriage as of no import to society. With such principles, it is no wonder that the lives of infidels should in general be profligate and licentious in the extreme. The morals of Rochester and Wharton need no comment. Woolston was a gross blasphemer. Blount solicited his sister-in- law to marry him, and being refused, shot himself Tindal was distinguished for his vices, and for a total absence of moral 306 principle. Hobbes imblushingly avowed that he wrote his " Leviathan to serve the " cause of Charles I., but finding him fail " of success, he turned it into a defence of " Cromwell."' Morgan professed himself a Christian at the very time he was an infi- del. Voltaire passed a life of profligacy and immorality. Hume died jesting about Charon and his boat. Collins, though an infidel, qualified himself for office by taking the Lord's Supper. Shaftesbury did the same. Paine was notorious as a swearer and a drunkard. The confessions of Rousseau convict him of the most flagrant vices. * If it should be replied, that the lives of many Christians are no better than those of infidels, while we unwillingly admit the fact, we must accompany our admission with two observations. First, that such Christians act in opposition to those principles which they profess, whereas the crimes of infidels are justified by their opinions. Secondly, that we have here mentioned the most eminent apostles of infidelity ; those who are looked up as its ornaments and teachers. Now, * See Fuller on Deism, Part I. Ch. 5. 307 let the most eminent teachers of Christi- anity be mentioned, and see whether they are equally celebrated for their vices and immoralities. Supposing this to be a fair statement of the question, does not there a presump- tive argument arise in favour of Chris- tianity from the decided moral superiority, both in theory and practice, of its adherents over its adversaries ? Can it be unreason- able to surmise, that those principles are founded in truth and rectitude, which amidst all the weakness and frailties of hu- manity, have enabled their believers to ap- pear to so much advantage, when compared with their adversaries ? [See Notes and Illustrations, No. 85.] X 2 308 SECTION XL. Does not Christianity derive sofne Credibility from its being the only Revelation which can possibly be true ^ We have remarked *, that there would exist a strong presumption against the truth of any Revelation which did not possess a manifest superiority over all which falsely made the same pretensions. Now this superiority, by the confession of our oppo- nents, is inherent in Christianity when it is compared with Mahometanism, (the truth of Judaism, as an original Revelation being allowed by Christianity,) which is the only religion besides in the world professing to be a Divine Revelation. It should be considered, then, that the question is not which out of several Reve- lations is true, but whether there has been any Revelation at all ? For if the truth of * See Part I. Sect. 43. 309 Christianity be not admitted, there is not the slightest probabihty that the claims of Mahometanism would be allowed in its stead. Whatever degree of abstract probability, therefore, may attach to the general propo- sition, that some Revelation would be given by God to man, the entire force of this pro- bability is now concentrated on the Chris- tian Revelation. This is a consideration which not only narrows the labour of en- quiry, but which diminishes the risk of mistake ; for it is more likely that we can discover the truth, when it is thus brought to a single point, than if we had been first obliged to balance the contending claims of several rival candidates. [See Notes and Illustrations, No. 86.] X 3 310 SECTION XLI. Is not the Scripture Doctrine that we are saved by the free Me7xy of God, strictly in Unison with the Suggestions of enlight- ened Reason f * " He that for giving a draught of water to a thirsty person should expect to be paid with a good plantation, would be modest in his demands compared with those who think they deserve heaven for the little good which they can do upon earth." f Such was the observation of a man of virtue, though no believer of Christianity, when reflecting on the utter disproportion which exists between the good actions of the best of men and a state of eternal happiness after death. " You see by this," he adds, " my notions of good works, that I am far from expecting to merit Heaven by them." In the present state of human nature, it may be doubted whether a high degree of * See Part I. Sect. 44. t Franklin's Correspondence, Letter I. p. 2. 311 dependence on our own merits be not alto- gether incompatible with any sentiments of piety towards God. Since man, as we have repeatedly observed, is now in the situation of a peiiitent, all his virtues must be founded in humility. Hence the proud language of ancient Stoicism was altogether unfitted to our nature. It was an attempt to make man talk like an innocent being who could depend upon himself; whereas he knows and feels that he is guilty and deserving of punishment j and that his only chance of escape arises out of the goodness and mercy of his Creator. How far these views of our unworthiness are positively supported by the opinion of the ancient philosophers, may admit of con- siderable doubt. Perhaps it would be diffi- cult to adduce any clear and decided testi- mony on this subject, though it might be inferred from the usual language of their prayers and from their sentiments respect- ing sacrifices and atonements. As soon as a man confesses that he is a sinner, he vir- tually confesses that he must depend on the mercy rather than on the strict justice of God. X 4 312 It is these sentiments respecting our own natural demerits, which have rendered the morality of the Gospel at once so original and so efficacious. Casting down those high imaginations which were so little adapted to our fallen nature, Christianity commences its career by laying deeply the foundations of our repentance towards God, and then by offering us pardon and salvation through Jesus Christ. A religion so adapted to the meridian of our nature, has surely some strong recommendations to attract our at- tention. Whether it be fact or fiction, it is calculated to meet the exigencies of our situations. It approaches us with the ap- ■pearmice of truth on account of its suita- bility to our faculties and to our moral principles. How, then, can we refuse to ]ook into the evidences of its history ? [See Notes and Illustrations, No. 870 313 SECTION XLJI. Does not Christianity acquire some Credibility from the acknowledged Superiority of the Modern Systems of Natural Religion ? * It is a generally admitted fact, that from some cause, the ethical systems of modern times are far more complete and consistent than those of antiquity, more particularly in that part which relates to the duties and doctrines of natural theology. Now it is at least a possible supposition, that this supe- riority may in part have arisen out of the Christian Revelation, especially since it can- not well be attributed to any want of thought or talent in the ancient philosophers. This supposition is rendered still more credible from considering that the perfec- tion of our modern morality consists solely in its agreement with the moral precepts of Christianity. For as we have before ob- served f , whenever there is any variance in * See Part I. Sect. 45. f See Part II. Sect. 39. 314 this respect, it loses all its wonted aspect of superiority, and immediately falls back into the grossest errors and contradictions of the ancients. There is one particular which has just been mentioned, which seems to have been tacitly adopted into all the modern systems of natural religion, which, I think, may be clearly traced to the doctrines of Revelation. It is this — that no man now thinks he can deserve eternal happiness as a matter of right due to him from the justice of God, but that he must simply rely upon his mercy. Though Mr. Blount, in his Oracles of Reason, would state this as one of his seven articles of natural religion, yet it may be doubted whether it were thus positively stated by any of the moralists of antiquity. Upon the whole, it must be allowed that the mere fact of the great superiority of our modern systems of natural religion, is no little presumption in favour of the Christian Revelation. From some cause or other, it is plain that an individual of very moderate abilities may now draw up a system of prac- tical ethics which shall far outshine in purity 13 315 and moral excellence the most elaborate treatises of the ancients. This is a singular phenomenon, and certainly deserves our en- quiry ; but the enquiry cannot be prosecuted without investio-atinff the influence of Chris- tianity on our habits of moral disquisition. Another remarkable distinction between the morals of ancient and modern society, is to be found in the far greater attention which is now generally paid to the wants of the poor. Though hospitals and in- firmaries were not quite unknown amongst the heathens *, yet they were comparatively of very rare occurrence. Is it not at least probable that we owe this superiority to our religion; and does not this probability call for an examination into its historical evidences ? [See Notes and Illustrations, No. 88.] * See Jortin on Christian Religion, p. 152. 316 SECTION XLIII. h there not some Credihility derived to Chris- tianity from the Admissions and Eulogiums of its Adversaries P It is a matter of surprise that most of those writers who have distinguished themselves by their attacks upon the evidences of Chris- tianity, have been loud and express in their commendations of its moral principles and effects. Since we can attribute these ac- knowledgments to nothing but the force of its intrinsic merit, I have thought that it might be serviceable to collect a few of their most striking opinions on the subject. Lord Herbert, the earliest of our English -deists, after many honourable compliments to the Scriptures, thus concludes his cele- brated work on the Religion of the Gen- tiles : — "I freely submit myself to the " censure and judgment of the Catholic " and orthodox church." Mr. Hohbes declares, " that though the laws of nature be not laws as they proceed 317 from nature ; yet as they are given by God in Holy Scripture, they are properly called laws ; for the Holy Scripture is the voice of God, ruling all things by the greatest light." See Leland's Deistical Writers, vol. i. p. 35. Mr. Blount has delivered his opinion respecting Christianity in the following words : — " Undoubtedly, in our travels to another world, the common road is the safest ; and though deism is a good manur- ing of a man's conscience, yet certainly, if sowed with Christianity, it will produce the most plentiful crop." Oracles of Reason, p. 87—91. Mr. Tindal affirms of Christianity, " that when strip t of the additions which policy, mistakes, and the circumstances of time have made to it, it is a most holy religion, and is so far from being indefensible, that it carries with it its own evidences." Christianity as Old as the Creation, p. 422. Doctor Morgan, in his Moral Philosopher, amidst many other encomiums on Christi- anity, thus expresses himself: — " If the re- ligion of nature, amidst the present pravity and corruption of mankind, was written 318 with sufficient strength and clearness on every man's heart, why might not a Chinese or an Indian draw up as good a system of natural rehgion as a Christian ; and why have we not met with any such ? Let us take Confucius, Zoroaster,. Plato, Socrates, or the greatest moralist that ever lived with- out the light of Revelation, and it will appear that their best systems of morality are intermixed and blended with much superstition, and so many gross absurdities as quite eluded and defeated their main design." Moral Philosopher, p. 143. Mr. Chuhb acknowledges " that the writ- ings of the Apostles contain excellent cau- tions, advices and instructions, which serve for the right conducting our affections and actions ; and that it may be a piece of jus- tice due to Christianity to acknowledge that it yields a much clearer light, and is a more safe guide to mankind than any other tra- ditionary religion, as being better adapted to improve and perfect human nature." See Chubb's Posthumous Works, vol. ii. p. 297. Mr. Hwne often professes to speak of Christianity with profound respect. Thus, 319 in the tenth section of his Essay on Mira- cles, he says, " that our most holy religion " is founded on faith, not on reason ;" and he asserts " that it aives him delioht to have " invented an argument which may confute " the dangerous friends or the disguised " enemies of the Christian rehgion." The same observation will also apply to many of Voltaire s remarks on Pascal's Thoughts. Thus, in one place, he says, " The Christian religion, founded in truth, has no need of doubtful proofs ;" and in another, he says, " It is certain from faith and Revelation, things above the comprehension of man, that we are fallen ; though nothing is less apparent to reason." Lord Bolinghroke often declares his ad- miration of genuine Christianity : — " He " allows that the Gospel is in all cases one " continued lesson of the strictest morality, " of justice, benevolence, and of universal " charity." In another place, he affirms, " that genuine Christianity was taught of " God." See other instances adduced by Leland in his Deistical Writers, vol. ii. p. 177, &c. 320 Mr. Toland constantly professes himself a Christian in his book styled " Christianity not Mysterious," and asserts that it is his design to reconcile Christianity with natural religion. Lord Shaftesbury wrote a preface to a selection of Dr. Whichcote's Sermons, in which he expresses his hope " that those who had been prejudiced against Christi- anity, might be induced to like it better." See Leland's Deistical Writers, vol. i. p. 54. Mr. Woohton professed his attachment to the mystical sense of Scripture in opposition to the literal, and speaks " of rescuing the Apostles and Evangelists, the Prophets and Fathers of the church, out of the hands of the preachers of the letter." He charges his antagonists " with ignorance and malice " in representing him as a writer in favour " of infidelity, declaring that he is the " farthest of any from being engaged in " the cause of infidelity ; that he writes, " not for the service of deism, which has " no place in his heart, but for the honour " of the holy Jesus and in defence of Chris- " tianity." At tlie end of his fourth Dis- 321 course on the Miracles, he declares, " that " his design is the advancement of the " Messiahship of the holy Jesus, to whom " be glory for ever, amen." See Leland, vol. i. letter 8., also Bishop Smalbroke. * The eloquent eulogy of Rousseau is well known : — "I will confess," says he, " that " the majesty of the Scriptures strikes me " with admiration. Peruse the works of " any philosopher ; how mean, how con- " temptible are they compared tvith the " Scriptures ! Is it possible that a book so " simple and yet so sublime, should be " merely the work of a man ?" &c. See his Works, vol. V. p. 215. Dr. Franklin acknowledges " that the system of morality and religion, as left us by Jesus Christ, is not only the best which the world has ever seen, but which it is ever likely to see." Franklin's Correspondence, p. 130. Even Mr. Paine professes a regard for the character of Christ. " He was," says he, " a virtuous and amiable man. The * See the Prefaces to his Vindication of the Miracles, vols. i. and ii. y 322 morality which he preached and practised was of the most benevolent kind." Age of Reason, part i. p. 5. Mr. Gibbon, in several passages of his History, contrasts the morality of the Gos- pel with that of the Pagan idolatries ; and attributes the rapid propagation of the Gospel, in no small degree, to the superior virtues of the early Christians. See the Decline and Fall of the Roman Empire, vol. ii. chap. 15. Doctor Middleton (who has been gene- rally ranked amongst unbelievers), after contrasting the theology of Cicero with that of Scripture, thus expresses himself: — " When we reflect on all this, we must needs see abundant reason to be thankful to God for the divine light of his Gospel, which has revealed at last to babes and sucklings, what was hidden from the wise ; and with- out pains of searching or danger of mis- taking, has given us not only the hope but the assurance of happiness ; and made us not only the believers, but the heirs of immortality." Life of Cicero, vol. iii. p. 354. We need not stop to enquire, whether 323 these writers were sincere or not in the sentiments which they have here expressed. If they were sincere, it shows the moral excellence of that religion which could have wrung such acknowledgments even from its adversaries. If, upon the contrary, they feigned these opinions, what becomes of their honour and integrity ? In either case, is it not a presumptive evidence in favour of our religion ? [See Notes and Illustrations, No. 89.] Y 2 324 SECTION XLIV. Ts not the political Situation of the Jews a presumptive Argument in Favour of Chris- tianity f Independent of all researches into pro- phecy, let any reflecting individual consider the pa^t and present fortunes of this extra- ordinary people. In connection with his belief of a superintending Providence, let him consider whether there be not some reason to suppose that they are living under an extraordinary dispensation ; and that they are distinguished from all other nations of the earth, by some peculiarities which are not to be accounted for on the ordinary principles of our nature. Here is a people who have long been ex- iled from their own country, yet who remain unmingied amidst other nations. In their countenances, their customs, their religion, they are unaltered by climate and situation. We may recognise a Jew wherever we meet 325 with him. Though they are to be met with in every part of the world, yet they are strangers and foreigners in every country ; and, however rich as individuals, yet they are not domesticated by their commercial intercourse. They are still a peculiar peo- ple. Now, it being matter of public notoriety, that this nation stands intimately connected with the evidences of Christianity, that they have handed down to us the Old Testa- ment, and were immediately concerned with the leading facts of the Gospel history, let any reflecting man consider whether there does not arise some degree of presumption in favour of Christianity from those peculiar circumstances, which have hitherto distin- guished them from all other political soci- eties ? The very existence of the Jews, at the present day, as a distinct and separate na- tion, is against all our notions of probability. It appears to be little short of what we usually signify by a miracle. Then they seem evidently to lie under some symptoms of divine displeasure. There is a reproach Y 3 326 and obloquy attending them which can hardly be accounted for but on some extra- ordinary circumstances in their history. Whatever may be thought of the exact amount of such presumptive evidences, they must at least warrant any man's examina^ tion into that connection which subsists between Judaism and Christianity. Since it is notorious that there now exists a peo- ple, distinguished from all others by many remarkable circumstances, and that the his- tory of this people is intimately connected with the authenticity of the Old and the New Testament, it becomes us, as mere political enquirers, to look into the relation which they bear to the evidences of the Christian Revelation. [See Notes and Illustrations, No. 90.] 327 SECTION XLV. Does not Christianity acquire some Credibility from the Originality and superior Force of its Incentives ? The same observation which has been made respecting the Divine attributes will apply to the practical duties of natural and re- vealed religion, that they are in both the same ; and that Christianity rather confirms and establishes what was before perceived to be right, than offers to unfold to us any new and original offices of morality. This observation extends, in a general sense, to all our obligations, both civil and social ; yet there are some peculiarities in Christian ethics which are highly deserving of our notice, as being founded in a con- summate knowledge of the human heart, and eminently calculated to promote the happitiess and prosperity of mankind. One of these, as has been often remarked, consists in placing the moral restraint on the emotions of the mind, rather than upon Y 4 328 the overt act. " Whosoever looketh upon a woman to lust after her, hath committed adultery with her in his heart." Upon the same principle, hatred is connected with the crime of murder, according to the teaching of the founder of Christianity ; and the same reasoning will apply to all the other moral duties which are prescribed in the New Testament. Another characteristic of Christian mo- rals is its commendation of the mild and gentle above the strong and heroic virtues. Whereas the heathen philosophers had chiefly enlarged upon those features of the human character, which appear grand and awful, and which are principally useful in a state of war and commotion, it is the pro- fessed object of the inspired writers to in- sist chiefly on the value of the passive duties and virtues, to point out the excel- lence of humility and patience, and perse- verance in well-doing, rather than to dwell upon the splendid achievements of heroes and conquerors. Now, in all this, it must be allowed that there is a most consummate knowledge of 329 the human mind. Not only are the latter virtues of more real value in themselves, but of far more frequent demand in our in- tercourse with others ; and they are calcu- lated, in a great measure, to supersede the necessity of those imperious qualities which formerly absorbed the admiration of poets and moralists. Hence, Mr. Hume is com- pelled to admit that " the ancients would have considered as romantic and incredible the degree of humanity, clemency, order, and tranquillity to which we have attained in the administration of government in mo- dern times." Another important distinction of Chris- tian morality, is its having destroyed the distinction between the duties of perfect and imperfect obligation, thereby bringing forward to our view a large list of virtues which had previously wanted some adequate authority to bring them into action. " Du- ties, you know," says Bishop Watson to Mr. Paine, " duties were distinguished by mo- ralists into those of perfect and imperfect obligation. Does the Bible teach you no- thing when it instructs you that this dis- 33U tinction is entirely done away ? When it bids you put on bowels of mercies, kind- ness, humbleness of mind, meekness, long- suiFering, forbearing one another and for- giving one another, if any man have a quarrel against any ? These, and precepts such as these, you will look for in vain in the codes of Frederick or Justinian." But a still more important distinction in Christian ethics arises out of the conjunc- tion of moral duties with the sublimest doctrines of Revelation, so that it may be safely asserted, there is not one mystery in our religion which does not contain some new motive to practical holiness. Thus we are commanded to testify our love and gra- titude towards the Author and Finisher of our faith, by displaying our love towards each other ; and we are informed, that what- ever kindness we show to our fellow- Chris- tians shall be accounted as though it were done to our Heavenly Redeemer. A simi- lar reflection might be made on that doc- trine which instructs us to regard our bodies as the temples of the Holy Spirit ; but it is superfluous to multiply illustrations of a 331 remark, which extends to the whole com- pass of Christian doctrines as viewed in connection with Christian duties. The force and authority which attach to the precepts of the New Testament, as pro- fessing to come immediately from God, is also no slight advantage over the instruc- tions of men like ourselves. It serves to sanction and impress the intrinsic excel- lence of the precepts. Hence arises also that briefness and simplicity, that statement of the general rule, free from all minute exceptions and nice limitations, which render the morality of the Gospel, so infi- nitely superior, for practical and popular instruction, to^all the abstract and complex systems which are the result of human study and philosophy. From these observations, it will appear that, though the morality of the Gospel be essentially the same as that which right reason and conscience have always recom- mended, yet that it has brought a host of new motives to reanimate and reinforce these convictions of our minds. But this was precisely what the exigencies of human 332 nature demanded. It has been the lament- ation of legislators and moralists in all ages, that the law of the mind was overruled by the law of the members, and that what reason saw and approved, she could not execute. It deserves, then, the consideration of every sober theist, whether so much wisdom and moral fitness may not be accounted as a probable evidence of a Divine Revelation — whether, upon every principle of reason and good sense, and of natural theology, he is not bound to institute an enquiry into the historical proofs of a religion, which is ac- companied and connected with a moral system, that has far eclipsed, in purity and excellence and practical utility, all the wit and wisdom of human science. [See Notes and Illustrations, No. 91.] 333 SECTION XLVI. If the Founder of Christianity had not been Divine, would not this Religion have na- turally tended to the Encouragement of Idolatry f Upon the supposition that God had ap- pointed some Angel, say the highest created being, to die for the sins of the world, might it not have been clearly foreseen that divine worship would have been generally paid to him ? Taking mankind as they are at present constituted, would they not be universally so affected with gratitude to- wards any being who had conferred upon them such an inestimable benefit, that they would involuntarily be led to regard him with that religious love and veneration which would interfere with their love and duty towards God ? This presumption is naturally placed at the close of this work, because it is con- nected with the entire drift and scope of 334 the argument ; the whole of which tends to demonstrate, that, whether Christianity be true or false, we are treated by it in a man- ner which is congenial and suitable to our nature. But how could this be the case, if it had rendered our very virtues the means of exposing us to error and delusion ? Could that religion have been adapted to our facul- ties, which would almost have necessarily seduced our allegiance and duty from the Supreme ? According to the general tenor of our observations, Christianity is a dispensation so awful, dignified, and universal, that it may aspire, with some probability, to be the final cause of the creation. That such a dispensation should, in many respects, be mysterious and incomprehensible to reason, is so far from being any presumption against it, that it is necessarily implied in its truth. But if the author of this religion were not Divine, it would lose a great part of this grandeur and sublimity. Its moral incen- tives would then also be little stronger than those of natural religion : it would not be adapted for the reception of the poor ; it 335 would not have contained any atonement for our sins, &c. Now all these are pre- sumptions which repeatedly occur in our arguments, and which are more or less in- terwoven with the whole texture of our reasonings. But, lastly, we should observe, that the positive effects of Christianity are often re- ferred to in this treatise, as a strong pre- sumptive justification of its claims to a Divine Revelation. It is here taken for granted, that it has been the most extensive medium of diffusing the blessings of know- ledge and civilisation, and of advancing the progress of natural theology. But how are such presumptions to be realised, if, upon the contrary, it has been the most compre- hensive channel for diffusing an idolatrous worship ? Upon the principles of a strict Unitarian, I should consider that the chief religious benefit which Christianity had afforded to mankind, arose from the indi- rect aid which it had given to the original establishment of Mahometanism. Though it be not necessary, as we have already remarked, that a Revelation should 336 prove universally successful, or that ii should accomplish all the good efFect^ which it was calculated to produce, yet it is totally subversive of our notions of pro- bability to believe that any dispensation coming from God should altogether fail of its intended advantages ; and that, instead of promoting the worship of the only true God, it should have been the most fruitful source of error and delusion. It is surely in the highest degree impro- bable that a teacher sent from God should couch his assertions and doctrines in such dark and dubious language that the great majority of his followers should entirely mistake their meaning ; that a religion, in- tended emphatically for the poor, should be understood by only a few of the learned. These are improbabilities so strong, and so directly opposed to our natural sentiments, that they may be reasonably viewed as a strong presumptive argument against Uni- tarianism, allowing Christianity to be a real Revelation. [See Notes and Illustrations, No. 92.] 337 SECTION XLVII. Is there not some Credibility derived to Chris^ tianity from its aspiring to be the final Cause of the Creation f * " There is a great inconsistency, as Pro- fessor Stewart remarks, in supposing that the moral laws which regulate the course of human affairs have no reference to any thing beyond the limits of the present scene, when all the bodies which compose the visible universe appear to be related to each other, as parts of one great physical system." Outlines of Moral Philosophy, p. 237. Accordingly, to every observer of those marks of wisdom and design which are dis- coverable in the material world, the thought must often have occurred, what is the great aim and object of all this splendid ma- chinery ? f * See Part I. Sect. 46. T E« S)j T» TsXoj s(T]i Twv TTpaxluiVj 6 ^ uvlo ^«Aoj(x.e.&«, T« aXAa Ss 8)Xov wj t5t' ccv elvj TuyuQov, x«l to ocptcrlov. Aristot. Ethic. Nicom. lib. i. c. 2. z 338 Now what we affirm is this, and the/ whole history of mankind becomes an evi-^ dence of our assertion, that either this aim, this object, must be found in a revelation, or that it is altogether unknown and unknow- able by man. There is nothing short of a great moral and religious dispensation in- tended for the benefit and improvement of the whole human race, which appears worthy of being considered in this transcend- antly important view. But it has been already remarked *, that there is but one revelation which has any appearance of truth, indeed there is but one religion which professes to oifer itself to mankind on the principle of its being a scheme of universal redemption. What- ever degree of abstract credibility, then, attaches to the general anticipation, that there is some great moral system pervading every part of nature, the whole amount of this credibility, as far as human induction can lead, inclines us to place it to the account of Christianity. It has been already remarked, that Chris- tianity has all the essentials of a universal * See Part II. Sect. 40. 339 religion, and that though the knowledge of it be partial, yet that its benefits may be unlimited, and that it may have placed all mankind, whether Heathens or Christians, in a far better situation than they would otherwise have been in relation to eternal happiness. Nor is this a bare possibility, but it is a supposition positively counte- nanced by the Scriptures, as we have shown in Sect. 32. There is nothing also incredible in the supposition, that the knowledge of man's fall and redemption may extend to the most distant parts of the universe, and that it may produce the most important moral effects upon different orders of intelligent beings. This supposition is also counte- nanced by the expressions of Scripture. The angels, we are told, " desire to look into the plan of our redemption, and they rejoice over every sinner that repenteth." Why, then, may they not be equally affect- ed by those who do not repent ? And why may not such hopes and apprehensions be necessary to preserve them in their inno- cence? " We know not," says Dr. Clark, z 2 340 but " that as God has now discovered to us, in some measure, the fall and punish- ment of the evil angels to be a warning to us, so he may hereafter use the example of the punishment of wicked and incorrigible men to be the means of preserving other beings in their obedience." Evidence of Nat. and Rev. Relig. p. 210. " The mediation of Christ," as Mr. Fuller argues, " is represented in Scripture as bringing the whole creation into union with the church and people of God. See Ephes. ch. i. v. 10., also Col. ch. i. v. 19. 20. And the language which is here used, supposes that the introduction of sin had effected a disunion between man and the other parts of God's creation. It is natural to suppose it should do so. If a province of a great empire should rise up into re- bellion against the lawful government, all communication between the inhabitants of such a province and the faithful adherents to order and obedience must be at an end. A line of separation would be immediately drawn by the sovereign, and all intercourse between one and the other prohibited* 341 Nor would it less accord with the inclin- ation than with the duty of all the friends of righteousness to withdraw their connec- tion from those who were in rebellion against the supreme authority and the general good. It must have been thus with regard to the holy angels on man's apostacy. Those who at the creation of our world had sung together, and even shouted for joy, would now retire in dis- gust and holy indignation." Fuller on Deism, p. 221. Such views, it is hoped, may persuade some unbelievers of Christianity, not only to withdraw their prejudices, as if it were a limited and partial dispensation in regard to the present world, but to reflect that this religion may possibly constitute the moral plan of the universe itself; that though it be a Revelation intended more immediately for the benefit of mankind, yet that intelligent beings of every rank and capacity may be preserved in their allegiance by the knowledge of what has taken place in this little corner of God's dominions. z 3 342 Nor is there any thing in these specu- lations which is not countenanced by the analogies of the soundest philosophy : — " Whilst the earth glides round her axle, she ministers to the alternate necessities of the animals dwelling upon her surface ; at the same time that she obeys the influence of those attractions which regulate the order of many thousand worlds. The relation of sleep to night is the relation of the inhabi- tants of the earth to the rotation of their globe ; probably it is more ; it is the relation to the system of which that globe is a part ; and still further, to the congregation of systems, of which theirs is only one. If this account be true, it connects the meanest individual with the universe itself; a chicken roosting on its perch, with the spheres re- volving in the firmament." Paley's Natural Theology, p. 297. [See Notes and Illustrations, No. 93.] • 343 Recapitulation of the Evidence. It is scarcely necessary to remark, that the same kind of harmony and agreement which pervade the presumptive arguments that compose the former part of this work, will also be found to extend to those which we have subsequently adduced. If there be any difference, the agreement will here be found still more close and complete, because the probabilities which were before mentioned as only likely to occur in a supposed Reve- lation, are here detailed with more pre- cision and minuteness, as having been ac- tually realized in the Christian Revelation. It may be expedient, however, to illus- trate these observations by one or two spe- cimens selected from the general mass. Thus in Sect. 7. it is mentioned, as a pre- sumptive argument in favour of Christi- anity, that it asserts^ man to have been originally created in a state of innocence. This presumption is here founded on our natural sentiments respecting the Divine z 4 344 Holiness. But in Sect. 8. it is mentioned, as another presumption in favour of Chris- tianity, that it asserts our fall from this state of innocence. Now this is a presumption founded on a matter of fact, viz. that we are not now in the state before mentioned. These presumptions, then, mutually lend and borrow force from each other. The same presumption is also assisted by Sect. 20., which proceeds on the suitability of some atonement, as required by the pre- sent wants and convictions of our nature ; also with Sect. 22., which connects our state of moral trial with the propriety of a suffering Redeemer ; also with Sect. 31., which relates to the supposed universality of the Christian dispensation ; also with Sect. 41., which inculcates our dependance on the mercy of God, rather than on our own merits ; and with Sect. 46., which pro- poses the Christian Revelation as the most probable final cause of the creation. To mention another example, distinct from the former, it is shown, in Sect. 10., that Christianity derives some credibility from its general agreement with the facul- 345 ties of the human mind, and with our ex- ternal situations in the world. But in Sect. 14. the same agreement is still further shown by the relative manner in which the Deity is made known to us ; also in Sect. 15., by the appointment of a medi- ator ; also in Sect. 19., by its proposing the example of its founder to our imitation ; also in Sect. 20., by the atonement which it professes to offer for our sins ; also in Sect. 21., by its promise of spiritual aid ; also in Sect. 23. and 24., by its confirma- tion of the immortality of the soul, and of a state of eternal rewards and punishments, &c. &c. But it is unnecessary to dwell longer on these particulars. Of the 'fol- lowing tables, the first shows the coinci- dences between the presumptions which are contained in the second part ; and the other compares the coincidences of these two parts together. 346 A Table of the Coincidences mid Connections of the Pre- sumptive Argiimejits "which are contaiyied in the Second Part. Sect. 1. and 2. The force of these presumptions is illustrated by every succeeding section. 3.-4. 5. 6\ 7. 8. 11. 12. 13. 14. 15. 16. 19. 20. 21. 23. 24. 25. 26, 28, &c. 4.-6. 13. 16. 18. 20. 21. 22. 26. 28. 29. 30.34. 35. 37. 40. 45. 5.-3. 6. 7. 8. 9. 10. 11. 12. 13, &c. 6.-2. 3. 4. 7. 8. 11. 12. 25. 2Q. 29. 30. 32. 35. 36. 37. 40. 42. 44. 47. 7. — 2. 3. 5. 8. 9. 10. 1 1. 20. 23. 24. 26. 30. 31. 32. 36. 38. 40. 41. 42. 47. 8.-2. 3. 4. 5. 6. 7. 9. 10. 13. 14. 15. 16. 18. 19. 20. 21. 22, &c. 9. — 3. 5. 6. 7- 8. 10., and by every succeeding section. 10. — Consult every section. 11.— 2. 3. 4. 5. 6. 7. 9. 10. 12. U. 21. 28. 30. 31. 32. 36. 37. 38. 40. 41, &c. 12.— 2. 3. 5. 6. 7. 10. 11. 14. 15. 16. 19. 20.21. 22.23. 24. 25. 30. 41. 47. 13.— 3. 4. 11. 14. 15. 16. 18. 19. 20. 21. 22. 26. 30. ^4. 41. 42. 47. 14. — 2. 3. 5. 9. 10. 11. 13. 15. 16. 19. 20. 21. 22. 2G. 29. 30. 34. 45. 15.— 2. 3. 5. 9. 10. 14. 16. 18. 19. 20. 21. 22. 23. 26. 31. 32. 34. 41. 42. 47. 16,— The same. 17.— 4. 6. 7. 13. 14. 15. 16. 18. 19. 20. 22. 26. 28. 30. 45. 47. 347 Sect. 18.— 4. 7. 15. 16. 17. 19. 20. 22. 23. 2G. 27. 30. 34. 42. 43. 46. 47. 19.— 2. 3. 5. 7. 10. 14. 15. 16. 17. 18. 20. 22. 23. 26. 27. 29. 30. 34. 42. 46. 20.— 2. 4. 5. 7. 8. 9. 10. 13. 14. 15. 16. 17. 18. 19. 22. 24. 26. 27. 28. 29. 30. 31. 32, &c. 21.— 2. 3. 4. 5. 7. 8. 12. 13. 14. 26. 30. 37. 38. 42. 45. 47. 22.-5. 10. 15. 16. 18. 19. 20. 26. 45. 46. 47. 23.-2. 4. 5. 10. 15. 16. I7. 18. 19. 20. 22. 24. 28. 29. 30. 31. 32. 34. 42. 45. 46, &c. 24.-2. 5. 7. 8. 23. 25. 31. 32. 33. 34. 42. 45. 47. 25.-5. 6. 8. 9. 10. 23. 24. 31. 32. 47. 26.-3. 4. 5. 10. 13. 15. 16. 17- 18. 19. 20. 21. 22. 23. 24. 30. 42. 45. 47. 27.-3. 5. 9. 10. 19. 20. 22. 26. 28. 29. 31. 34. 37. 46. 28.-1. 3. 4. 17. 27. 30. 29.-2. 3. 5. 9. 10. 19. 21. 23. 24. 30. 31. 32. 34. 35. 36. 37. 38. 42. 44. 45, &c. 30.— 2. 4. 5. 10. 11. 12. 14. 15. 16. 19. 20. 26. 29. 34. 35. 40. 42. 47. 31.— 2. 5. 6. 7. 8. 9. 10. 11. 12. 14. 15. 16. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28, &c. 32. — The same. 33.-5. 8. 9. 10. 24. 36. 37. 39. 43. 34.-2. 3. 5. 9. 10. 11.14. 15.16.19.20.23.24.25.27. 29. 30. 32. 37. 38. 45, &c. 35.-2. 3. 4. 5. 6. 7- 8. 9. 10. 11. 12, &c. 36.-3. 5. 6. 7. 8. 9. 10. 19. 22. 31. 32. 33. 35. 37. 38. 39. 42. 44. 45. 47. 37._2. 4. 5. 6. 8. 9. 10. 11. 20. 21. 23. 28. 29. 30. 31. 32. 34. 35. 36. 38, &c. 38.-2. 5. 7. 8. 9. 10. 31. 32. 34. 35. 36. 39. 40. 43. 45. 46. 47. 39.-2. 4. 5. 8. 9. 33. 35. 36. 37- 38. 40. 42. 43. 45. 348 Sect. 40.— 2. 4. 6. 7. 8. 11. 20. 22. 23. 24. 25. 30. 31. 34. 35. 36. 37. 38. 42. 47. 41.-— 2. 5. 7- 8. 9. 10. 14. 15. 16. 20. 28. 31. 32. 34. 47. 42.-5. 6. 7. 8. 9. 10. 11. 12. 14. 19. 23. 24. 30. 34. 35. 36. 38. 39. 41. 43. 45. 43.-2. 3. 5. 6. 9. 10. 11. 12. 14. 19. 23. 24. 29. 30. 31. 34. 35. 36. 38. 39, &c. 44.-4. 18. 19. 20. 22. 29. 30. 31. 39. 40. 46. 47. 45.-2. 5. 6. 7- 8. 9. 10. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 26. 29. 30, &c. 46.-2. 4. 5. 10. 11. 14. 15. 16. 17. 18. 19. 20. 22. 23. 26. 27. 30. 31. 32. 40. 42, &c. 47.-2. 5. 6. 7. 8. 11. 12. 14. 15. 16. 17. 20. 21. 22. 23. 24. 25. 26. 28. 29. 30. 31^ &c. 349 A Table sJiowing the Coincidences atid Connections between the Second and the First Parts of the Work, Part II. Part I. 1. and 2. These sections are more or less illustrated by every other. 3,-3. 4. 5. 6. 7, &c. 4.-4. 21. 23. 25. 26. 29. 31. 32. 33. 37. 43. 44. 46. 5.-2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 16. 17- 18. 19, &c. 6.-2. 3. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 19. 25. 27. 28. 31. 32. 33. 34, &c. 7.-2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19, &c. 8.— 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17, &c. 9. — Passim. 10. — Passim. 1 1.— 5. 7. 20. 21. 22. 23. 25. 26. 27. 28. 29. 32. 33. 34. 37. 38. 40. 41. 42, &c. 12.— 5. 7. 18. 19. 20. 21. 22. 25. 26. 27. 28. 32. 34. 37. 41. 44, &C. 13.— 3. 4. 19. 21. 22. 23. 24. 25. 26. 29. 32. 36. 44. 46. 14.— 2. 3. 4. 5. 19. 21. 22. 23. 24. 25. 26. 27. 28. 29. 32. 33. 34. 37. 38. 44. 15.— 2. 3. 4. 5. 17. IS. 19. 21. 22. 23. 24. 25. 26. 27- 29. 30. 34. 37. 44. 16. — The same. 17.— 4. 7. 17. 18. 21. 22. 23. 24. 25. 26. 29. 32. 33. 18.— 4. 18. 19. 21. 22. 23. 24. 25. 29. 37. 43. 44. 19.— 2. 3. 4. 5. 18. 19. 21. 22. 23. 24. 25. 27- 31. 33. 34. 37. 38. 43. 44. 20.— 2. 3. 4. 5. 6. 7. 8. 9. 10. U. 12. 13. 14. 15. 16, &c. • 350 Part II. Part I. 21.— 2. 3. 4. 5. 17. 18. 19. 26. 29. 34. 37- 43. 44. 45. 46. 22.-3. 4. 5. 7. 8. 9. 10. 11. 12. 16. 17- 18. 19. 21. 22. 23. 24. 25. 26. 29. 34. 37, &c. 23.-2. 3. 4. 5. 16. I7. 18. 19. 23. 24. 25. 27. 28. 29. 31. 33. 34. 37. 38. 41. 42, &c. 24.-3. 4. 5. 7. 8. 9. 10. 11. 12. 16. 17- 18. 19. 25. 26. 27. 28. 32. 33. 34. 37, &c. 25.-3. 4. 5. 6. 12. 27. 28. 32. 33. 34. 39. 41. 46. 26.-2. 3. 4. 5. 21. 22. 23. 25. 26. 27. 29. 32. 34. 35. 36. 37. 43. 44. 45. 27.-3. 5. 19. 22. 25. 30. 31. 33. 34. 37. 38. 40. 43. 44. 28.-3. 4. 5. 6. 9. 10. 11. 12. 16. 22. 24. 30. 31. 32. 34. 37. 38. 39. 40, &c. 29.-2. 5. 6. 7. 8. 9. 10. 11. 12, &c. 30. — 2. 4. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 31. 32. 38, &c. 31.— 2. 4. 5. 6. 7. 8. ,9. 10. 11. 12. 13. 14. 15, and throughout. 32. — The same. 33._4. 5, 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. I7. 18. 19., and throughout. 34. — 2. 3. 5., and more or less by every succeeding section. 35.-2. 3. 4. 5, &c. 36.-^3. 4. 5. 6. 7. 16. 17- 19. 20. 25. 26. 27. 28. 29. 32. 33. 34. 35, &c. 37._4. 5. 6. 20. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43, &c. 38.-2. 3. 4. 5. 6, &c. 16. 17. 18. 19. 24. 27. 28. 31. 34. 35. 36. 37. 38, &c. 39.-3. 5. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17- 19> &c. 40. — 4. 5. 6. 7. 8, &c. 16, &c. 15 351 Part II. Part I. 41. — 3. 4. 5. 6. 7. 8., and more or less by every section. 42.-2. 3. 4. 6. 7, &c. 16. 17- 18. 19. 20. 22. 24. 25. 26. 27. 28, &c. 43.-3. 4. 5. 6. 7, &c. 16. 17. 19. 20, &c. 44._4. 23. 25. 31. 32. 35. 36. 38. 39. 40. 41. 43. 46. 45.-2. 3. 4. 5. 7. 17. 18. 19. 21. 23. 24. 25. 26. 27, 28, &c. 46.-2. 3. 4. 5. 7. 16. 18. 19. 20. 21. 22. 23. 24. 25. 26. 29. 30. 31. 32. 33, &c. 47.-2. 4. 6. 7. 8, &c. 13. 14. 15. 16. I7. 19. 20. 21. 22. 23. 24. 25, &c. 353 NOTES AND ILLUSTRATIONS. INTRODUCTORY NOTES AND ILLUSTRATIONS. It may be proper to offer a few remarks on an attack which has been lately made by a popular living writer, on the propriety of employing presmnptive reasoning on the subject of Reve- lation. Dr. Chalmers, in his volume on the Evidences of Christianity, has thought fit to disclaim altogether the authority of that species of evidence which is here brought for- ward to illustrate the truth and wisdom of Christianity. He deems it inconsistent with the sober spirit of inductive science to enter upon any other enquiries on this subject, than those which relate to the historical facts of the Christian Revelation. As this is a grave charge, which directly affects the value and solidity of the evidence which is here adduced, I shall make no apology 354 for considering the grounds on which it rests. But, first, we may remind the eloquent author, that he stands convicted of error by subsequently employing this kind of evidence in his " Dis- courses on the Christian Revelation, as viewed in connection with Modern Astronomy." Nor do his high commendations of Bishop Butler*s Analogy, in his former treatise, appear very consistent with a line of argument which, if cor- rect, would entirely destroy the value of that inestimable work. The charge itself rests upon the following assertion, " that we have experience of man, but no experience of God." If this assertion were correct, we should indeed allow the whole of the argument. But is it true, that creation has afforded us no experience of God's dealings with mankind ? Are not the attributes of the Deity engraven upon Nature ? Is not his in- visible power and godhead discoverable by the things which we see and witness around us ? But we may ask still more pertinently. Is not the finger of the Creator to be seen in the work- manship of man ? Are not his moral attributes to be traced in the formation of our minds, in the disposition of our faculties, and in his treat- ment of us as moral and accountable agents ? Surely, if we may venture — as this author admits — to decide upon that internal evidence I 355 by which we judge of the candour and veracity of the agents who were employed in the con- struction of Christianity, " if we feel and under- stand the powerful evidence which lies in the time, the manner, the circumstances, the num- ber, and the agreement of the witnesses," we may also with equal propriety collate the dif- ferent parts of the Divine administration ; we may compare our experience as men with our treatment as Christians ; we may point out the correspondences which subsist between faith and reason, and trace the conformity of that style and manner which may so reasonably be ex- pected to pervade the works of the same Author, when they are addressed to the same readers, and conducive to the same general intentions. Much, therefore, as we are disposed to ap- prove of this writer's observations on that high d priori spirit which would substitute speculation for fact, and the ease and pride of dogmatism for the labour and humility of induction, yet we cannot but suspect that he has rather mis- taken the bearing of his argument when he would attempt to show that it is altogether illo- gical to compare the phenomena of nature and the rules of God's providential government with the administration of his spiritual kingdom. If it be true, as Dr. Chalmers admits, that the in- ductive philosophy has been successfully applied AA 2 ^56 to intellectual subjects by Reid and Stewart, surely we may make use of tbis philosopby in our illustrations of the Christian Revelation. A well-arranged series of observations on the coin- cidences of natural and revealed religion, an enquiry into the constitution of the human mind as connected with the principles and doctrines of Christianity, is as much dependent on the spirit of inductive science as any other observ- ations which depend on a diligent investigation and comparison of facts. It is a collection of real phenomena adduced in behalf of Christi- anity to show there are plain and visible marks of resemblance between these two dispensations. There is this peculiar advantage, indeed, con- nected with this kind of reasoning, that it relates immediately to these faculties which must be equally employed about the works and the word of God, and which may therefore be reasonably supposed to bear a corresponding analogy to both. But the great argument against denying a legitimate use of reason in judging of the doc- trines as well as of the evidences of Christianity, arises out of the manifest dangers with which we are menaced unless some scope may be here allowed to our intellectual faculties. How is our religion to be esteemed a reasonable service, if it is to be sullenly admitted upon the force o£ 351 mere authority ? How can we confute the pb- jections of Deists against the reasonableness of these docrrines, unless we are allowed to judge of their reasonableness ? How can we put down the errors of enthusiasts, unless we may con- fute them by rational as well as by scriptural arguments? The use of reason is not to be denied in matters of religion, because unbe- lievers would use it irrationally ; nor can it answer any good purpose to exalt the historical evidences of Revelation at the expense of those moral convictions which are equally valuable and equally necessary to establish its credibility. To all, indeed, who reflect upon the nature of man, this division of the evidences of Christi- anity, does but correspond to the two great constituent parts of our humanity. To dispute whether the external or the internal proofs of Revelation be the more important, is but, in other words, to dispute whether the will or the intellect, the heart or the understanding, be the most essential principles of human nature. Such a controversy is equally useless and unphiloso- phical ; both make up the system of our facul- ties ; both are concerned in our reception of moral evidence. We may apply to tiiem the observation which was made upon our closest domestic connections, — " That which God hath A A 3 358 joined together, let no man attempt to put asunder." * Let every kind of evidence be estimated in a proper manner : this is to act up to the spirit of the Baconian logic : not to depreciate moral evi- dence because it is not of the same nature as that of external facts, but to allow every species of truth its proper and relative value.t Sad, indeed, would be the situation of Christianity if it were thus cut off from all association with moral conviction ; for then the great bulk of the people could never become persuaded of its truth. " What is the ground," asks Bishop Horsley, " upon which the faith of the generality of Christians, in the present ages, is built, who all believe what they have not seen ? I say of the generality of Christians { for whatever it may be which gives faith its merit in the sight of God, it is surely to be looked for, not in any thing peculiar to the faith of the learned, but in the common faith of the plain illiterate be- liever. What then is the ground of his convic- tion ? Is it the historical evidence of the facts recorded in the gospels ? Perhaps no facts of an * See the connection and consistency of these kinds of evidence, admirably illustrated by Dr.Tatham in his *' Chart and Scale of Truth,'' particularly chap. 10. and 11. vol. i. f See Tatham's Chart and Scale of Truth, vol. i. p. 73. 359 equal antiquity may boast an historical evidence equally complete, and without some degree of this evidence, there would be no faith. Yet it is but a branch of the proof; and, if I mis- take not, far from the most considerable part ; for the whole evidence lies open but to a small proportion of the Christian world, &c. " What then," he continues, " is the great foundation of proof to those who are little read in history, and are ill qualified to decypher prophecy, and compare it with the original records of man- kind ? Plainly this, which the learned and the ignorant may equally comprehend ; the intrinsic excellence of the doctrines and the purity of the precept ; a doctrine which conveys, to the rudest understandings, just and exalted notions of the Divine perfections ; exacts a worship purged of all hypocrisy and superstition, the most adapted to the nature of him who offers, the most worthy (if ought can be worthy) of the Being that accepts it ; prescribes the most rational duties, things intrinsically the best and the most conducive to private and public good ; proposes rewards adequate to the vast desires and capacities of the rational soul ; promises mercy to infirmity, without indulgence to, vice ; holds out pardon to the penitent offender, in that particular way, which secures to a frail imperfect race the blessings of a mild govern- AA 4f 360 ment, and secures to the majesty of Heaven all the useful ends of punishment ; and builds this scheme of redemption on a history of man and providence ; of man's original corruption, and the various interpositions of providence for his gradual recovery ; which clears up many per- plexing questions respecting the origin of evil ; the unequal distribution of present happiness and misery ; and the disadvantage on the side of virtue in this constitution of things, which seems inexplicable on any other principles."* I need offer no apology for the length of this quotation, since it precludes the necessity of any further reply. It would be in vain to at- tempt to sum up the names of the numerous authors who have written on this subject, all of whom, either partially or tacitly, admit the pro- priety of using such evidence in favour of Chris- tianity. See however, Locke's Reasonableii&ss of Christianity ; Maclaine's Letters to JenyM^ Letters ii. and iii. ; Beattie's Evidences, vol. ii. sect. 4. J Simpson's Internal Eiideiice oj Chris- tianity ; Bishop Chandler*s Introduction to his Defence of Christianity ; Clarke's Evidence &f Natural and Revealed Religion, prop. xiii. ; Watson^s Popular Evidences, part. ii. ; Jenkin on Christianity, vol. i. ch. 18. j Paley's Evidencts, * Horsley's Sermons, vol. iii. p. 2*6 — 249. 361 vol. ii. part 2. ; Warburton*s Divine Legation^ book 9. c. 5. ; Leland, vol. i. ch. I522. and vol. ii. ch. 18. ; Boaster's Reasons for Christianity ^ part 2. ch. 5. and ch. 8. ; Porteus*s Evidences, prop. 5. and 6. ; Van Mildert*s Boyle's Lectures, vol. ii, p. 219, 221. and Appendix, p. 42—47. For more accurate information on that species of argument which is here brought forward to illustrate Christianity, I would beg leave to refer to the masterly Introduction of Bishop Butler to his Analogy ; also to the works of Bishop Brown on «* the Procedure, Extent, and Limits %f the Human Understanding,''^ and to his elaborate treatise, entitled " Things Divine and Supernatural conceived by Analogy with things Natural and Human" * There are many valuable remarks in the works of Dr. Reid on this kind of Evidence. See also Tatham's Chart and Scale of Truth, vol. i. sect. 3. chap. 4. p. 54. See vol. i. book 1. chap. 1. Also in Bonne fs En- quiries concerning Christianity, essay 1 . ch. 4. ; also vol. ii. essay 7. ch. 3. But the most va- luable observations which have lately been given to the public on the subject of analogical rea- soning, are to be found in vol. ii. ch. 4. sect. 4. of Professor Stewart's Philosophy of the Human Mind. See also Locke, book 4. ch. l6. and I7. * This work is by mistake attributed to Bishop Butler in Tatham's CkaH and Scale of Truth, vol, i. p. 56. 362 Btiffier's First Truths, part 1. ; Beattie's Essay on Truth, part 1. ch. 2. sect. 6. and 7. There are some excellent reasonings upon analogy as applicable to the Christian Revelation in Fel- to?i's Vindication of the Christian Faith, p. 200 — 237. Also in. Bishop Law's Notes on King's Origin of Evil, ch. 1. sect. 3. See also Fuller's " Gospel its own TVittiess," part 2. ch. 5. Also in Bishop Fowler's " Design of Christianity," reprinted in Watson's Theological Tracts. Upon the nature and extent of the connec- tions of natural and revealed religion, the reader may consult with advantage the following autho- rities : — Balguy's Moral Tracts, p. 383 — 405. ; Sherlock's Discourses, vol. iii. serm. xiii. p. 318. ; also vol. iv. p. 140. ; also Bishop Taylor's Pre- face to his Life of Christ ; Scott's Christian Life, vol. ii. chap. 2. ; Locke on Human Understand- ing, book iv. chap. 18. ; TVarburton's Divine Legation, vol. ii. book 3. ; Leland's Introductory Discourse to his admirable work on the Advan- tage and Necessity of the Christian Revelation ; Bishop Wilkin's Natural Religion ; Bishop GastrelVs Sermons at Boyle's Lectures ; Bishop Leng's ditto ; and Clarke's Evidences of Natural and Revealed Religion; More's Enchiridion Ethicum, he. The analogy of Christianity to the natural and moral government of the world is shown by Simp- 363 son in his " Internal Evidences^''* part ii. cli. 3. sect. 2. ; Warburton*s Divine Legation^ book ix. ch. 1. p. 77' The great advantage of con- necting the doctrines of Christianity with our rational and moral faculties, is shown by Grove in the introduction to his Moral Philosophy^ vol. i. p. 1 — 50. See also Tatham^s Chart and Scale of Truths vol. ii. ch. 2. " The real use of natural theology," says Mr. Sumner, " is to show the strong probability of that being true which Revelation declares." See his Records qf the Creation, preface. NOTES AND ILLUSTRATIONS. Part I. No. 1. On the Fossibility of a Revelation, " That there is nothing directly absurd or contradictory to reason, in the supposition of the possibiHty of a revelation given from God, for the information and improvement of man- kind, is evident, from its having been the opinion and the hope of the wisest and best of mankind, in all ages, and in various nations. Socrates, Plato, Confucius, and others, the bright and shining lights of antiquity, have given their authority to the opinions of the pro- bability of a revelation from God.** — Burgh's Dignity of Human Nature^ book iv. p. 320. *' That God can, if he thinks fit, make a revelation of himself and his will to man, in an extraordinary way different from the discove- ries made by themselves, in the more natural and ordinary use of tlieir own natural faculties and persons, appears to be so evident, that I do not see how any man who believes in God and 365 Prov idence, can reasonably deny it : for if the power of God be almighty, it must extend to whatever does not imply a contradiction, which cannot be pretended in this case." Leland*s Advantage and Necessity of Revelation, vol. i. Introductory discourse. *' Infinite pov^er, though it does not extend to contradictions, performs with ease whatever is possible in its nature." Farmery on Miracles^ chap. i. sect. 2. " Nothing can be possible to which there is not some corresponding power that might effect it." King*s Origin of Evil, chap. 1. sect. 3. See also Locke on Human Understanding, book iv. chap. 7* sect. 7- ; ^^^ on Space, chap. 1 . ; also chap. 7« sect. 7« ; Doddridge* s Lectures, Propo- sition 91.; Clarke's Evidence of Natural and Revealed Religion, p. 194.; Leng's Sermons at Boyle* s Lectures, p. 324 — 334. also Leland^s Deistical Writers, vol. i. letter 1. and vol. iiv letter SQ. ; also against Tindal, vol. i. introduct. The possibility of a divine revelation has been generally admitted by infidel writers: — thus Morgan allows, *'that God may, if he thinks fit, communicate his will by immediate inspi- ration, or superior illumination ; yea, and that what he thus communicates, may come with evidence equal to a mathematical demonstra- tion." See Leland, vol.i. letter 10. The same is allowed by Mr. Chubb, See letter 13. p. 2^22. 366 Also by Bolingbroke, vol. ii. letter 27. The possibility of a revelation is shown by Butler, in his Boyle's Lectures, towards the end. Also by Ibbot, serm. 2. at the same lectures. Also by Williams in his first sermon at ditto ; Tatham^s Chart and Scale of Truth, vol. ii. p. 15 — 17 ; Jenkins on Christianity, vol. ii. part 1. ch. i. No. 2. On tJie Desirableness of a Revelation. Upon the subject of this chapter, see Beattie's Evidences of the Christian Religion, chap. 1. Also Doddridge's Lectures, propositions 92 and 93., in which it is shown, that the circumstances of mankind are such as to render a divine revelation highly expedient and desirable, and that there is some reason to hope that God would grant such assistance. See also Foster against Tindal, ch. 1. There are numerous passages cited by Bishop Leng in his twelfth sermon, p. 363 — 371. also p. 490 — 492., to show that the ancients greatly desired the aid of a revelation. Others are to be found collected by Clarke, in his Evidences of Natural and Revealed Religion, proposition 7» p. 153. Also by Leland, in his Necessity and Advantage of Revelation, vol. i. ch. 21. ; Baxter* s 367 Reasons of Christianity, part 2. cli. 1. The obligations which lie upon a serious Deist to enquire into the truth of a revelation, are stated by Bishop Leng, p. 18 — 9.5.; also in his tenth Sermon, p. 292. The various difficulties of attaining religious truth, by means of abstract reasoning, are pointed out by Clarke, in his Evidences of Na- tural and Revealed Religion, prop. 5. 6. and 7« See also Barrow's Sermons, vol. ii. serm. 13. The expediency of a revelation is shown by Williams in his first sermon at Boyle*s Lee- turves ; Bonne fs Enquiries concerning Christ- ianiti/, book 1. chap. 2. The needfulness of a revelation is shown by Bishop Co7iyheare, vol. ii. serm. 5., also in his Defence of Revealed Religion, chap. 7. ; Porteus's Evidences, prop. 1. See also Whitby on the Necessity and Usefidness of the Christian Revelation, a valuable work, though little known. No. 3. On the Teachableness of the Human Mind, as affording a Substratum for the Evidence of a Revelation. For a confirmation of the general doctrines which are here advanced, I would beg leave to refer the reader to the first and second books of 368 Locke on Human Understanding ; also to Ellis's Knowledge of Divine Tilings^ chap. 2. 3. and 4., who has treated this subject with the greatest acuteuess and originality. See also Skelton's Deism Revealed^ vol i. dialogue the second. " Nam neque tarn acris acies in naturis hominum et ingeniis, ut restantas quisquam, nisi monstratas, possit videre ; neque tanta tamen obscuritas, ut eas non penitus acri vir ingenio cernat, si modo adspexerit." Cic, de Oral. lib. iii. c. 31. See Bishop Leng*s 6th Sermon at Boyle's Lectures, in which this subject is discussed with great ability ; also Leland's Advantage and Necessity of Revelation, vol. i. ch. 1. and vol. ii. part 2. ch, 1. ; also FeltonHs Vindication of the Christian Faith, p. 48 — 67.; Jefikin on the Christian Religion, vol. i. p. 407. &c. ; also Conybeare's Defence of Revealed Religion, p. 363 — 374. Concerning that principle of the human mind by whicli we are disposed to rely upon the testimony of others, see Dr. Reid's Enquiry, ch. 6. sect. 24., Essays, vol. ii. ch. 5. c. 10. ; Beattie on IVutk, part i. ch. 2. sect. 8. ; Buffer's First Truth, parti, ch. 19.; Smith's Moral Sentiments, part vii. sect. 4. ; Campbell's Philosophy of Rhetoric, book i. ch. 5. sect. 3. ; Campbells Essay on Miracles, part. i. sect. 1. ; Stewart's Outlines of Moral Philosophy, p. 270. Elements of thi Philosophy of the Human Mind, vol. ii. p. 251. 369 Also Price* s Review of the Question of Morals, p. 151 — 170. ; and TatharrCs Chart and Scale of Truth, vol. i. ch. 10., where this subject is treated with great acuteness. A revelation being necessarily founded in faith upon the Divine veracity, applies itself to those principles of the human mind whereby we are disposed to repose faith in testimony, and to be sincere in our mutual communi- cations. " That there is," says Stewart on the Human Mind, " a natural or instinctive prin- ciple of veracity, has been remarked by many authors ; and there is a corresponding principle determining us to repose faith in testimony, which bears a striking analogy, both in its origin and its final cause, to our instinctive ex- pectation of the continuance of the physical laws of nature." * This latter principle, which is by nature unlimited, we afterwards learn to correct in the progress of reason and experience. But as applied to our reliance upon the Divine veracity, it needs no such correction ; and there- fore it always remains in its original force ; the sole enquiry being confined to the evidences of such revelation, and not to the credit which is due to the author of this revelation, supposing it to be real. See Whithy on the Necessity of Revelation, p. 45. \^* Outlines of Moral Philosophy, sect. 377—379. B B 370 These remarks will, I trust, be sufficient to show, that we are justified in connecting the evi- dences of Christianity with the principles of the inductive philosophy of the human mind ; aad that we are not mistaken in our hope of having opened a new and valuable species of presumptive argument in favour of revelation. Should this alliance betwixt faith and philosophy be founded on just and equitable principles, it will con- duce equally to the advantage of the contract- ing parties: whilst it imparts solidity to our intellectual enquiries, it will bestow additional force and accuracy on our arrangements of the moral and historical proofs of our divine religion. No. 4. Upon the Evidence required to authenticate a Revelation. " In what way can a revelation be made known but by miracles ? In none which we are able to conceive. Consequently, in what- ever degree it is probable, or not very impro- bable, that a revelation should be communi- cated to mankind at all, in the same degree it is probable, or not very improbable, that miracles should be wrought. Therefore, when miracles 371 are related to have been wrought, in the pro- mulgation of a revelation manifestly wanted, and; if true, of inestimable value, the impro- bability which arises from the miraculous na- ture of the things related is not greater than the original improbability that such a revelation should be imparted by God.'* Paley^s Evi- dences^ vol. i. p. 8. That miracles are the proper evidences of revealed religion, as distinguished from natural, is shown by Chandler^ in his Vindication of Christ. Relig. part i. ch. 2. See also heng's 13th and 14th Sermons at Boyle's Lectures; and Clarke's Evidences of Nat. and Rev, Relig. prop. 9. and prop. 14. ; Bp. Sherlock's Discourses^ vol. i. Serm. 10. ; Hartley's Observations on Man, vol. ii. ch. 2. prop. 28. ; Leland against TindaU vol. ii. ch. 3. also against Morgan, ch. i. ; Chandler's Sermons, vol. i. Serm. 4. ; Rogers's Sermons, vol. ii. Serm. 4. and 5. ; Simpson's In- iernal Evidences, part ii. ch. 1. and 2. ; Lord Hale's Primitive Origination, sect. iv. ch. 7* ; Doddridge's 105 Lecture ; Stillingfleet' s Origines Sacrce, book ii. ch. 9- ; Butler's Analogy, part ii. ch. 2. and ch. 4. ; also Price's Dissert, on Pro- vidence, p. 72 — 84. ; Campbell on Miracles, part i. sect. 5. and part 2. sect. 1. ; Cudworth's Infel- lectual System, p. 706 — 710. ; Brown against Tindal, p. 103.j Foster against Tindal, p.Gl — 64. B B 2 372 On the tradition of the ancients concerning miracles, see Barrow's Works, vol. ii. Serm. 9. ; Gurdon's Boyle's Lectures, Serm. xii. p. 338 — 341. As to the necessity of some internal evi- dence, distinct from miracles, accompanying any revelation, see the following authors : Dod- dridge's Lectures, prop. 9«5. " It may be seen that a divine revelation can contain nothing which is apparently contrary to the light of nature j because that is the law of God, and he is too wise and too faithful to contradict himself.'* So Butler .- " If in any revelation there be found any passages, the seeming mean- ing of which is contrary to natural religion, we may most certainly conclude such seeming meaning not to be the real one.** Analogy, part ii. ch. 1. The same subject is treated by Clarke, in his Evidences of Nat. and Rev. Relig. prop. 9. ; also by Duchal in his Presumptive Evidences of the Christ. Relig. Serm. ii. ; also by Skelton in his Deism Revealed, Dialogue 6. ; also Leng's Sermons, p. 409. That Bishop Horsley was of the same opinion, is evident from his 42d Sermon, vol. iii. : " This excel- lence of the Christian doctrine, considered in itself, as mthout it no external evidence of reve- lation could be sufficient, so it gives io those who are qualified to perceive it, that inteimal proba- 373 bability to the whole scheme, which the external evidence, in that proportion of it in which it may be supposed to be understood by common men, may be well allowed to be complete." p. 24i9. See also Locke on Human Understand- ing, book iv. ch. 18. sect. 5. and the Intro- ductory Note in reply to Dr. Chalmers's Evi- dences of the Christian Revelation ; Bonnet's Phi- losophical Enquiries concerning Christianity , ch. 8. book 5. ; Conyheare's Defence of Revealed Re- ligion, p. 302. No. 5. Agreement uith the Circumstances of Mankind. Upon the wonderful agreement which sub- sists between the doctrine of Scripture and the wants and requirements of human nature, I cannot do better than refer the reader to the admirable observations of Mr. Bates, in the se- cond section of his Rural Philosophy. See also darkens Evidences of Nat. and Rev. Religion, prop. 10 — 13. Concerning the evidence with which a revelation would be probably attended, see Doddridge's Lectures, prop. 9«5. and 97* 1st, He says, it can contain nothing contra- dictory to the light of nature : 2dly, it would confirm the most important doctrines of natural religion ; particularly assuring us of the method B B 3 374 of pardon for our sins : 3dly, it would discover some doctrines not attainable by natural reason, but in nowise inconsistent with it : 4thly, it would hint at some new discoveries concerning the Divine Being : 5thly, that it would on the whole be plain and intelligible : 6thly, that it would promote virtuous practice : 7thly, that it would humble human pride. Such are the internal evidences with which he thinks such a revelation would be attended. The following are stated by him as amongst its probable ea:- ternal attestations : 1st, that it would be pub- lished by men of eminent piety and virtue : 2dly, that some superior spirit would be em- ployed as its messenger : 3dly, that it should be attended with beneficial miracles : 4thly, that it would be published by those who could lend it no political influence : 5thly, that it would be gra- dual and progressive : Gthly, that it should amaze by its rapid success at its first promul- gation : 7thly, that when its miracles ceased, other and sufficient moral and historical evi- dences should supply their place : 8thly, that part of its evidences should arise from its op- ponents.— That Christianity is fitted to a state of trial, see Atterbw'i/'s Sermons, vol. iii. Serm. 6., and the authors referred to in No. .56. " That scheme which best pursues the great design and end of nature, discernible in the formation 375 oi' all men, is most likely to proceed from the Author of nature," &c. See the Introduction to Bishop Chandler* s Vindicatiofi of his Defence of Christianity, p. 9 — 16. ; also Sumner's Records of the Creation, vol. ii. part 3., where this sub- ject is treated with much ability. No. 6. A Revelation at the first Creation. The probability of a Revelation at the first creation of man, is shown by Felton, in his Vindication of the Christian Faith, p. 92. That both PuffendorfF and Grotius were of this opi- nion may be seen in Leland's Advantage of Revelation, vol. ii. part 2. chap. 2. It may also be deduced from the admissions of Lord Bo- linghroke, who thought, that without such Revelation, the first race of mankind would have involuntarily sunk into Polytheism. *' The variety of the phenomena which struck their senses," he says, " would lead them to imagine a variety of causes." — See Leland*s Deistical Writers, vol. ii. p. 49. " Can it be reasonably imagined," asks Dr. Van Mildert, " that Adam was left (even in his primeval condition, when his faculties were unclouded by sin and corruption,) to acquire the knowledge B B 4 376 of his Creator, from such proofs only as the light of nature could afford him ? Or that he was suffered to remain in a state of uncertainty and conjecture, respecting the continuance of his being, his future destination, the purposes of his creation, the duties which he had to per- form, the happiness provided for him, or the means of attaining it ? On all these points, so essential to his comfort and well-being, must we not necessarily conclude that he derived in- struction immediately from the fountain of wisdom ?" — Van Milder fs Sermons at Boyle^s lecture, vol. ii. p. 55. See also Grew's- Cos- mologia Sacra, book iv. ch. 5. ; also Bishop Stillingjieef s Origines Sacrce, vol. ii. p. 2S2. ; also Bishop Leng's 5th and 6th, 10th, 1.1th, and 12th SermonSy which show, that the ancient philosophers believed the first religion was derived immediately from God ; see also his eleventh Sermon, p. 331. ; also Hartley on Many vol. ii. p. 15. and p. 138., with Pistorius's 'Notes ; see also Bishop Butler's Analogy y partii. ch. 1. and 2. ; Ellis's Knowledge of Divine Things ; Gale's Court of the GentileSy part i. ; Law's Theory of Religion, part ii. ; Leland's View of Deistical Writers, vol. ii. letter 36. The fol- lowing are the sensible observations of Shuc/i- ford: — " If Adam, or any other person of extraordinary learning, had, by a chain oi 377 reasoning, brought these truths into the world, some hints, or other arguments, would have remained, as well as the truths produced by it, or some succeeding author would, at one time or another, have reasoned as fortunately as his predecessor. But nothing of this sort happened. Instead of it, we find that the early ages had a great stock of truths, of which they were so far from having learning to invent, that they could not so much as give the true mean- ing of them." See also Ritchie on Revelation^ vol. i. p. 144 — 156. ; Leland's Advantage and Necessity of Revelation, part i. ch. 2. " That God from the beginning gave mankind some rule or law for their conduct," is allowed by Tindal, Christianity as old as the Creatioii, p. 3 — 5. Lord Bolingbroke admits that Plato insinuates frequently the want of a Divine Revelation. — See his Works, vol. 5. p. 214 — 216. 4to. No. 7. . Was not Man created innocent ? " That we came not originally in so imper- fect a state out of the hands of our Creator, is highly probable from the deductions of reason : it is certain from Revelation. Upon the part of reason alone, if we should suppose man to be 878 weak, compared with any higher order of intellectual beings, yet we cannot suppose him wicked. God's goodness made him not, nor was obliged to make him, as an angel, either in the manner or the measure of his faculties ; but the goodness of God was engaged to create him innocent, that is, perfect according to his nature, and the rank which he held in the order and scale of beings. — Felton's Vindication of the Christian Faith, p. 74. &c. See also Clarke's Sermons, vol. xi. Serm. 13. Also Leland's Ansiver to Tindal : "It is certain that, if we judge by all appearance, human nature is now in a very degraded state. The wisest men amongst the heathens have owned and com- plained of it, and liave puzzled themselves to account for it. It seems most reasonable, and most for the honour of God, to suppose, that the nature of man was originally in a more sound and healthful condition." — Ch. iii. p. 34 — 41. See also Lucas on Hapinness, vol. i. ch. 2. ; see also Clarke's " Enquiry into the Origin of Evik" p. 417. in which he shows that many of the ancients concluded against the world's having been created by God in its present state of manifold disorder. Also Balgufs Letter to a Deist, p. 319. ; also Ban^ow's Sermons, vol. ii. Serm. 7. ; slIso Clarke's Evidences of Natural and Revealed Religion, sect. 6. p. 181). ; Butler's 379 Analogy, part i. chap. 5. ; Watts* s Ruin and Recovery ; Introduction to Gray's Connection of Sacred and Projane Literature, cli. 14. ; Burgh's Dignity of Human Nature, p. 344. ; NicJiols's First Conference mth a Theist, part ii. vol. ii. p. S'2. ; Gale's Court of the Gentiles, vol. i. book 3. chap. 4. " The heathen philosophers were sen- sible that human nature was much declined from its primitive rectitude, and sunk into a weak, drooping, and sickly state, which they called TrlsppopvYja-is* , the moulting of the wings of" the soul. But they were so just and reasonable as not to charge this upon God, but upon some corruption and impurity, contracted by the soul in a former state, before its union with the body. For the descent of the soul into their gross earthly bodies, they looked upon partly as the punishment of faults committed in a former state, and partly as the opportunity of a new trial, in order to its purgation and recovery. And this was the best account they were able to give of this matter, without the light of Divine Revelation." — Tillotson's Sermon, i28. vol. i. p. 255. ; Seed's Sermons, vol. ii. Serm. 4. ; Gale's Court of the Gentiles, vol. ii. book 3. p. 344. * Upon the force of this word, see Spencer's Notes toOrigen contra Celsum, lib. 4. p. 191 Edit. Cantab. 1677. t "^ 880 No. 8. Fall of Man possible Jrom his Free- Agency, It is absolutely necessary, that intelligent beings should have scope given for action. There is a plain congruity in making their hap- piness to arise from the proper use of their powers, and to be the result of their own endea- vours. This is the only happiness that can suit the nature of an active and free creature. Had they no command over events — were their states so immutably fixed, as not to be liable to be affected by one another, the consequence would be, that they would have nothing to do, that their faculties would be given them in vain, that virtue would be totally excluded from creation, and an universal stagnation, or quiet- ism, take place in it.*' Price's Dissertations, ell. 4. and ch. 9- See also A. B. King's Sermo7i on the Fall; Butler's Analogy, part. 1. ch. 4. Upon the various traditions of the Fall to be found in heathen writers, see Gale's Court of the Gentiles, vol. i. lib. 3. ch. 5. " Free-agency, in its very essence, contains liability to abuse ; yet if you deprive a man of his free-agency, you subvert his nature. You may have order from him, and regularity, as you may have from the 381 tides, or trade winds, but you put an end to his moral character, to virtue, to merit, to account- ableness, to the use indeed of reason." Paley^s Natural Theology, ch. 26. See also Berkeley's Alciphron, dialogue 6. sect. 12. ; also Iteid's Essays, vol. iii. Essay 4. ; also Burgh's Dignity of Human Nature, p. 219. ; Bishop Watson's Sermon on the Fall, vol. i. Serm. 4. " Why, it may be asked, did not God make Adam inca- pable of sinning ? This question may be an- swered by another, is it possible to make a free- agent incapable of sinning ?*' p. 425 — 430. See King's Origi?i of Evil, ch. 5. sect. 2. and sub- sect. 7- "It is impossible to say how much the first fully overt act of irregularity might disorder the inward constitution, unsettle the adjustment, and alter the proportions which formed our nature, and in which the uprightness of its make consisted," &c. See Butler's Analogy, part 1. ch. 5. ; Van Milder t's Sermons at Boyle's Lectures, vol.i. p. 32. The liability of free- agency to abuse of its faculties, is shown at large by Dr. /. Clarke in the second volume of his Enquiry into the Origin of Evil, p. 122., also p. 294. J Conybeare's Defence of Revealed Religion, p. 149—154. " A Deo tantum ra- tionem habemus ; bonam autem rationem aut non bonam, a nobis. Vide Gc. de Nat. Deorum, lib. 3. c. 29. 382 No. 9. Fall of Man probable from the Contradictiom which e^ist betxveen Reason and Passion. The following passages from ancient writers are sufficient to show, that mankind, in all ages, have virtually acknowledged the doctrine of the Fall. " Nemo invenitur, qui se possit absol- vere ; et innocentem quisque se dicit, respiciens testem, non conscientiam." Seneca de Ira^ lib. 1. cap. 14. *' Animi labes nee diuturnitate evanescere, nee amnibus uUis elui potest." Cic. deLeg. lib. 2. c. 10. Sic distrahuntur in contra- rias partes impotentium cupiditates, cum huic obsecutus sis, illi est repugnandum. Cic. Tusc. Disputat. lib. 5. sect. 20. Intus etiam in animis inclusae cupiditates inter se dissident atque dis- cordant ; ex quo vitam amarissimam necesse est effici. Cic. de Fin. lib. 1. sect. 13. ; also sect. 18. Homo non ut a matre, sed ut a noverca, natura editus est in vitam, corpore nudo et fragili et in- iirmo ; animo autem anxio ad molestias, humili ad timores, moUi ad labores, prono ad libidines, in quo tamen inest tanquam obrutus quidam divinus ignis ingenii et mentis." Cic. apud Augustin. lib. 4. contra Pelagium. See many other passages of the same kind, cited by Clarke in his Evidences of Natural and Revealed Reli- gion^ p. 124 — 128. See Felton's Vindication of 383 the Christian Faith, in which he shows that the doctrine of the Fall has been taken for granted in all systems of natural religion, p. 109, &c. See Leng's Sermons at Boyle's Lectures, p. 354. &c. ; also Seed*s Sermons, vol. ii. p. 334. ; also Hartley on Man, vol. ii. p. 24. ch. 2. prop. 24. See also Baxter* s Reasons for Christianity , part 1. ch. 16., in which numerous heathen authorities are cited, to show that mankind have always felt and acknowledged themselves to be in a sinful and guilty condition. " The philosophers and wise men among the heathens were sensible of a great depravation in our souls, and degeneracy from the divine life, and therefore they prescribed several ways and methods for purifying our souls, and raising them to that purity and perfection to which they supposed they were designed.'* Tillotson, vol. iii. p. 309- &c. ; Walls's Ruin and Reco'very, quest. 1, and 2. That the scriptural account of the origin of evil accords with the phenomena of the moral world, is shown by Van Mildert, in his Boyle* s Lectures, vol. i. p. 3. ; also by Clarke,, in his Enquiry into the Origin of Evil, vol. ii. p. 180 — 197. Upon the notion of duty, and of moral obligations, which is inherent in our na- ture, see Bishop Butler* s admirable Sermons on Human Nature; Tatham*s Chart and Scale of Truth, vol. i. ch. 11. ; Price* s Review of Morals, ch. 8, and 9- particularly p. 358—363. 384 No. 10. Opposition between our Wishes and Situations, " Deprimimur in hoc statu mortali infra locum et gradum et prasstantiam naturae nostrae. Unde iste nobis pudor in nonnuUis rebus aut affectibus naturalibus? Unde istaec modestia aut perturbatio in natura humana," &c. Vide Burnet, de Statu Mort. ch. 2. The arguments which are made use of by Burnet^ and other writers, to prove the im- mortality of the soul, will also tend to show, that we are not in the state wherein the equitable and all-wise Creator would have originally placed man- kind. See also A. B. Sharp's Sermons, vol. vi. Serm.l5. Tillotson* sSermonSy \o\,n. Serm. 14.and 15. ; also Blair* s fine Sermon on the Love of Praise, as indicating the remains of a more elevated nature, Serm. 21, and 31. j also his discourse on the Vanitj/ of the World, vol. ii. Serm. 24. ; Simpson* s Internal Evidences, part. 2. ch. 2. sect. 3., and ch. 3. sect. 3. *' Man is at a loss where to fix himself, and how to recover his rank in the world. He is unquestionably out of his way. He feels within himself the small remains of his once happy state which he is now unable to retrieve. And yet this is what he daily courts and follows after, always with solicitude, never with success, encompassed with darkness which he can neither escape nor pene- 385 trate. Hence arose the great contest among the philosophers, some of whom endeavoured to raise and exalt man by displaying his great- ness, others to depress and debase him by re- presenting his misery. But what seems more strange is this, that each party borrowed from the other the ground of their opinions. For the misery of man may be inferred from his greatness, and his greatness is deducible from his misery. Thus the one sect, with more evidence, demonstrated his misery, because they derived it from his greatness, while the other more strongly concluded his greatness because they founded it in his misery. Whatever was offered to justify his greatness in behalf of one party, served only to evince his misery in behalf of the other. In a word, man knows himself to be miserable ; he is therefore exceedingly mise- rable: but he likewise appears to be eminently great, from the very act of knowing himself to be wretched." Pascal. See Price*s Review of Morals i ch. 2. Baxter* s Reasons of the Christian Religion, part i. ch. 16. No. 11. Fall probable from the Ills we suffer. " If we take a survey of sublunary nature, as of that system at the head of which we are c c 386 placed, we shall find that it has undergone a great change on account of human apostacy, that it lies under the frown of Heaven, that its order and course is disturbed, and that, in fine, it has become a stage in which the Almighty no less displays his justice and his judgments, than his grace and beneficence ; on which his indig- nation against sin, is no less conspicuous than his compassionate regard to sinners," &c. See Bates* s Rural Philosophy, part. 1. sect. 1. where this subject is very finely treated. See also Cudworth's Intellectual System^ vol. i. p. 23., &c. who adduces some remarkable passages from the ancients concerning that punitive justice which may be traced in creation. See also Watts^s Ruin and Recovery, appendix, essay 1., where this subject is handled with great force of rea- soning. See Doddridge's Lectures, part. 8. prop. 133. " The Scripture account of the fatal and im- portant consequences of the first transgression, shows how superficial are the usual apologies made by wretched mortals in excuse of their vices and follies. One ciime is the effect of thoughtlessness ; they did not, forsooth, consider how bad such an action was. Another is a natural action. Drunkenness is only an immo- derate indulgence of a natural appetite. Have such excuses as these been thought sufficient 387 in the case before us ? The eating of the for- bidden fruit, was only indulging a natural ap- petite directly contrary to the Divine command ; and it is likely that our first parents did not duly attend to all the probable consequences of their transgression. But neither of these apo- logies, nor the inexperience of the offenders, nor their being overcome by temptation, were suf- ficient to avert the Divine displeasure, the marks of which we and our world bear to this hour." Burgh's Dignity of Human Na- ture, p. 34>5. " Death has in it all the ap- pearance of being an evil for which such crea- tures as we are might not be originally in- tended.** Frice^s Dissertations, p. 155. Jenkin on Christianity, vol. ii. ch. 13. No. 12. Hereditary Principle. *' According to the laws of nature we see that children are every day suffering the most grievous calamities, on account of the crimes of their parents and progenitors. It is God's will that they should do so ; he has made the world so that they must," &c. See Ogden^s Sermons, vol. ii. p. 31, 32. ; also some fine observations on this subject in Bishop Watson's Tracts, vol. i. Sermon 4. See many fine illustrations of c c 2 388 this chapter in JVatts's Rinn and Recovery of Mankind, particularly p. 106 — 154., also p. 477. ; also Butler* s Analogy, part viii. ch. 5. ; also Og- den*s Sermon on the Redemption of Man. ** It is very strange, and you are pretty sure it is hardly right, that their posterity should be involved in their guilt, and made to suffer for an offence that was not their own. Now, first of all, is it not surprising that this should ap- pear strange to us, who have lived all our lives in a world in which the same thing has hap- pened every day ?" &c. See the sentiments of some ancient philosophers cited on this subject by Dr. Knox, in his Evening Luciibrat. vol. ii. p. 167. ; also TVarhurton's Divine Legation, vol. iii. p. 457. • See Price's Dissertations. *' We see," says this excellent writer, " among the individuals of mankind, that in consequence of their dependence one on the other, they are often deprived of benefits which seemed to be in- tended for them by the constitution of the Deity, and brought into states which, though they give no reason for complaining of Providence, are yet justly deemed calamitous. How credible is it that there may be also events, or connections in na- ture, by which, consistently with perfect wis- dom and goodness, the like may happen some- times to a species,'* p. 156. There are some fine observations on this subject in Hartley on I 389 Man, vol. ii. ch. 2. prop. 40. ; also in Delaney^s " Revelat. examined with Candour i** Disser- tations 1. and 7* See Doddridge's LectureSy Lect. 164< — 168. ; also Balgiiy's Second Let- ter to a Deist, p. 287 — ^90. ; also Grotius de Jure, lib. iL cap. 21. j De Pcenarum Communicat. Eij TSTuplrjV yiveav 5»a§i§a^£< tjjv Tijxwpuxv, Plat, aplld Grot, de Decal. No. 13. Other Beings in the Universe. Upon the opinions of the ancients respecting the origin of evil, as connected with the revolt of evil spirits, see Gray's Connection of Sacred and Profane Literature , ch. 14. " In the innumerable gradations of sensitive beings with which Almighty God has replenished this earth, and hath, as we judge from analogy, replenished all other planets in this solar system, and all other solar systems sunk in the incon- ceivable profundity of infinite space, we may conclude that the human species is neither the highest nor the lowest in the rank of intel- lectual and moral agents. This conclusion reason renders probable as to both points, and revelation renders certain as to one of them." Bishop Watson's Tracts^ vol. i. p. 541. That the Scripture doctrine of evil spirits is agreeable c c 3 390 to reason, see Leland*s Deistical Writers, vol. i. letter S5. p. 159. ; also Law's Notes to King's Origin of Evil, Nos. 19. 22. 24, &c. and No. 71. ; and see also Chalmers's " Discourses on the Christian Revelation, in Connection xvith Modern Astronomy ;*' also Price's " Disserta-tion on Fro- vidence,' p. 159. ; also Wollaston's " Relig. of Nature," p. 195. sect. 5. ; also Fidler's " Gosjjel its own Witness," part ii. ch. 5. ; also Locke, 1. ii. c. 23. sect. 13., and lib. iv. c. 3. sect. 24. See the being, nature, and offices of evil spirits con- sidered, in the 6th discourse of Dr. Seed, vol. iii. " The doctrine of an evil dgemon, who, though very powerful, was inferior to the good Deity, and should be abolished by him, is among the agreements mentioned by Jortin to have sub- sisted between Pagan and Christian philosophy." See Jortin on Christ. Relig. p. 119. See also Watso7i's Pojmlar Evidences, ch. 4. ; also Bishop Horsley's Sermons, vol. i. Serm. xi. p. 236. The probability of the existence of such beings is shown by Addison, Spectator, No. 519. ; also by Doddridge, in his 98th Lecture. That the no- tions of the Heathens very nearly approached to those of the Jews and Christians on this sub- ject, is shown by him in Lect. 212. For va- rious traditions of the Heathens relating to diabolic agency, see Stillingfteet's Orig. Sacrcr. book iii. ch. 3. sect. I7. and IS. See Cony- beare's Sermons, vol. ii. Serm. 9- and 10. 391 No. 14. Might not they have tempted Man ? Upon the subject of this chapter, the reader may consult with advantage Bishop Stillingfieef s Origines Saa^a\ book iii. ch. 3., who shows, both from reason and tradition, the probable truth of the scriptural account of the origin of evil. See also Bishop King^s Origin ofEvil^ ch. 5. sect. 5. sub. 4. Concerning the traditions of the an- cients on this subject, see Gray^s Connection of Sacred and Profane Literature, ch. 14. ; also NichoVs First Coivference 'with a Theist, vol. i. p. I87. See Van Milder fs Boyle's Lect. vol. i. p. 447. See darkens Enquiry into the Origin of Evil, vol. ii. p. 220, &c. ; Gale*s Court of the Gentiles, part i. book 3. ch. 4. " The welfare of a species, like that of individuals amongst men, may be made dependent on a higher spe- cies ; and while orders of reasonable beings may be so circumstanced, as to be liable to be brought into very calamitous states, from which it may not be possible for them to be saved, according to the general laws of the world, except by the kind assistance and labours of beings superior to them ; and we see reason to believe that such a general economy of nature, though the result, in some instances, may form abortion and ruin, was necessary to produce the greatest virtue c c 4 392 and the greatest good, upon the whole." Price\s Dissertation on Providence^ p. 130. ; Shuckford's History of the Creation and Fall of Man, ch. 10. ; Doddridge's Lectures, 213 — 215. No. 15. Solitary Innocence required some Probation. See Archbishop King's Enquiry into the Origin ofEril, particularly sect. 8. ; and Bishop Law's Notes, No. 62. See Leland's Advantage and Necessity of the Christian Revelation, parti, ch. 1. ; also his Answer to Tindal, vol. ii. ch. 15. ; also Shuchford' s Dissertation on the Creation and Fall of Man ; Archbishop King's Sermon on the Fall, and Law's Theory of Religion. " There is plainly no absurdity in the scriptural account of the fall of a certain number of beings, of a rank prior in existence, and superior in dignity to ours ; nor of their being driven, by a total despair of recovery to the Divine favour, to a confirmed habit of perseverance in vice, and op- position to all that is good. That such desper- ate beings, who knew themselves to be sealed to destruction, should, as far as permitted, exer- cise an implacable envy and hatred against our species, of whom they foresee that some part should rise to that happiness from which they are fallen, is not to be wondered at." Burgh's Dignity of Human Nature, p. 369. Upon the 393 fables and traditions of the ancients, see Gale's Court of the Gentiles, book ii. ; Gray's Connection of Sacred and Profane Literature, c. 14. ; Cud- worth's Intellectual System, book i. ch. 4<. ; also Sumner's Records of the Creation, vol. ii. chap. 2. No. 16. Man a mia:ed and imperfect Being. Does not the world exhibit traces of order and confusion ? See Doddridge' s Lectures, prop. 89. ; Watt's Ruin and Recovery, Essay 1. p. 359. " In the whole form and course of the world since the original defection, we may discern a display of justice softened by for- bearance, and of indulgence tempered with justice ; a righteous judge as well as a gracious benefactor ; a God offended, but not irrecon- cilable. For what account can be given upon the hypothesis of our native innocence and of our relation to God as a benign Creator only, of the treatment we receive in the course of his Providence ? Should it be suggested, that it is for our trial, for the exercise and improvement of our virtue, and in consequence, the advance- ment of our happiness ; yet is it not a strange trial for an innocent creature * to be introduced into being with weeping and anguish, to sicken * See Plin. Nat. Hist. lib. vii. c. 1. 394 a few years, and before he has committed any personal oifence, to be snatched away by the hand of death ? Or if his term be lengthened, to see him exposed to numberless evils, both moral and physical, to injuries and disasters ; to the buffets of nature, and of what the world calls fortune, and then to close his days in languish- ing disease, and sometimes in excruciating tor- ments?" &c. Bates's Rural Philosophy ^ part 1. sect. 1. No. 17. Of Hope and Repentance. ♦' It is reasonable," says Jortin, " that the Divine Mercy should constantly display itself in all cases which lie within the reach of compas- sion. Such was the case of us men, who though sinful, yet are weak and frail beings ; though offenders, yet corrigible and capable of amend- ment," &c. See his Discourses on tlie Christ. Re- ligion^ p. 43, &c., also ch. 7. "Repentance is a duty of natural religion, and reason gives hopes that it may be advantageous to us ; but the ut- most which a man can conclude, without the assistance of revelation, is, that it shall be much better for him in a future state, if he amend his life, than if he continues wicked. Thus far rea- son goes, and no farther, p. 261. " Quem poenitet peccasse pene est innocens." Senec. 395 That hope was the extreme point at which human reason could arrive, after the joint use of repentance and sacrifice, is shown by Bishop Conybeare in his Defence of Revealed Reiigio7i, p. 115 — 133. Upon the hopes entertained by the Jews and Heathens, of some extraordinary deliverer to rescue and reform mankind, see Graj/'s Connection of Sacred and Profane Litera- ture, ch. ^25. See also Clarke's Evidences of Natural and Revealed Religion, prop. 6. p. 142 — 167. vSee the authorities referred to by Ma- gee, vol. i. p. 95. ; also Walls's Ruin and Reco- very, quest. 10. ; also Butler's Analogy, part ii. c. 5. sect. 4. " The fact is, that there are re- medies provided for the misfortunes and calami- ties of men ; and that greater goodness is in this instance displayed in the constitution of nature than we could, on any sure grounds, have ante- cedently expected." See Price's Dissertation on Providence, p. 129. ; also Foster's Discourses on Natural Religion, vol. i. c. 8. ; also Paley's Natural Theology, ch. 26. That the effects of repentance in a state of nature would afford some hopes of pardon, mingled with great apprehensions, is shown by Doddridge in his Lectures, vol. i. p. 3. prop. 81. ; also prop. 93. On the natural hopes of for- giveness of sin, see Barrow^ vol. ii. p. 373. See some beautifid reflections on man's natural hopes 396 of pardon in Baxter's Reasons for Christianity, part i. ch. I7. Yet that repentance alone did not seem likely to secure pardon, is shown by Turner in his Boyle* s Lectures, and by Berriman in his First Sermon at the same. " Will repent- ance alone recover that happiness which man- kind had forfeited, and rescue them from that misery to which they are become obnoxious ? Do we not find in the ordinary course of nature, which is God's appointment, that punishments which no after-conduct, no subsequent reform- ation can entirely remove, often attend upon guilt ? A man, for instance, shall feel the ill effects of debauchery, and a profligate course of life, long after he has repented and been re- claimed. Now, if we thus suffer for our sins, not- withstanding our repentance, in the daily course of God's natural providence, what ground have we to imagine that repentance alone will free us from all the evil consequences of sin hereafter ?" See Seed's Sermons, vol. ii. Serm. 5. p. 374. See also Bishop Conyheare's Defence of Revealed Re- ligion, "^.W^. — 131. Upon the worship and sacrifices of the ancients, see Gale's Court of the Gentiles, book ii. c. 9. part i. How imperfectly the scheme of Deism accounts for the treatment of penitent sinners, is shown by Dr. Ritchie on Revelation, vol. ii. p. %53, See Lela?id against Tindal, vol. i. ch. 6. 397 No. 18. Reason for hoping a Revelation. The subject of this chapter is very ably treated by Watts, in his Ruin and Recovery oj Mankind, question 10. — '* What hope of re- covery can reason give us ?'* See also Clarke* s Evidences of Natural and Revealed Religion, p. 156. ; Barter's Reasons for Christianity, part i. ch. 16. and 17. The general grounds for ex- pecting a Divine Revelation are stated by Dr. Barrow, vol. ii. serm. 13. For the opinions of the ancient philosophers, respecting their want and hope of a Revelation, see Dr. Clarke's Evidences of Natural and Re- vealed Religion, prop. vii. p. 153 — 167. ; also Bishop Leng's Eleventh Sermon at Boyle's Lec- tures ; also Gale's Court of the Gentiles, part i. " Had the natural course of things in the present state been such, that whenever any par- ticular calamities or accidents happened to men, there should have been no remedy for them, we should have had no just reason for complaint, and God would have been good. Nor could any arguments have been taken from this attri- bute to prove, that there ought to have been remedies provided, which would not equally have proved that they ought to be easy, uni- versal, and infallible, or rather, that there should 398 have been no occasion for them, and no suffer- ings or pains of any kind. But the fact is, that there are remedies provided for the misfortunes and calamities of men, and they are not left, as they might have been, to perish irretrievably by the calamities that happen to them, but it is put in their power, in numberless cases, to help one another, and to prevent the fatal effects which would follow particular calamities. A provision is made, in the spontaneous agency and benevolence of our fellow-creatures, for a great addition to the happiness of life, and diminution of its sufferings.'* Price's Disserta- tion on Providence, p. 128. Watt's Ruin and Recovery, question 10. ; Butler's Analogy, part ii. ch. 5. ; see also TVollaston's Religion of Nature, ch. 5. sect. 19. ; Ritchie's Peculiar Doctrines of Revelation, vol. i. sect. 3. ch. 2. " It must be admitted,'* says Bolingbroke, " that Plato insinuates, in many places, the want or the necessity of a Divine Revelation, to dis- cover what the external service of God requires, and the expiation for sin, and to give stronger assurances of the rewards and punishments that await men in another world." See Leland's Deistical Writers, vol. ii. letter 27. 399 No. 19. Probable Channel of Revelation' — Repentance, PardoUy and Sacrifice. This subject is enquired into by Doddridge, in his 95th and 97th Propositions. — See his Lectures, part 5. : " Repentance is a duty of natural religion ; and reason gives us hopes that it may be advantageous to us. We find our- selves able to change, as from better to worse, so from worse to better. Now, certainly, it is not to no purpose that we enjoy this power. It seems, therefore, probable, that God, who made us capable of amendment, will show some favour to us, if, for the time to come, we carefully en- deavour to deserve it," &c. See Jortin on the Christ. Religion^ chap. 7' Yet that this hope was not independent of the conviction of the neces- sity of sacrifice and atonement for sin, is shown at large by Magee, vol. i. Notes, No. 4. and 5. The following facts relative to the present state of Mahometanism in India, will power- fully illustrate our sentiments respecting the necessity of a sacrifical form of worship : " It is well known that Mahomet endeavoured to set up a system of Deism, confessedly drawn from a very imperfect knowledge of the Old and New Testament, in which he grafted various observances, well suited to gratify the two 400 leading passions in our fallen nature, — self-de- pendence and the love of sin. His followers have not been able to repose in that system, but have exalted the grandsons of Mahomet, whose death they annually commemorate, into mar- tyrs for their sect, and rely on their death for the forgiveness of sins. The great body of the Mahometans in India annually celebrate the Mohurrim, or festival of the death of Hussen and Hussein. These were the sons of Fatima, the daughter of Mahomet, by Ali ; and on the death of their father, were opposed by a com- petitor for the supremacy, who, it is said, procured one of them to be poisoned by means of one of his concubines. The other was slain in battle. An opinion has become current amongst the Mahometans, that, in the day of judgment, Fatima will appear before the throne, with the heart of the poisoned son in one hand, and with the head of the murdered son in the other, and will demand acquittal on account of their death for their followers ; which they suppose will be granted." — Note to a Sermon by the Rev. Dr. Corrie, now a Chaplain in the East India Company's service, p. 57. In qua- libet aetate, et apud quaslibet hominum nationes, semper fuit aliqua sacrificiorum oblatio. Quod autem est apud omnes, naturale est. Paulus Burgensis apud Stillingjket. Irenicum, book i. c. 3. p. 76. 401 No. 20. Unity of God. " It is granted, that reason can prove tlie unity of the First Cause, by arguments drawn from the contemplation of his works, and by reflection on our own minds. Yet it must be granted, that when Christianity appeared, the one true God was acknowledged and worshipped by no one nation in the world, the Jews ex- cepted." — Grovels Moral Philosophy, vol. ii. chap. 20. p. 591. " The belief of there being but one God is now very familiar and common j but before the preaching of the Gospel, poly- theism was so ancient and universal, that to all the world, the Jews only excepted, monotheism was a mystery." — Grew's Cosmo logia Sacra, book 5. ch. 4. See the article Theology, part 2. sect. 1. in Encyclopcedia Britamiica ; also Stil- Ungfleefs Origines Sacrw, book 3. chap. 6. sect. 4. There are some remarkable testimonies of the ancients to the Divine Unity in Barrow's Eighth Sej^ynoiiy vol. ii. See Doddridge's Forty- fourth Lecture ; Paley's Natural Theology, ch. 24. and 25. j Ogden's Sermon on the Unity of God, vol. ii. serm. l.j Bishop Wilkin's Na- tural Religion, lib. i. ch. 4. ; Foster's Discourses on Natural Religion, vol. i. ; Wollaston' s Religion of Nature, sect. 5. j Burgh's Dignity of Human Nature, books, sect. 1. For proofs of the D D 402 Divine Unity as discoverable by reason, see darkens Being and Attributes, p. 44. ; Lelnnd's Short Method mth the Deists, p. 60. ; Maclaiiie against Jenyn's Letter III, ; Bishop Law's Notes on King's Origin of Evil, no. 10. The very imperfect notions of the ancient philo- sophers concerning the Unity of the Divine Being, are shown by. Leland in his Advantage and Necessity of Revelation, part i. chap. 13. and 14. ; Gray's Connection, chap. 10. The in- fluence of idolatry on the conduct of the hea- then is shown by Weston on Miracles, chap. 9. The tendency of modern infidel speculations to confound the God of Nature wuth the system of the world, is shown by Van Milder t in his Boyle's Lectures, vol. ii. p. 317- The same shown of the ancient philosophers, p. 92. ; also by Tillotson, vol. i. serm. 48. ; Bai^roxv's Works, vol. ii. serm. 16. The opinions of the ancients concerning the Divine Unity, are set forth at large by Cudworth, in book i. ch. 4. of his In- tellectual System. See also Whitby's Necessity of the Christian Revelation, ch. 3. and ch.6., in which the imperfect notions of the heathens on th is subject are clearly displayed; also Sumner's Records of the Creation, part i. ch. 3. sect. 5. , where the superiority of Christianity is distinctly shown, by the comparison of Pagan with Christ- ian testimonies. 403 No. 21. New Relations of the Divine Being. " If a Revelation from God be necessary to teach us any thing concerning the Divine Nature and his designs towards mankind, and in rela- tion to a future state, more than what we could naturally know before, it must of necessity be something which our reason could not discover ; and as far as the nature of an Infinite Being is concerned in it, it must exceed our finite capa- cities, by the very nature of things. Yet the belief of it, when so revealed, may be very reasonable, so long as it implies no contradic- tions. And, indeed, it would be a much greater prejudice against a Revelation, if it had no marks in it of any thing but what human reason could have discovered without it." — Leng^s Sixteenth Sermony p. 503. *' That God can make known to us many truths, of which we were before ignorant, though greatly interested in them, will not, surely, be doubted ; for we can make known such very often one to another. And that from these truths corresponding rules of behaviour may flow, is equally plain. Those duties and relations, therefore, to our Redeemer and Sanc- tifier, which the Holy Scriptures alone discover D D 2 404 to us, are not on that account at all less real than those to our Creator of* which reason informs us." — Seeker's Second Sermon on Matthew, chap. 28. v. 19. and 20. " As it is very probable that much of a Revelation would relate to the Divine Being and his operations, it is to be expected, that though much additional light may be given us as to many things con- cerning him, yet that these discoveries may be connected with some further hints relating to what is yet unknown ; so that there may be many things in it beyond our adequate compre- hensions, or, in other words, something mys- terious." — Part 5. Preposit. 95. Doddridge's Lectures, '* Many of the doctrines of our religion are transcendantly sublime, and some of them above the highest reach of our understandings to compass ; but to determine the great good- ness and mercy which they accord to the human race, the only relations to be considered are those between God and man. This is a species of evidence which is mixed and interwoven with the vitals of our religion, and inherent in its very substance." — Tatham's Chart and Scale, vol. ii. p. 61. See also Conybeare's Defence of Revealed Religion, p. 3J. 405 No. 22. God hnomn to Man after a Relative Manner, " Nothing is more evident, than that we have no idea of God as he is in himself; and it is for want of such an idea, that we frame to ourselves the most excellent conception of him we can, by putting together, in one, the greatest perfections we observe in the creation, and par- ticularly in our own reasonable nature, to stand for his perfections ; not most grossly arguing and inferring that God is such an one as our- selves, only infinitely enlarged and improved in all our natural powers and faculties, but con- cluding that our greatest excellencies are the best, and aptest, and most correspondent repre- sentations only of his incomprehensible perfec- tions, which infinitely transcend the most exalted of what are in any created beings, and are far out of the reach of all human imagination." Broxvn's Procedure of the Understanding, ch. S. p. 85. ; Ellis* s Knowledge of Divine Things, p. 94. See also Bishop Brown* s Divine Analogy, where the subject of this chapter is treated with great learning and ability. That this principle holds good also in any revelation communicated by others, is shown by Locke on Human Under- standing, book iv. ch. 18. sect. 3, " No man DD 3 406 inspired by God, can, by any revelation, com- municate to others any new simple ideas which they had not before from sensation or reflection; for whatsoever impressions he may himself have from the immediate hand of God, this revela- tion, if it be of new simple ideas, cannot be conveyed to another, either by words or lan- guage,'* &c. p. 264. Query. If these obser- vations were practically attended to, would they not act as an excellent preservative against mystics and enthusiasts ? See Barroxv*s Sermons on the Creed, vol. ii. serm. 10., in which he explains the term ** Father,** as applied to God. See also Price* s Jlevietc of the Questions oj" Morals, ch. 1. and 3. ; also Cudworth*s Eternal and Immutable Moj^ality, book iv. ch. 4. See Pearson on the Creed, artic. 1. p. 45. "Wheresoever God hath been acknowledged, he hath been understood and worshipped as a Father ; — the very heathen poets so describe their Gods, and their vulgar names do carry Father in them, as tlie most popular and universal notion.'* Of God's relation to us as our Father, see Baxter*s Reasons of the Christian Religion, parti, ch. 12. 407 No. 23. The Author of a Revelation 'would perhaps be Divine. " That the gods might appear and converse with men, and that the Divinity might inhabit human nature, were points allowed by the hea- thens, and for this I appeal to their poets and philosophers, whose testimonies are so numerous and clear, that it would be an affront to repeat them to a man of any education.*' Berkeley's Minute Philosopher^ dial. vi. sect. 12. <* It is possible that some superior spirit may be em- ployed as the messenger of such a revelation ; and if he should not only make a transient ap- pearance on earth, but take up his abode here for a considerable time in a human form, giving an example of the most perfect virtue, we must acknowledge the circumstance extremely well chosen and worthy of the Divine wisdom, though we cannot pretend it to be absolutely neces- sary." Doddridge, prop. 97- " It is congruous to reason," says Barrier, " that fallen creatures, who knew so little of God, of his will, and of their own concernments, and of the other world, should have a teacher sent from Heaven of greater authority and credit than an angel to acquaint us with God and his will, and the world T> a 4> 408 to which we are going." Reasons for Christianity, part. ii. ch. 5. p. 252. *' The heathens had even some notions that their gods, upon very solemn occasions, might come down to them in the hkeness of man, as we may gather from the men of Lystra, who attempted to do sacrifice to Paul and Barnabas." See Stanhope* s Boyle's Lectures. Seneca thus speaks of the mind of his imaginary wise man : Quid aliud voces hunc, quam Deum in humano corpore hospitantem ? Epist. 31. No. 24. The Force of Example. See Doddridge^ as quoted in the preceding note. " It is probable that the chief persons employed in opening such a revelation may ap- pear in plain and low circumstances of human life, rather than with princely grandeur ; since, in this view, their testimony might be less sus- pected of being a political contrivance, and their example would be more instructive to the generality of mankind," lect. 109. " It was meet that the world should have not only a teacher, but also a perfect pattern before them of all virtues; and therefore the Gospel is written historically, with doctrines intermixt, that we might have both perfect precepts, and a perfect patron." Baxter^s Reasons for Christianity^ 409 p. 254. The force and excellence of Christ's example are set forth by Barrow, vol. iii. serm. 2. and 3. Longum iter est per praecepta, breve et efficax per exempla. Senec. epist. 6. Aliquis vir bonus nobis eligendus est, ac semper ante oculos habendus. Ideniy Epist. 11. No. 25. Sacrifice. '« If the idea of the innocent suffering in the room of the guilty, were in all cases inadmis- sible, and utterly repugnant to the human un- derstanding, how came the use of expiatory sacrifices to prevail as it has in every age and nation ? Whether the idea first proceeded from a divine command, as Christians generally be- lieve, or whatever was its origin, it has approved itself to the minds of men, and not of the most uncultivated part of mankind only, but of the most learned and polite." Fuller's Gospel its own Witness, part ii. cb. 4. ; also Machine against JenynSy letter 4. ; also Bishop Watson's Miscel- laneous Tracts, serm. 4. ; Bishop Warburton^s Divine Legation, book ix. ch. 2. ; Leland's View of the Deistical Writers, vol. ii. letter 32. p. 227,' &c. J Conybeare's Defence of Revealed Religion, p. 115. Grotius de Jure Belli, ch. 21. lib. 2. For general information upon the doctrine of sacrifice, I would beg leave to refer to the 410 learned work of TJr.Magee on Atonement, thoiigli I am obliged to differ from this excellent author, when he would attempt to prove (see vol. ii. No. 54.) the " natural unreasonableness of sacri- JiceJ'* This is surely venturing beyond what prudence would dictate. It is sufficient to show the Divine institution of this rite, without en- . deavouring to evince (what it is impossible to believe) that any appointment of God is made in direct opposition to reason. How much more safe to believe, that it was instituted on account of its suitableness and congeniality to the hunian mind ! Besides, on any other sup- position, how can you explain its imiversality amongst all nations, whether barbarous or civi- lized ? If the learned author would condescend to compare the reasoning of his 54th note with \\\Q facts which are contained in No. 55. and 5Q., I am not without hope that he would see the propriety of attending to this suggestion. " It cannot be thought unreasonable, says Dr. Clarke, to be believed, that in such a revelation, wherein God surely proclaims remission of sin, and the acceptableness of repentance, he should have appointed such a sacrifice or expiation for sin, as ought, at the same time, to be a sufficient testimony of his irreconcilable hatred against it. For though, by the light of nature, it was exceedingly probable, and to be hoped for, that 411 God would forgive sins upon true repentance, yet it could not be proved that he was absolutely obliged to do so, or that he would certainly do so. On the contrary there was reason to sup- pose, that in vindication of the honour and dig- nity of his laws, he would require some further satisfaction and expiation. And, accordingly, we find the custom of sacrificing to have pre- vailed universally over the heathen world in all ages, which however unreasonable an expect- ation it was to think that the blood of beasts could truly expiate sin, yet thus much it plainly shows, that it has been the common apprehen- sion of mankind in all ages — that God would not be appeased nor pardon sin without some punishment and satisfaction ; and yet, at the same time, they had good hopes, that, upon the repentance of sinners, God would accept some other satisfaction instead of the destruction of the offender. It is therefore plainly agreeable to right reason to believe, that God, in vindica- tion of the honour of his laws, and for a testi- mony of his hatred against sin, should appoint some sacrifice and expiation for sin, at the same time that he forgives the sinner on his true repentance.'' Evidences of Natural and Revealed Religion^ p. 195. " Though the efficacy of re- pentance itself alone," says Butler, " to prevent what mankind had rendered themselves ob- 412 noxious to, and recover what they had fortieited, is now insisted on in opposition to Christianity ; yet by the general prevalence of propitiatory sacrifices over the heathen world, this notion of repentance alone being sufficient to expiate guilt appears contrary to the general sense of man- kind." Analog!/, -psLVt^. ch.5. p.251. "Itseems," says Bishop Leng, " to have been a general notion of mankind, that God would admit of some expiation for sin, which occasioned so universal a practice of sacrificing ; but that any sacrifice which man could offer should be a valuable consideration for this purpose cannot easily be conceived," serm. 16. p. 491. See also Felt07i's Vindicatmi of the Christian Faith, p. S54. Brown against Tindal, p. 467, &c. ; also Stillirigjleef s Irenicum, lib. i. ch. 3. p. 76., and Grot, de Satisfact. cap. 10. No. 26. » Spiritual Aid. That the ancients had some hopes of being spiritually assisted in their prayers and religious ceremonies, and in the general course of their lives, if conducted on the principles of virtue, is plain from numerous passages in their writings. It might be deduced, indeed, from their opinions of prophecy. Thus Cicero : Vetus opinio est, jam usque ab heroicis ducta temporibus, eaque 413 et popiili Romani et omnium gentium firmata consensu, versari quandam inter homines Divi- nationem, quam Graeci p.av1j?c>]v appellant, id est praesensionem et scientiam rerum futurarum. De Divin. lib. i. ch. 1. Nemo unquam vir magnus, sine Divino afflatu fuit. De Nat. Deorum, lib. ii. Many passages of the same kind may be found cited by Clarke, in his Evidences of Natural and Revealed Religion, p. 153, &c. See others collected by Bates, in his excellent work entitled " Rural Philosophy,'''' part ii. p. 158 — 160. j by Ellis, in his Know- ledge of Divirie Things, p. 217. and 238. and 282. A remarkable passage on this subject is cited by Dr. Knox, from the works of Aristotle ; see his Lucubrations, vol. ii. No. 43. ; and a similar passage is cited by Cudworth in his Intellectual System, vol. i. p. 204. Prope est a te Deus, tecum est, intus est ; ita dico, Lucili, sacer intra nos spiritus sedet, malorumque bonorumque nos- trorum observator et custos : hie prout a nobis tractatus est, ita nos ipse tractat. Seneca. See also Wollaston's Religion of Nature, sect. 5. prop. 4. p. 191. No. 27. Immortality of the Soul. The great uncertainty of the ancients respect- ing this important doctrine oi' natural religion is 414 shown by Clarke, in his Evidences of Natural and Revealed Religion, p. 143 — 147- ; also prop. xi. p. 178. ; also LelamVs Advantage of Revelation, part iii. c. 1. See the article Metaphysics, in Encyc. Brit. ch. 14. for an account of the argu- ments of the philosophers for the immortality of the soul ; yet all who admitted this doctrine appear to have believed in its pre-existence, p. 664. The natural arguments for this doc- trine are to be found in Stillingfeefs Origines Sacrce, book iii. ch. 1. ; Doddridge's Lectures, partiv. vol. 1. lect. 91. The natural and moral evidences for the immortality of the soul are stated in Balguy's 19th and 20th sermons. There are three fine Discourses by Bishop Por- teus on this subject, in his sermons, vol. i. The arguments are also briefly summed up in Ste'uj- arVs Outlines of Moral PJdlosophy, p. 227. ; also Butler's Analogy, parti, ch. 1. ; Wollaston's Re- ligion of Nature, 349 — oS5. ; Paley's Natural Theology, p. 543. ; Jortin on the Christian Re- ligio7i, 287 — 293. ; Burgh's Dignity of Human Nature, p. 194*. and 372. See a very candid view of the opinions of the ancients respecting the immortality of the soul, in Leland's Deisti- cal Writers, vol. ii. letter 27. ; also in Gray's Connection, ch. 13. "It is congruous to the wisdom and governing justice of God, that the same body which was partaker with the soul in 415 sin and duty should be partaker with it in suf- i eri ng or f el i city. ' * Baa:ter*s Reasons for Christi- anity, v. 390. ; Van Milderfs Boyle's Lectures, vol. ii. p. 70* " The most important service that can be rendered to human life, and that conse- quently which, one might expect beforehand, would be the great end and office of a revelation from God, is to convey to the world authorised assurances of the reality of a futui^ existence." Paley^s Evidences^ vol. ii. part. 2. ch. 2. See also Whitby's Necessity of Revelation^ ch. 5, No. 28. Eternal Rewards and Punishments. That none of the ancient philosophers, ex- cept Socrates, believed in a proper state of re- wards and punishments hereafter, is shown from their sentiments respecting the soul*s being an emanation of the Divine substance, see Encyc. Brit, article Metaphysics, 267, 268, 269- The agreement between the doctrines of natural and revealed religion, as to rewards and punish- ments, is shown by Bishop Sherlock, vol. iv. p. 116. ; also by Hartley on Man, vol. ii. prop. 86 — 89. ; and by Tillotson, vol. iii. Serm. 120. On the popular belief amongst the ancients of a future state of rewards and punishments, and of a judgment, see Gray's Cofmection of Sacred and 416 Profane Literature , ch. 27. See Jortin*s Ser- monSy vol. iv. Serm. 4. ; Barrotv*s Sermons, vol. ii. Serm. 32. and 33. ; Pearson on the Creed, ar- ticle 7' P* 4M. There are some fine remarks by Bishop Horsley, vol. i. Serm. 4. p. 7^ — 80. on the subject of eternal punishments, and their consistency with the Divine attributes ; also in Pearson on the Creed, article 12. ; also Bishop Taylor's Discourses, vol. i. Serm. 1 — 3. ; also Dr. Tottie's 15th Sermon, who has illus- trated this subject with various analogies. See also Blair's 53d Sermon, vol. ii., on the last Judg- ment ; Bishop Fowler's Design of Christianity, sect. 3. ch. 14. ; Brown's Limits of the Under- standing, p. 351. ; Baxter's Reasons for Christi- anity, parti, ch. 14. and 15. ; also Clarke's Evi- dences of Natural and Revealed Religion, p. 207. See Tatham's Chart and Scale, vol. i. c. xi. sect. 2. ; Conybeare's Defence of Revealed Re- ligion, p. 95. Leland against Tindal, ch. 8. part 1. No. 29. Some Doctrines mysterious. " It must not be objected," says Abp. Seeker, " that believers in the Gospel are often full oi' doubts and terrors, for believers in natural re- ligion alone have infinitely more cause for them 5 417 SIS both their rule and their hopes are infinitely more obscure. Serm. on Matthew, ch. 10. v. 34. ; also on Deut. ch. 29. v. 29. " That we should understand nothing further of God's secrets than is unfolded to us, nor be capable of an- swering many questions which may be asked about them, otherwise than by confessing our ignorance, is so far from being a plea against their being really His, that it is a necessary con- sequence of it — so far from being strange in supernatural things, that it is common in natu- ral ones." *' Suppose there had been no mysterious parts in Revelation, and that every thing had been laid clear and open to the comprehension of natural reason, what would the improved un- derstanding of a wise man have thought of it? Would he not have said that the whole was of mere human contrivance ; since, if it were in- deed divine, it must needs have spoken its ori- ginal by some marks of Divinity, i. e. by some signatures of incomprehensible wisdom im- pressed upon it ?'* &c. Hurd's 5th Sermon, vol. ii. Lord Bacon was of the same opinion, De Augment, sect. 28. See also Watson's Popu- lar Evidences, ch. 1. ; Butler's Analogy, part i. Introduction ; also his Sermons on the Igno- rance of Man ; Simpson* s Internal Evidences, part i. ch. 4. ; Stillingfleef s Orig. Sac. book ii. E E 418 ch. 5. sect. 5. See Bishop JVatson against Paine, p. 105 — 107. ; ^ilso Leng's Sermons^ p. 503. ; Magee on Atonement, vol. i. No. 19- See the Appendix to the first vol. of Leland against Tin- dalf in which the mysteries of Natural are compared with those of Revealed Theology. No. 30. Positive Institutions. *' The argument against positive institutions in religion tends equally to prove that all sym- bols in political or civil matters are absurd ; and , so arraigns the wisdom and the customs of all na- tions. Why should a seal be added to confirm a writing?" See Leland against Tindal, vol. i. ch. 4. p. 58 — 70. The same author vindicates the ritual precepts of the Old Testament, in his reply to Morgan's Moral Philosopher, ch. 2. See Watson's Popular Evidences, part iv. ch. 2. sect. 3. ; Felton's Vindication of the Christian Faith, p. 397- ; Wollaston's ReUgio9i of Nature, sect. 5. p. 222. ; Doddridge's Lectures, prop. 9(J. See Bishop Conyheare's Defence of Revealed Re- ligio7i, ch. 4., in which he maintains, 1st, that it might, on several accounts, be expected, if God should ever vouchsafe a revelation, it would contain some matters of a positive nature; ^Idly, that every revelation, whether real or pre- 419 tended, which hath ever been offered, has actually and in fact contained such positive appointments, p. 199. The utility of Revelation in establishing outward forms of worship is shown in Leland's Deistical Writers, Letter 27. No. 31. Revelation founded on Facts, Upon the subject of this chapter, the reader may consult Butler^ s Analogy^ part ii. ch. 3. ; also (with some caution) Chalmerses Evidence and Authority of the Christian Revelation ; Reid's Essay Sy vol. i. ch. 3. ; Jenkin on Christi- anity, vol. i. ch. S5. There are many valuable observations connected with this chapter to be found in Magee^s admirable work on Atone- ment. See Van Milderfs Sermons at Boyle's Lecture, vol. ii. p. 96. 169. 182. 222. : but, above all, let the reader carefully digest Tatham\s " Chart a7id Scale of Trutfi" a work which displays the real nature of theological evi- dence, and the folly of looking for demonstra- tion on subjects of probable reasoning. See vol. i. c. 11. sect. 8. See Bonnet's Philosophical Enquiries concerning Christianity, book. i. c. 1. p. 8. *< As in matters of speculation and phi- losophical enquiry, the only guide of what is }', E ^ 420 right or wrong is reason and experience ; so in matters either of" human testimony, or of divine revelation, the only certain rule of truth is this testimony, or the revelation itself." Clarke's Introduction to the Doctrine of the Trinity. Il:xai8sujtAev« yap strljv sttj too"«tov t axpiceg =7ri^>;TJiv xas SKOLclov yevoi, e]j ev tojj vnvoig ysvofj.svtjg, xoci XeyojJieviii (TOfMMveiv avo rcov svvkvkov ule xaloctppoveiv paBiov, nil 7raij ju,:v "7oi ye Tov aTraf wapix^s^afjievov ts xIktoivIo; tov xocr/xov sivcti TdVTag racj ypxipcig TrsTreicrflaj, on oca Trsp tyjs Hlia(pwv. Origen. Philocal. p. 23. edit. Spencer. G G 2 452 ^ No. 52. An Account of the Creatmi. " The opinions of the ancients respecting the creation of the world, are so confused and contradictory, that nothing of any consequence can be deduced from them." — See Encyc. Britannicay article Creation. *' They all agi'eed, however," says Aristotle, "that itwas impossible any thing could be made out of nothing." — Article Metaphysics, p. QQif. See also Bayle's Dictionary y article Epicurus, note 5. ; see also the first volume of Stillingfieefs Origines Sacrce, wherein is shown the great uncertainty of the opinions of the Pagans, and the credibility of the Scripture accounts ; see, particularly, book 3. chap. 2. ; also Enfield^ s History of Philosojjhy, book 2. chap. 3. and chap. 9- sect.l.; and Cudworth" s System, vol. i. chap. 3. sect. 16. That the Jews, however, believed in a creation ej: nihilo, is plain from the second book of Maccabees — " Look upon the Heaven, and all that therein is, and consider that God made them out of things that were not." — See the article Theology in Encyc. Brita?i?iica ; also Pearson on the Creed, Article 1. ; Doddridge's Lectures, Lect. 24. ; see also Leland's Advan- tage of Revelation, part 1. chap. IS. The 453 reasonableness of the Scripture account of tlie Creation is shown by C/arJce, in his Evidences of National and 'Revealed Religion^ p. 186 — 188. and p. 238. ; also by Dr. Barrow, in his fine discourse o;z the Frame of the World, vol. ii. Serm. 6. ; also Shuckford's Dissertation on the Creation and Fall of Man ; also Leng^s Sixth Sermon at Boyle's Lectures ; and Campbell's Ne- cessity of Revelation, sect. 8. p. 386. ; see also Dr. Ireland's " Paganism and Christianity com- pared," p. 305. ; also Bishop Wilkins's Natural Religion, lib. 1. chap. 5. ; JVollaston's Religion of Nature, p. 164. sect. 5. ; Butler's Analdgy, part 2. chap. 7- ; Burgh's Dig?iity of Human Nature, p. S'2,5 — 342. Upon the sentiments of the Heathens respecting the Creation of the world, see Gray's Connection of Sacred and Profane Literature, chap. 12. p. 128. ; also Gale's Court of the Gentiles, vol. i. book 3. chap. 3. and 4. ; also vol. ii. book 3. chap. 9. ; also Leland's View of the Deistical Writers^ vol. ii. letter 30. p. 148. ; see Lord Hale's Primitive Origination of Mankind, particularly sect. 4. chap. 2. ; Grew's Cosmologia Sacra, chap. 1. ; also the fine discourse of Dr. Blair on the Creation of the World, vol. 2. Sermon 11. " The natural evidence of the truth of the Scripture about the Creation of the World, doth make it the more credible to me in all GG 3 454 things else ; for that is a thing which none but God himself could reveal to us." — Baxter^ s Reasons for Christianity y part 2. chap. 8. See NichoVs First Conference with a Theist, p. 93. vol. i. ; see Ryan^s History ofReligion, chap. 5. That the origin of language bears witness to Revelation, is shown by Van Mildert, in his Boyle's Lect. vol. ii. p. 79., and by Magee, vol.ii. Note 53. " It is only in Scripture that a -rational ac- count of this world is given : for in Scripture it is represented as God*s world. The inhabit- ants of it are everywhere spoken of in no other way of consequence, than in the view of their being his creatures, formed for religion, and an immortal state of happiness after this life, and at present under laws and rules of discipline, to train them up for the great end of their being." Burgh's Dignity of Human Nature, p. 340. The gross ignorance of the heathens respecting the origin and creation of the world, is shown by Dr. Woodward, in his first Sermon at Boyle's Lectures. " Si a Judseis discedas, nescio an uUus antiquorum philosophorum mun- dum negavit aeternum esse. Omnes mihi seter- num professi videntur esse mundum : hoc uno vero disjunguntur, quod nonnulli, ut Aristoteles, formam et materiam simul hujus orbis; alii vero, quorum facile princeps Plato, materiam tantum aeternara, yorwaw vero a Deo comparatam, dixe- 455 - runt»" Mosheim*s Notes on Cudworth. See also Sumner's Records of the Creation, particularly part 1. ch. 3. sect. 1. and 8. ; IVhitby on Revela- tion, ch. 3. No. 53. Man originally innocent. The doctrine of man's original innocence might also be deduced, with considerable cre- dibility, from the make and constitution of our minds. All our passions and affections seem to have proper and legitimate uses, to which they can be applied. ** It is true," says Dr. Price, " that those principles, the necessity of which to the preservation and happiness of the species, we so evidently see, often prove in event the causes of many grievous evils : but they are plainly intended for good. These evils ai'e the accidental, not the proper consequences of them. They proceed from the unnatural abuse and cor- ruption of them, and happen entirely through our own fault, contrary to what appears to be the constitution of our nature and the will of our Maker. It is impossible to produce one instance in which the Original direction of na- ture is evil, or to any thing not upon the whole the best." Review oftJie principal Questions of Morals, ch. 3. p. 127. Does not this view of kuman nature, when contrasted with the general G G 4 456 prevalence of vice, betoken our being in an un- natural condition? See Hutchesoii's Essay on the PassionSy sect. 3. and 4. The doctrine of three states of the world — that all was created fair and good in its kind ; that there ha§ been a fall and impairing of this original goodness; and that there shall be a restitution of things to their ancient beauty and perfection, is mentioned by Jortin, amongst the conformities between Pagan philosophy and the Christian revelation. See his Discourses con- cerning the Christian Religion, page 118. The Mosaic account of the creation of man in a state of innocence and dignity, is vindicated by Le- land against Tindal, vol. ii. ch. 14. See also South's Sermon on Man*s being made in the Image of God, vol.i. Serm. 2. ; also Lord Hale' s Primitive Origifiation of Mankind, sect. 4, c. 2. ; also Ritchie on Revelation, vol. i. page 104 — 108. ; also Barrow's Sermons, vol. ii. Serm. 8. " What can be more agreeable to right reason, or have better effect, when really believed, than that God made man at first up- right and happy, in a state of moral rectitude; that sin, which was owing to his wilful defection from God, was the source of all the evils to which human nature is now exposed, and which are- therefore chargeable, not on God, or on his original constitution, but on man him- 457 self; that mankind are now in a lapsed state, but not forsaken of God, who, in his great goodness, provided a remedy, and has been pleased to assure them of his readiness to re- ceive them into his grace and favour, and to ac- cept and reward their repentance and sincere obedience." LelancTs View, vol ii. letter 30. *' The only true and fair way of judging of the Gospel, is to consider what is the true state of mankind in the world. If men are in a state of purity and innocence, no redemption is wanting, and the methods prescribed in the Gospel bear no relation to their circumstances. But if men have every where sinned, the law of nature can- not help them to those blessings which by the law of nature they have forfeited." Sherlock^ s Discourses, vol. i. p. 68. See also Discourse V. in the same volume ; also Charidler^s Sermons^ vol. iv. Serm. 1. and 2.; Doddridge's l64^ik Lec- ture; Stillingfleef s Origines Sacra?, book iii. ch. 3. sect. 4. See the opinions of the ancients respecting the creation and fall tsf man, col- lected by Barrow, vol. ii. Serm. 8. " What can be so just a vindication of the goodness of God, and consequently so necessary, in order to main- taining in our minds worthy and honourable no- tions concerning Him, as the doctrine that God created man at first upright, and that the original of all evil and misery is sin ? the want of a 458 clear knowledge of which truth extremely per- plexed the heathen world, and made many recur to that most absurd fiction of a self- existent evil principle." Clarhe^s Evidences of Natural and Revealed Religion, page 212. " The design of creating the human species was to put them in a way towards such happiness as should be tit and suitable to the nature of free moral agents. This rendered it necessary to place them in a state of discipline, the only possible method of learning virtue ; and we accordingly find a lesson of obedience prescribed them, im- mediately on their coming into existence — . a law, to all appearance, very easy to keep — only to abstain from one particular indulgence, being at liberty, within the bounds of moder- ation, with respect to others. In the state of things at that time, it would not have been easy to prescribe a particular trial which should not turn upon the government of passion or appe- tite. Being the only two on the face of the earth, they could not be guilty of a breach of duty to their fellow-creatures ; and, with the frequent intercourse which Scripture gives u& reason to think they had with angels and ce- lestial beings, they could hardly bring them- selves to any positive violation of their duty to God, and were under no temptation to neglect it. That they should fall into this fatal trans- 459 gression of the first law given for this trial of their obedience, was to be expected from beings newly created, and wholly unexperienced, &c. Pitiable, undoubtedly, their case was, and the rather, as they were misled by temptations from a wicked being, more experienced than themselves. Accordingly their case, and that of the rest of the species, has found such pity, and such interpositions have been made in their favour, as we have reason, from Scripture, to suppose that other offending beings have not been favoured with." BurgWs Dignity of Hu- man Nature, page 34.4. See also darkens En- quiry into the Origin of Evil, vol. ii. page 216. " The evidence of the moral sense is the dictate of conscience, which reigns predominant in the human breast, as a remaining spark of its na- tive light, and as an indelible witness of that consummate purity and perfection in which it was originally created." Tatliam's Chart, p. 225. " Scintilla quaedam est, et tanquam reliquiae pristinae et primitivas puritatis." Bacon de Augm. Scient. lib. 9. cap. i. See also Hutcheson's Il- lustrations of the Moral Sense, and his Essay on the Passions, sect. 3. and 4., and his Enquiry into our Ideas concerning . Beauty and Virtue. " Unless we suppose some tendency towards perfection to be still inherent in our nature, some traces of our original greatness, some linea- 460 ments of our diWne origin, how shall we explain the preference which has been shown, in all ages, for those actions which tend to the gene- ral good, over those which have for their object the advancement of the indi\-idiial ? How shall we explain the erforts made by so many wise and great men, in ancient times, to disperse the dark- ness around them, and penetrate into that pure region, where they might contemplate the true images of God and Virtue ? How shall we ex- plain that noble aphorism of the old philosophy, *' that \"ice is more contrary to the nature of man than pain, and sickness, and death, and all the e\"ils which besiege mortality ?" Certainly it was not intended to assert that man is, in the common sense of the word, imtitraJly ^-i^tuous. The whole world supplied but too sad and con- \-incing evidence of the contrary-. What was intended must evidently be this : that \"irtue is the pj-oper perfection of man's moral nature ; that \*ice is destructive of the soul, as disease and death are of the body ; and that (the soul being far more excellent and permanent than the body) whatever is fatal to the former is more truly contrary- to his nature than those things which assail only the latter; — a truth so moment- ous, and, in the opinion of Bishop Butler, so ma- nifest, that it has been adopted by that profound wnter as the simplest practical basis of all ethical science." Boudler^s ScUxt PiareSy vol. 2. 461 p. 73. " The evils to which we are exposed in this imperfect state appear to be the accidefifalj not natural effects of our constitution." See Balguy on Divine Benevolence^ p. 113 — IJS. No. 54. Founded on the Fall. " That mankind are now subject to the evils which Moses mentions as the consequence of the fall, viz. barrenness of the ground, pains and sickness in child-beariug, diseases and death, is undeniable. The only difference between the Mosaic accouut, and that of those who ridicule it is, that they suppose all the evils to be the necessary effects of the original constitution and appointment of God, but Moses supposes the original constitution of things to have been much more happy. Which of these suppositions is most honourable to God, and most likely, if believed, to have a good effect upon the minds of men, may be left to any individual to de- termine.'* Leland*s Deistical IVriters^ vol. ii. letter -30. p. IDI. See Lord Hale's Primitive Origination of Mankind^ p. S55. ; also Magee on the Atonement, vol.i.p. 96 — 1'2S. ; also Dr. Watts' s Ruin and Recovery of Mankind, p. l-^ — 9*. and quest. 8. where this subject is treated with great ability, and the reasoning is supported by numerous appeals to ancient writers. See also Archbishop 462 King's Sermon on the Fall of Man, at the end of Bishop Laid*s edition of his " Origin of Evil.'* Jortin on Christian Religion, ch. 7. " The single principle of human depravity, supposing it to be true, will fully account for all the moral disor- ders in the world; and the actual existence of those disorders, unless they can be better ac- counted for, must go to form the truth of the principle, and by consequence of the Christian system which rests upon it." Fvller's " Gospel its 011:71 Witness** p. 153. The credibility which Christianity derives from the doctrine of the fall, considered as accounting for the present state of human nature, may be seen finely illus- trated by Bishop Butler in his Sermons on Hwnan Nature, and in Sumner* s Records, parts, ch. 3, The errors into which the ancients were be- trayed by their ignorance of the doctrine of j;he fall, considered as historical fact, are pointed out by Leland in his Advantage and Necessity of Revelation, vol. ii. part ii. ch. 6 — 10. See Doddridge* s Lectures, prop. 133. and 134. and 135. " It greatly confirms my belief of the Holy Scriptures, to find by certain experience, the original and universal depravity of man's nature, how great it is, and wherein it doth consist, exactly agreeing with the sacred words, when no other religion has made a full discovery of it." Baxter's Reasons for Christianiti/, part ii. 15 463 p. 350. " It is the established order of nature, that what is propagated should resemble the stock from which it is produced, and should partake of its soundness or feel its infirmity. This principle obtains in every thing that hath life ; it is as true of vegetables as of animals. The husbandman builds his expectations of a good crop on the soundness of his seed ; bad seasons and untoward accidents may prevent the thriving of the best ; but if the seed be originally vitiated, no future culture can remove the malady. We may lament the lot of an infant who is born of parents whose constitutions have been ruined by excessive drinking, or any other kind of intemperance, or who are themselves afflicted with any hereditary disease, but we are not to presume to accuse God of injustice for suffering it to come into the w^orld luider such disadvantages, and we must not expect that he will reverse the order of nature for its sake," &c. Bishop Watson's Tracts^ vol. i. p. 403. That the heathens could not satisfactorily account for the origin of evil, is shown at large by Clarke in his Enquiry into the Cause and Origin of Evil ; also by Berriman in his first Sermon at Boyle* s Lec- tures; also by Gurdon in his fifth Sermon at the same ; and by Whitby on the Necessity of Revc- lation^ ch. 5. See also Butler's Analogy, part 2. ch. 5. 464 No. 55. Delineates Man faithfully. " No religion," says Pascal, " but the Christ- ian, has described man as the most excellent of visible creatures, and at the same time the most miserable. Some, having apprehended the reality of his excellence, have censured as mean and ungrateful, the low opinions which men generally entertain of their own condition. Others, knowing the unhappy effects of his base- ness and misery, have exposed as ridiculously vain, those notions of grandeur which are so natural to us." See Clarke's Evidences of Na- tural and Revealed Religio7i, prop. 11. and 12.; Watts' s Ruin and Recovery, quest. 8. That the Scriptures have given a real representation of mankind, is shown by Stillingjleet in his Origines Sacrce, book iii. ch. 6. sect. 5. Sumner's Records, part iii. ch. 2. and 3. ; Haller on the Christian Religion, letter 2. and 13. ; Maclaine's Letters to Jenyns, particularly letter 4. No. 56. World suited to Christianity. The fact that we are in such a state of trial and probation as both reason and revelation in- form us, has lately received a remarkable illus- tration by the developement of the principle of 465 population. See Malthus on Population, vol. ii. book iv. ch. 1. and 2., in which he shows that moral restraint is the only effectual mode of improving the condition of society. The fol- lowing passage from this unjustly calumniated author, will explain the views in which he con- siders this doctrine in relation to the precepts of Christianity. '* I have always considered the principle of population as a law peculiarly suited to a state of discipline and trial. Indeed, I believe, that in the whole range of the laws of nature with which we are acquainted, not one can be pointed out which in so remarkable a manner tends to strengthen and confirm the scriptural views of the state of man on earth,'' &c. See Additions to tJie Essay, p. 325. ; also Mr. Sumner's " Records of the Creation,^' vol. ii. That Christianity not only supposes us to be placed in a state of trial, but has some trials pe- culiar to itself, is shown by Bishop Sherlock, vol. ii. discourses 7. 8. and 9. ; also Clarke's Sermons, vol. xi. Serm. I6. ; also Paley's 33d Sermon. ; also Abp. Seeker's Sermon on taking up the Cross. See Bishop Taylor's fine Z)w- courses, vol. ii. Serm. 9 — 13. and vol. i. Serm. 15. and 16. ; also his Lije of Christ, vol. i. discourse 4. sect. 8. ; also Tottie's 2d Sermon. There are many striking illustrations of this argument in Barrier's Saint's Rest, particularly part 2. ch. 9. part 3. ch. 12. and part 4. ch. 1. H H~ 466 No. 57. Divine Unity, ** What can be a more necessary and excel- lent foundation of true Religion, than that doctrine which the Christian Religion clearly and distinctly teaches us concerning the nature and attributes of the One only true God ; with- out any of that ambiguity and doubtfulness, those various and inconsistent opinions and conjectures, those uncertain, and, oftentimes, false reasonings, concerning the nature of God, which, notwithstanding the natural possibility of discovering many of the attributes of God by the light of true reason, did yet, in fact, over- spread the world with polytheism or atheism ?'* Clarice s Evidences, p. 211. ** That however infinite and various in his truth, * the Lord our God is one God,* con- sistent with himself, and uniform in operation, so that one part of his truth is every where introductory to and illustrative of another, is the solid foundation of that logical analogy from which the natural svstem of the universe is a key to the moral, by the use of which the divine philosopher is enabled to unlock the celestial mansions. A right knowledge oi' the dispensation of Nature, will, therefore, furnish us with a clue which will lead us to the right 467 knowledge of that of grace ; and by putting them side by side, in a comparative estimation, we shall see that the true method of interpreting the one, will introduce us to the true method of interpreting the other. Two books, or volumes of studies, says Bacon, are laid before us, if we would be secured from error. First, the Scrip- tures revealing the will of God, and the crea- tures expressing his power, whereof the latter is the key of the former.'* Tatham^s Chart and Scalcy vol. ii. p, 88. See also Bonnet's Philo- sophical Enquiries, book 5. chap. 6. ; see the concluding observations of Dr. Anderson^s Phi- losophy of Greece. The uncertain notions of the ancients respecting the Divine Unity, are shown by Uliitbt/, in his Necessity/ of Revelation, chap. 6. No. 58. Divine Attributes — the same as in Natural Theology. See the attributes of the Divirje Being set forth with great accuracy from the ancient writers by Bishop Wilkins, in his " Natural ReligioUy'* chap. 8 — 11. " The account given us in the Scriptures of the Old and New Testa- ment of the nature, perfection, and providence of God, is agreeable to that which the light of nature discovers concerning them." See Dod- H H "i 468 dridge's Lectures, part 7- prop. 125. ; also Gas- treWs Institutes, chap. 2. *' The Christian scheme represents Almighty God, in the twofold character of the wise and righteous Governor of the moral world, and of the tender and merciful Father of his creatures.'* Burgh's " Dignity of Human Nature,'* p. 354. " Impressed upon every thing we observe in the natural system of the Univei'se, the power, the wisdom, and the goodness of the Deity meet the eye in such bold and prominent features, as to force themselves upon minds the most torpid and uninformed, &c. So obvious is the book of nature in its most useful pages to the plainest understandings. With equal clearness and simplicity, the fundamental truths of Chris- tianity are revealed to all men," &c. Tatham*s Chart and Scale, vol. ii. p. 90. — " There is no verity about God, or the chief happiness of man, written in Nature, but it is to be found written in Scripture ; so that the same thing may be the object both of knowledge and of faith." Bajr-^ ter*s Saint's Rest, part 2. chap. 3. No. 5J>. New Views of the Deity to he expected. " By reason is revealed the relation which God the Father stands in to us. Hence arises the obligation of the duty which we 469 are under to him. In Scripture are revealed the relations which the Son and the Holy Spirit stand in to us. Hence arise the obligations of duty which we are under to them, &c. How these relations are made known, whether by reason or revelation, makes no alteration in the case, because the duties arise out of the relations themselves, not out of the manner in which we are informed of them," &c. Butler-* s Analogy, part 2. chap. i. ■" If we meet with so many insuperable diffi- culties in the search of Nature, much more may we in the contemplation of its Author ; if the works of God do puzzle and baffle our under- standings, much more may they confess their deficiency when God himself is the object." — See Norris^s Account of Faith and Reasoji, p. 325. See Barro'w*s Sermons on the Creed, vol. ii. Serm. 10., in which he explains the title of God as Father, Sermon 21. as the Son, Sermon 34. as the Holy Spirit. The title of Father, he says, is given from its causality — " the efficient cause or author of any thing is called its father,** p. 108. " The Apostles, by the most apposite comparisons that nature affords, strive to adum- brate the ineffable manner of that eternal com- munication of the divine nature from God the Father to our Saviour, the which is that H H 3 470 generation whereupon our Lord is most truly and properly called, " the only begotten Son of God." p. 238. " In common use of most languages, the name of ttrnd or spirit doth serve to express those things which, from the subtilty of their nature, being indiscernible to us, are yet conceived to be moved with great swiftness. In like manner, the Holy Scriptures, with regard to our capacity and manner of conceiving, do, with the same appellation, adum- brate human souls, all the angelical natures, and the incomprehensible Deity itself. And to God this name is attributed, to signify his most sim- ple nature, and his most powerful energy. To the Father is ascribed, that he freely deviseth what things should be done ; to the Son, that he disposeth them in the most wise method towards their effecting ; and to the Holy Ghost, that he, with powerful force, doth execute and effect them." p. S59' See more upon this subject in Bishop Brown's Divine Analogy, and in his Procedure, Limits, and Ea:tent of the Human Understanding. No. 60. Describes the Deity analogically. For accurate information on the subject of this section, I would beg leave to refer to the works of Bishop Broxtm, on the *' Procedure, 471 EMenti and Limits of the Human Understand- ing,** and on " Divine Analogy.** His ground of argument is this, that man " being made after the divine image,'* there must be a relation subsisting between our conceptions of things moral and spiritual and the attributes of God. Thus, when we assert of God that he is holy, just, and good, our conceptions of these attri- butes are first drawn from reflecting on these virtues as they exist in ourselves, and are then analogically applied to the Divine Nature. Thus, all our conceptions of things spiritual are in the nature of types of things in the heaven^i. The Scripture employs the same analogical language in the titles which it bestows upon God, the Father, the Son, and the Holy Ghost ; and the same remark applies to .the various offices of Christ, as our Mediator, Redeemer, Advo- cate, &c. For various illustrations of this principle of analogy, as discoverable in the works of Providence, see Paleij*s Natural The- ology, particularly chap. 16. See also Felton*s Vindication of the Christian Faith : « We apply our abstracted notions of perfection, intellec- tual, natural, and moral, unto God ; but though they are abstracted, yet they are drawn from those first conceptions of wisdom, goodness, and power, which are formed originally irom sensi- ble ideas.'* p. 84. " We afterwards apply H H 4 472 these analogical principles to the peculiar arti- cles of the Christian faith." p. 1^8 — 135. See some judicious remarks of Dr. Ridley, in his Sermons on the Holy Spirit, p. 5 — 11., concern- ing the application of this analogical reasoning to that doctrine of Scripture. " The whole analogy of nature," says Hartley, " leads us from the consideration of the infinite power and knowledge of God, and of his being the Creator of all things, to regard him as • our Father, Protector, Governor, and Judge." Observations on Man, vol. ii. p. I7. See also Tillotson's Sermons, vol. ii. Serm. 76. and 77. ; also Law's Notes to King's Origin of Evif, -chap. 3. Note C. p. II7. '' It well deserves our notice," says Dr. White, " that while human understanding hjis been chiefly employed in investigating the absolute existence of God's attributes. Divine Revelation usually exhibits them in a relative, and, therefore, a more intel- ligible and more interesting point of view. He is our Father, by whom we are protected ; he is our Counsellor, by whom we are instructed in the duties of our station ; he is our Judge, by whom we shall liereafter be exalted to the noblest enjoyments, or condemned to the most dreadful torments. Do not these representations of the Deity pass more easily into the under- standing, and work more forcibly on the af- 473 fections, than the profoundest researches of philosophy into the nature of infinity, or the most solid chain of arguments on the connection of cause and effect ?" &c. Bampton Lectures^ Sermon 9- part i. p. 419. No. 61. A Mediator. " Perhaps it may appear strange, that this Lamb should have been slain for you ; and you may be disposed to reject the promise of eternal life, because you cannot comprehend the reason which induced God to give it you through the hands of a Mediator ; or because you may have some doubts respecting the nature and office of this Mediator. It is much to be lamented, that on this, the most important of all subjects, we reason worse than on any other. Would any of us refuse accepting the title-deeds of a great estate, because we knew not all the motives which induced the donor to send them by a par- ticular messenger?" Bishop Watson's Tracts^ vol. i. p. 414. *' It is evident that God makes us the daily ministers of good to one another, and chooses in this manner to govern the world, not imme- diately, but by the mediation of other intelli- 474 gent beings. The mediatorial scheme, there- fore, has nothing absurd in it, but is most wise and reasonable ; and the person honoured with that commission is the most lovely pattern of all moral perfection." Bensort/s Reasonableness of Christianity, parti, p. 22. Upon the mediatorial office of Christ, see Bishop Bradford* s Sermons at Boyle's Lectures. For some beautiful moral illustrations of the Christian doctrine of Mediation, I would beg leave to refer to Mr. Fuller* s ** Gospel its own WitJiesSf'* part ii. ch. 3. That pardon is be- stowed through a mediator in a vast variety of instances amongst men, cannot be denied ; and that it is proper it should be so, must be evident to every reflecting mind. All who are ac- quainted with the common affairs of life, must be aware of the necessity of such proceedings, and the good effects of them upon society, p. I78. He then shows that this method is both more humbling to the sinner, and more for the honour of the offended. " The offender who should object to a mediator would be justly considered as hardened in. impenitence, and regardless of the honour of the offended,'' p. I79. " A sinful man might have suffered for himself only, (though I see no reason to believe that his suf- ferings would have been sufficient even for him- self,) but most assuredly he could have made 475 no atonement for the sins of another." Hal- ier's Letters to his Daughter,'^. 262. See Mac- laine's Third Letter to Jaiyns ; see also Magee on Atonement, particularly vol. i. no. 9- p. 140. ; also no. 18. p. 194. ; also Foster against Tin- dal, p. 3i7 — 352. ; also Brown against Tindal, p. 487—497. ; also Gale's Court of the Gentiles, vol. i. lib. ii. ch. 8. ; Leland's Viexv of the Deisti- cal Writers, vol. ii. letter SQ. p. 420. *' It is reasonable that God should be displeased at the rebellion and transgression of his creatures ; that he should show his disapprobation of iniquity , and so grant his pardon as at the same time to vindicate the honour of his govern- ment and of his laws. Now this he has accom- plished in a more illustrious manner in the death of his Son, than by showing his hatred to sin, in keeping sinners at a distance, and refusing to hear them in their own name, and in bestow- ing his favours through the mediation of one who suffered for their offences, and rose again for their justification," &c. Jortin on the Christian Religion, p. 43. j also Tillotson's Sermons, vol.ii. Serm. I7. 18. 19. ; also Dr. Whichcote's Dis- courses, vol. 3. Serm. 5. 6. 7. ; Leland's Answer to Tindal, vol. ii. ch. 15. ; Scotfs Christian Life, vol. 3. sect. 1. 2. and 13. ; also Doddridge's Lec- tures, lect. 187.; White's Bamp. Led. Sermon ii. |). 61. Notes. Upon the opinions of Heathens 476 concerning the propriety of a Mediator, see Bradford's Boyle's Lectures ; Beattie's Evi- dejiceSy vol. ii. p. 53. ; Cudworth's System, book i. ch. 4. p. 467. " I believe," says Lord Bacon, " that God is so holy and pure, that it is im- possible for him to be pleased in any creature ; so that neither angel, man, nor world, could stand one moment in his eye, without beholding the same in the face of a Mediator." — Works, vol. iv. p. 413. No. 62. Miraculous Incarnation. It is objected that we cannot comprehend the manner in which the divine and human natures are united in the person of our Redeemer. But certainly this ought no more to be a prejudice against the belief of it, when it is revealed to us, and that revelation well attested by God, than the union of soul and body in ourselves, though we know not the manner of it, can hinder us from being fully convinced of the thing by its effects. But that this partaking of the human with the divine nature, render him a proper mediator and intercessor with God for man, cannot reasonably admit of any dispute." Leng's Sermons, I6. p. 492, &c. See also Tillotson's 45th and 46th Sermons, vol. i. Scott's Christian LifCf vol. v. discourse 2. j Cumberland's Ob- 477 server, no. 64. " In several articles of revealed religion, we believe things of wiiich we know not the manner or the reason. But is it then alone that we do so ? In the whole of God's crea- tion what do we meet with that is not more or less of the same sort ? We know not the essence of our own minds, nor the precise distinction of its several faculties ; why then should we hope to comprehend, or deny because we cannot com- prehend, the personal characters which we are told exist in the Godhead ? We know not * how the soul and flesh is in one man ;' what wonder then if we know not ' how God and man is one Christ?' " Seeker* s Sermons on Deiit. c. 29. V.29. " You see God in creation, why not in redemption ? In the former he condescends, according to our best philosophy, to manifest himself in the meanest reptile, all whose instinct he immediately prompts , and whose movement he directs and governs; why then might he not manifest himself in man, though in another manner, and by an union with him still more close and intimate ?" Hurd^s Sermons, vol. ii. Serm. 20. p. 836. ; also StilUngfleefs Origines Sacrce, bookiii. ch. 3. sect. 21. and 22. ; Og- den's Sermon on the Incarnation. *' Some have made a difficulty of the Incarnation of Christ, as if there were in that doctrine somewhat pecu- liarly hard to admit, or next to absurd. But in such cases, where nothing is required to be 478 granted but what is analogous to the course of nature, it does not seem reasonable to hesitate at any supposed difficulty, which removed, would leave another confessedly as hard to sur- mount — how a spiritual being, of any rank whatever, comes to be immured in a material which is to us wholly inconceivable.'* Burgh's Dignity of Human Nature^ p. 369. See Barrow's Sennons on the Incarnation^ vol. ii. Serm. 23. and 24. ; Clarke's Evidences, p. 196 — 200. [For No. 63. see the end of the Notes, p. 526.] No. 64. Originality of Christ's Character. For the developement of the argument con- tiuned in this section, I would beg leave to refer the reader to the eloquent Sermon of Dr. White on the Character of Christ. See his Bampton Lectures, Serm. 5. See Duchal's first Sermon on the Presumptive Evidence of Christianity ; darkens Evidence of Natural and Revealed Re- ligion, 217. ; Taylor's Life of Christ, &c. ; Bishop Law's Life of Christ. See also some fine obser- vations on this subject in Burgh's Dignity of Human Nature, book iv. sect. 3. p. 404 — 419- ; Foley's Evidences, vol. ii. ch. 2. 4. and 5. ; Jenyn's Vierv oftlie Internal Evidence of Christianity . 0 479 " A Jewish peasant changed the religion of the world, and that without force, without power, without support, without one natural source or circumstance of attraction, influence, or success ; such a thing hath not happened in any other instance." Falej/^s Evidences, vol. ii. p. 376. No. 65. The Example of its Author. The moral character of Christ is well illus- trated by Simpson in his Internal Evidences, ch. 4. ; also by Watson in his Popular Evidences, ch. 8. " No religion," says Barrow, *' contains the like advantage of setting before us a living copy and visible standard of good practice, affording so compendious an instruction, and so efficacious an incitement to all piety and virtue, so abso- lutely perfect, so purposely designed, so fitly accommodated for our imitation, and withal so strongly engaging us thereto, as the example of Jesus our Lord, as it is represented to us in the Gospels." Barrow, vol. ii. Serm. 18. p. 194. See Bishop Bradford's Sermon at Boyle's Lec- tures; Tillotson, vol. iii. Serm. 135. and 136. N. B. It does not seem as if this argument had been sufficiently noticed, as a test and m- ierion of Revelation. Perhaps its practical im- portance has prevented many from considering its speculative value as an evidence of Christianity, 480 .^ No. 66. Sacrifice. " The whole world had a notion of the ne- cessity of an expiation by sacrifice, and as they knew no rule by which to regulate their ex- piations but the nature of their sins, which might reasonably be supposed to require greater atonements according to their different degrees of guilt, so this begot not only a very costly worship, but also produced a savage practice of sacrificing men and women and children, ima- gining that the dignity of human nature, and the innocency of children, would be of so much the greater efficacy to their purpose. But since we are convinced of this barbarity and of the necessity of its abolition, it is a great instance of wisdom in this scheme of reconciliation, that it not only purposes pardon in such a way as is agreeable to the notions of the w^orld by a sacri- fice of expiation for their sins, but also such a sacrifice as renders all others needless — this expiation being wrought by a person of such purity and dignity as to be sufficient for the sins of the whole world.'* Bnrnefs Boyle's Lectures. " The laws of nature, as well as the economy of our redemption, point out to us, that though 481 no man can with justice be esteemed for what another agent does, yet one may be made more happy, or less miserable by the means of an- other." Seed's Sermons^ vol. ii. p. 366. See also Tillotson, 47th Sermon, vol. i. ; WhicJicofs Discourses, vol. iii. Serm. 3. and 4. ; Pearson on the Creed, article 10. ; Bishop Forteus^'S, 10th Sermon. Upon the opinions of the heathens respecting sacrifice and atonement, see Gray's Connection of Sacred and Profane Literature, ch. 24., and Whitby on Revelatio?i, ch. 7. We are disposed to take a middle road, as we have already hinted, (see Note No. 25.) between those who, like Spencer, trace the origin of sacrifices to the invention of heathen nations ; and others who consider them as merely arbitrary appointments of God. Whilst we admit of their divine institution, we suppose this institution to have been made in concert with the principles of human nature; and under these limitations are disposed to admit of Bishop Warburton's reasonings, who connects the eii- charistic sacrifice with our sentiments of grati- tude, the precatory with our desire to implore success or to avert impending evils, and the expiatory with our confessions of deserving the same punishment which was thus inflicted on the victim offered. See Divine Legation, book ix. ch. 2. p. 136 — 159. He observes, that self- I I 482 # Jove, aided by superstition, (should he not have said by tradition ?) made men seek for the pardon of their own sins by the vicarious suffer- ings of others, p. 155. * By this theory, we sliall leave the original appointment to God, and yet connect the insti- tution with the principles of the human mind ; thus founding the doctrine, not upon an arbitrary exertion of divine power, but as given in cor- respondence to the condition and circum- stances of mankind. See Gvotius de Jure, lib. 2. ch. 21. ; also Leland against Morgan, ch. 6. and ch. 16. ; also some fine observations in Johnson's Rambler, No. 1 10. ; Seed's Sermons, vol. ii. p. 373. ; Potter's Antiquities, book ii. ch. 4. ; Lord Her- bert's Religion oj' the Gentiles, ch. 15. p. 314. ; Felto7i's Vindication of Christianity, p. lyG, &c.; BaMer's Reasons for Christianity, p. ^53. Above all, Magee's invaluable work on Atoneme?it, the learning and research of which have nearly super- seded the necessity of any other reference. Also Bishop Watson's Tracts, vol. i. Serm. 4., and Bishop StilUngfeet's Discourse on Christ's Stifferings. * Archbishop Secher seems to have been of the same opinion, for speaking of human sacrifices, he observes, «' this custom seems altogether the offspring, either of diabolical delusion, or of priestly tyranny, combined with gross ignorance and frantic terror, suggesting that the most precious and most painful sacrifices must' be the most efficacious." See hit Sermon on Heb., ch, xi. v. 17. ; also Grotiiis dc SaiLsfacf. Christi, and Madaine against Jen^ns, Postscript, p. 266 — 272. 483 No. 67. Spiritual Aid. " The doctrine of God's readiness to assist men by his special grace in their endeavours after virtue, could be no more, at the best, than probable in the judgment of the heathens ; but we have in the Gospel the most express pro- mises thereof for our infinitely great encourage- ment. Tully, in his book de Natura Deorum, says, that their city Rome, and Greece, had brought forth many singular men, of whom it is to be believed, none arrived to such a height * nisi Deo juvante.' He then cites similar passages from Pythagoras, Hierocles, and Se- neca ; but none of these, he adds, could have assurance that God would not deny his special assistance to any that seriously seek after i^, especially since men had brought themselves into the state of imbecillity through their own default," &c. Fowler's Design of Christianity, ch. 14. sect. 3i, in which numerous coincidences may be found between revealed and natural theology. See Law's Notes on King's Origin of Evil, No. 71. ch. 5. sect. 5. p. 422— 435. See also some passages of the ancients cited by Jortin on Christian Religion, p. 285. Note ; and in Doddridge's Lectures, I75. and I78., where I I 2 484 many others are adduced which show how nearlv the hopes of the heathens approached to the doctrines of the Gospel. See also Tillotson, vol. i. Serm. 47. vol. iii. .Serm. 149. ; also a fine dis- course by Dr. Tottie, Serm. 7. ; Palei/s 14th, 23d, 24th, and 25th Sermons, particularly p. 379., in which he shows how nearly the doctrine of spiritual assistance is connected with the belief of a superintending providence. See also SlceU ton's Deism Revealed, dialogue 3. p. I69. ; also Bishop Horsleyh Sermons, vol. iii. Serm. 42. ; Bishop Taylor* s Sermons, vol. iii. Serm. 6. For various beautiful illustrations of this doctrine, as connected with natural religion, see Price's Dissertations on Providence, p. 12. and p. 54. and 93. That the wisest of the heathens owned their need of such assistance, is shown by Clarke in his Evidences, p. 153. and I78. See also Jenkin on Christianity, vol. i. ch. 2. ; also Ellis's Know- ledge of Divine Things, p. 217—238. and 282. ; Ogden's Sermons, vol. i. Serm. 8. and 9. and p. 230., in which he shows that the imper- ceptible influence of the spirit corresponds to the invisible agency of providence. See also Bishop Hickman's Sermons, vol. ii. p. 291. ; Til- lotson's Sermons, vol. iii. p. 300. ; Bishop of Lincoln's Refutation of Calvinism, ch. 1 . p. Q5. ; Warburton's Divine Legation, book ix. ch. 4. " If a man of superior talents may have so great an influence over the actions of his fellow-crea- 485 tiues, without taking away their liberty, it is surely reasonable to allow a much greater influ- ence of the same kind to him who made us." Reid's Essays, vol. iii. Essay 4. ch. 5. p. 382. See Whitby on the Five Points, Discourse 6. ch. 2. No. 68. Sufferings of Christ. " It was a palpable notion amongst the most eminent pagan sages," says Dr. Barrow, " that no very exemplary virtue can well appear other- wise than in a notable misfortune. Thus Plato speaks of the character of a truly just man (as we have cited the passage). And it was, says Seneca, the cup of poison which made So- crates a great man, Cicuta magnum fecit, Epist. 13., and which out of prison did transfer him to Heaven, calix venenatus qni Socratem transtulit e car cere in ccelum, Epist. 67. and 104. And the virtue and the innocence of Rutilius, he says, would have lain hid, if it had not by condemnation and exile received injury : while it was violated, it brightly shone forth, Rii- tilii innocentia ac virtus lateret, nisi accepisset injuriam : dum violatur, effulsit.'* — Epist. 79. See a most beautiful application of the suffer- ing example of the Founder of Christianity, to the circumstances of human life, in Ogden's II 3 486 Sermons on the Incarnation and Ascension. See also Grotius de Veritate, lib. 5. chap. 19. and lib. 4. chap. 12., in which he adduces the most eminent pagan philosophers asserting the argu- ment of this chapter. See also Sherlock's third Discourse, vol. i. and Discourse 10. vol. 3. There are some ingenious observations on this subject in Hartley on Man, vol. ii. prop. 39. ; also Tillotson's Sermoiis, vol. ii. Sermons 12. and 13. ; and also Serm. 64. and 138. The advantages derived from the humble appearance of Jesus are stated by Watson, in his Popular Evidences, chap. 6. part 2. See also Adam Smithes Moral Sentiments, part 1 . ch. 3. : " Upon that corruption which is occasioned by a disposition to admire the rich and the great, and to despise or neglect persons of poor and mean condition." See also Seeker's Sermon on Romans, chap. 14. v. 9. ; also Barrow's Sermons, vol. ii. Serm. 25. and 26. " The Gentiles," says Jortin, *' ought not to have slighted and rejected the Gospel upon account of the low estate and sufferings of Christ and his Apostles. Their own reason, and some of their most approved writers, might have taught them not to value persons according to their greatness and riches, nor to measure the favour of God by temporal happiness, but to love and honour oppressed innocence," &c. &c. ; and he cites many remarkable passages from their writings. — 487 See his Discourses on Christ. Religion^ p. 40 — ,50. 8ee many others adduced by Tillotson^ vol. iii. vSermon 138. Quare qua^dam dura (boni) pa- tiuntur ? Ut alios pati doceant, nati sunt in exemplar. Vide Senec. de Provident, cap. 6. No. m. Resurrection of the Body. The argument of the resurrection of the body, as it relates to the immortality of the soul, is very forcibly stated by Bishop Sherlock, in his 6th Discourse of his first volume j also the 17th Discourse of vol. iii. ; also by Abp. SJiarp, vol. i. Serm. 12. ; Fo'wler*s " Design of Christia?nt7/," chap. 14. sect. 3. Scott's Chris-- tian Life, vol. iii. sect. 14. See the analo- gies in favour of a Resurrection from the natural world, collected by Watson, in his Popular Evidences, p. 61 — 64., also p. 132 — 134. ; see also Bishop Horsley^?, fine Sermon before the Humane Society, Sermon S^. vol. iii., also Sermon 43., wherein he states the connection of the Resurrection of the body with the doctrine of rewards and punishments. The same shown by Tillotson, vol. iii. Serm. 140. ; Seeker 071 the Catechism, lect. 16. 17. j Chandler* s Sermons, vol. i. Serm. 9. ; also the fine discourse of Bishop Taylor, vol. iii. Serm. 7« Dr- Tottie considers that the doctrine of the Resurrection of the I I 4 488 body was prevalent amongst the Jews, and that it had descended irom the first Revelation. — See his ISth Sermon. See also Paley'% 35th Sermon. The natural arguments for the Resurrection of the body are stated by Doddridge, in his 21 6th Lecture. See also Barroxv^s Sermons, vol. ii. Sermon 30. and p. 378. See Baa:ter''s " Rea- sons for Christianity,'" for some curious moral arguments in favour of the Resurrection ; also Cudworth's Intel. System, vol. ii. p. 794. ; Bates's Rural Philosophy, p. 189. ; Jenkin on Chris- tianity, vol. ii. chap. 27' ; Clarke's Evidences of Natural and Revealed Religion, p. 204 — 207* ; also Ogden*s Sermons, vol. i. Serm. 5. and 12. ; see Burgh's *' Dignity of Human Nature.*' ** It must be owned, that the scheme of a restoration, or renovation, of the whole human nature, is incomparably more beautiful and re- gular, and, consequently, more likely to be true, than that received by the heathen world, which supposed the total loss or destruction of one essential part of nature, the body, and which made the future man a quite different being, — an unbodied spirit, instead of an em- bodied one." — Book 4. sect. 3. p. 373. " Ab- stractedly considered, i. e. without relation to the difference which habit, and merely habit, produces in our faculties and modes of appre- hension, I do not see any thing more in the resurrection of a dead man, than in the con- 489 ception of a child, except it be this, that tJie one comes into the world with a system of prior consciousness about him, which the other does not,'* &c. *' To the first man, the succes- sion of the species would be as incomprehensible as the resurrection of the dead is to us." — Paley's Evidences^ vol. ii. part 3. p. 392. Pear- son on the Creed, article 11., in which every argument, whether scriptural or moral, is well arranged ; Grotius de Veritate, lib. 2. c. 10. Fa- teor insitam esse nobis corporis nostri caritatem. Senec. Epist. 14. Query, Would not the doc- trine of a resurrection have explained this in- stinctive affection ? No. 70. Eternal Rewards and Punishments. The punishments of the laws of nature are compared with those of Christianity by Bishop Hurd, in his 5th Sermon, vol. i. See also But- ler's Analogy, chap. 2. part 1., in which there is a masterly review of the objections urged against Christianity, on account of its containing the doctrines of eternal punishments ; see also Foster's Discourses on Natural Religion, vol. i. chap. 9. ; also Jenkin on the Reasonableness of Christianity, vol. ii. chap. 14. ; also Clarke's Evi- dences oj' Natural and Revealed Religion, p. 204. " That God hath appointed a day in which he will judge the world in righteousness, by that 490 person whom he hath ordained, is a doctrine perfectly agreeable to right reason, and to our notions of the attributes of God, as may appear from the necessity and certainty of another life after this ; and it is evident from the opinions of the wiser Heathens concerning this matter. Nor may it, perhaps, be altogether impertinent to observe, that the poets, both Greek and Latin, have unanimously agreed in one particu- lar circumstance, — that men after death should not have judgment passed on them immediately by God himself, but by just men appointed for that purpose." See also p. 207 — ^10- ; also Og- de?i's Sermons, vol. i. Serm. 7. and 13. ; also Leland^s Advantages of Revelation, vol. ii. part o. chap. 9. ; also Fuller's " Gospel its ottm Witness,'* parti, chap. 4. ; Gray's Conjiection oj" Sacred and Profane Literature, chap. 27. ; Gale's Court of the Gentiles, vol. i. lib. 3. chap. 7« ; Leland's View, vol. ii. Letter 33. ; Pearson on tJie Creed, article 7'> i" which he shows how nearly the sentiments of the Heathens coincided with our own respecting a future judgment, p. 446. ; see also Ritchie's Doctrines of Revela- tion, vol. i. chap. 2. sect. 2., and vol. ii. ch. 2, 3, and 4. j also Lord Herbert's Relig. of the Gen- tiles, ch. 15. p. 327. There are some excellent remarks on this subject in Mr. Bowdler's Select Pieces, vol. ii. p. 116 — 130.; also Sherlock on Providence, clV. 2. 491 No. 71. Destruction of the World. See Doddridge's Lectures, prop. 164. The same arguments which Maclaurin and other philosophers have generally applied to the past eternity of the world may also be used against its future eternal duration. " In general," he says, " all quantities, which must be supposed to decrease or increase continually, are repug- nant to the eternity of the world ; since the first had been exhausted, and the last had grown into an infinite magnitude at this time, if the world had been from eternity : and of both kinds, there seem to be several sorts of quanti- ties in the universe." — See his Account of Newton^s Discoveries, p. 395. ; see also his chap- ter on Comets. See Nickolls's First Conference with a Theist : " As to the conflagration of the world, it was a doctrine of the highest anti- quity. It was constantly maintained by the Stoics ; but they were not the authors of it. It was taught before them by Heraclitus, Em- pedocles, and others," &c. See Leland*s Ad- vantage and Necessity of Revelation, vol. i. ch. 1. p. 61. Note. See also Hakewiirs Apology, lib. 4. chap. 13. sect. 2, 3, 4, and 5., in which he has collected numerous opinions of the ancient philosophers respecting the future destruction 492 of the world ; also Gale's Court of the Gentiles,. vol. i. book 3. chap. 7. The opinion that the world shall be destroyed by conflagration is shown by Enjicld, in his History of Philosophij, to have obtained amongst the Chaldeans, vol. i. p. 37., the Celts, p. 9^., the ancient Etinirians, p. 98., the Stoics, p. 338—340., and the Pytha^ goreans, p. 4 12. ■ Sic ciim compage soluta Secula tot mundi supretna coegerit hora, Antiquum repetens itertim chaos, omnia mistis Sidera sideribus concurrent. Liican, lib. 1. v. 73. No. 72. Mysteries of Christianity . <' The doctrine that God was in Christ re- conciling the M'orld unto himselfj mysterious as it must ever appear to the eye of curiosity, opens to the ingenuous heart reflections of the highest importance: and who may take upon him to say, that so great a use was not even among the reasons of this awful dispensation ? The redemption of mankind by the death and suffering of the Son of God, is the greatest proof of Divine mercy, and, at the same time, to a noble, nay to any mind, the greatest discou- ragement to vice that it is possible to be con- ceived by man ; the strongest obligation that is in all nature to gratitude, the sublimest and most peaceable inducement to repentance.'* 493 Ogden^s Sermons, vol. i. p. 172. That the dif- ficulties in natural and revealed religion are no excuse for infidelity, is shown at large in Mr. Giirdon's Boyle^s Lectures. " Though the mysteries of Christianity may transcend human reason, not one of them contradicts it. That there is a Mediator between God and man, can- not appear conti'ary to reason, or in any degree impossible, when we consider that all the good things we receive come to us by the inter- vention of various agents and instruments. That the Divine dispensation, with respect to the human race, should comprehend a long train of effects and causes, and a long succes- sion of years, will not seem extraordinary to those who have observed, as every considerate person must have done, that the growth of plants and animals, and all other operations of nature, are gradual and progressive. The in- carnation is not to us more unintelligible than the union of a human body with a human soul. To atone voluntarily for the sins of others, may be as possible to a superior being, and in him may be as consonant to equity, as, amongst in- ferior beings, for one man gratuitously to pay. another's debts. That the grace of God should exert itself in supporting, cherishing, and sanctifying the true believer, is as easily under- stood as any other exertion of Divine goodness ; and that there should be a resurrection of the 494 body is suitable to many analogies of nature, and particularly to that alluded to by the Apostle, of a new and flourishing vegetable rising from a buried and corrupted grain of corn.'* Beattie's Evidences, part 2. p. 53 — 55. See a fine Sermon o?i the Mysteries of the Christian Faith, by Bishop Stillingjieet ; also Sumner's Re- cords, part 3. ch. 3. No. 73. Its Positive Institutions. Lord Bolingbroke acknowledges of baptism and the Lord's supper, " that no institutions can be imagined more simple or more void of all those, pompous rites and theatrical represent- ations that abounded in the religious worship of the Heathens and the Jews, than these two were in their origin. They were not only inno- cent but profitable ceremonies, because they were extremely proper to keep up the spirit of true natural religion by keeping up that of Christ- ianity, and to promote the observation of moral duties, by maintaining a respect for the reve- lation which confirmed them." See his Works, vol. iv. essay 4. sect. 7' and 39. Bishop Horsley has treated this subject with great judgment in his two discourses on the Sabhath. See his Sermons, vol. 2. Having as- serted the essential difference between primary 495 and positive duties, (the one being the end for which man was created, the other being made for man,) he thus asserts the excellence and pro- propriety of these institutions which are peculiar to our religion. " They are not mere arbitrary appointments of no meaning or signification, they are not useless exactions of wanton power contrived only to display the authority of the master, and to imbitter the subjection of the slave. They were made for man, they were ap- pointed for the salutary influence which the Maker of man foresees they are likely to have upon his conduct," p. 190, Sec. See also Foster on the Christian Revelation, ch. 4. ; also Bro*wn against Tindal, p. 194 — 296., where this subject is treated with great acuteness. See also Wollas- to?i's Religion of Nature, p. 222. sect. 5. ; also Butler's Analogy, part ii. ch. 1. ; Price's Disser- tations, p. 371. The evidence which is derived from positive institutions, is considered by Watson in his Internal Evidences, ch. 13. See also the third and fourth rules laid down by Leslie in his Short Method xvith the Deists. See also Bishop Conybeare's Defence of Revealed Religion, p. 154 — 193. ; also Bishop Stillingjleet' s Irenicum, ch. 3. and 4. The advantage of the positive in- stitutions of Christianity is shown by Whitby on Revelation, p. 244., from contrasting their purity with the flagitious rites of Pagan superstition. 496 No. 74. Dependent on the Will, of God; our Enquiries to be confined to Facts. " If men should give themselves up to starting such questions about every thing in nature and religion, whether almighty power cannot alter every thing from what it is, and make it some- thing else ; what jargon would they make of philosophy and divinity ? The true question is, not what almighty power can do, but what it hath done." See Brown's Procedure, &c. p. I67. " Of plain facts well attested, and of plain con- clusions drawn from them, we are competent judges. But for creatures who have only a very imperfect acquaintance with a very small part of the world for a few years, to think of prescribing by what steps the all-wise God must conduct the affairs of it, and at what period he is bound to do any thing, and that if he does it at all ; is such amazing presumption, as no degree of ignorant boldness in deciding about the highest points of earthly knowledge make any approach to; and were it carried on to its full length, it must end in downright atheism.*' Seeker's Sermon on Gal. ch. 4. v. 4. " With all our incapacity of judging beforehand what a 497 revelation ought to have been, it does not follow that we may not be sufficiently qualified to judge ofits evidence and excellence, nowitis delivered. And this is enough to determine us to what is right, and safe for us to pay to it all due re- gard." Burgh's Dignity of Human Nature^ p. SS3. See also Seed's Sermons, vol. iii. Serm. 2. . It is well observed by Dr. Magee, (vol. i. No. 17. notes,) that the Scriptures do not autho- ritatively pronounce on the necessity of that scheme of atonement which they contain ; and that it does not become us to pronounce whether God could not have saved the world had he seen fit, by some other means than the death of Christ. So Atterbury, vol. iii. Serm. 3. p. 6g, " Far be it from us to say, that infinite good- ness and wisdom could have found out no other expedient. But since this and no other was made use of by God, we must needs think it was the most proper, and the best proportioned to those ends and purposes for which it was designed." Many important authorities con- nected with the subject of this chapter are to be found collected in the appendix to Van Milderfs Boyle's Lectures. See, above all, Ta- tham's Chart and Scale of Truths vol. ii., in which he investigates the nature of theological evidence with great acuteness, particularly ch. 2. sect. '2. p. 93 — 103. See also Warburton'% introduction K K 498 to the ninth book of his Divine Legation ; Locke J book 4. ch. 16. sect. 13, 14. No. 75. Its Evidences numerous and various. " The whole evidence for Revelation is not prophecy alone, nor miracles alone, nor the sub- limity of its doctrines alone, nor the purity of its precepts alone, nor the character of Moses and the Prophets, of Christ and his Apostles alone, nor the internal characters of simplicity in the writings of Scripture alone, nor any one of the other channels of proof alone ; but the joint coincidence, and accumulated effect, of them all combined." — Burgh* s " Dignity of Human Nature,** p. 376. The connection of the internal with the external evidences of Christianity is well pointed out by Bishop Horsley, in his 42d Sermon, vol. iii. ; see darkens Evidences, p. 215. j see Watson's Popular Evi- dences, part 2. chap. 2. Upon the principles of miraculous and prophetic evidence, see Tathanfs Chart and Scale, vol. ii. chap. 2. : " As miracles formed a necessary supplement to the moral evidence, so the vast chain of prophecy, ful- filling and to be fulfilled, confirms the truth of miracles, in which they originated, and which they now supply, wonderfully co-operating with both, and uniting in one great design ; forming 15 499 together a magnificent and stately system ot evidence, equally to be admired for the sym- metry of its distinct parts, and the harmony and disposition of the whole." — P. 78. The connection of the external with the in- ternal evidences of Christianity is shown by Bonnet, in his Philosophical Enquiries^ book 5. chap. 11. Tpiwv yap ociIkjdv aa-cuv, S/ «; av^poosTOi Trotpa^aivacrt rag VTroo-^sasK, xa« ^cV^ovIm' tj yap su^uc e^airoLlcuv tjj sipTjtrsv, r\ } ^sKopmoc ?f»]crdsvy;cr;. tovIoov Sj, to fx.=v ftr7i ipauArjc TjTpoonpso'saig, to Se aa-Qevag Kpiasctis, to Se evS;«f trjvafi.Bcac. ttuvIx Ss 6 &so; sxTrsfsuys. tcu (piKuyaQoo, to ocTaTYjKov ^ /3e(3ajj xa» •^apa.Klfjp t>]j OTroalixcriMs. Heb. 1. d. No. 93. Final Cause of the Creation. For a fine commentary on the hints which are in this section, I would beg leave to refer to the Discourses of Dr. Chalmers o?i the Christian Revelation, as viewed in Co7inection with Modern Astronomy, particularly to his fourth, fifth, and sixth Discourses. See also Fuller^ s " Gospel its o*wn Witness,''* part 2. ch. 5., in which the consistency of the Christian Re- demption is shown, with the modern opinions of 525 the magnitude of creation ; also p. 220. upon the possible influence of Christianity upon re- mote departments of the universe ; see also Mr. Naj^es*s Treatise on the Plurality of Worlds, and the countenance which this opinion receives from the language of the inspired writers ; also Beattie's Evidences, part 2. chap. 3. sect. J. On the general propriety of arguing upon final causes, see Boyle* s Disquisition on Final Causes, and also some fine observations of Mr. Stewart, in his second volume of the Philosophy of the Hu- man Mind, p. 478 — 498 ; see also Cudworth's Intellectual System, p. 676, &c. j Leng*s Sermons, p. 262. " The Scripture alone gives an ac- count of the original causes of things, the true springs of events, and declares the end from the beginning ; which shows it to be given by him who saw through all futurity, and by the same who has been from the beginning at the head of the affairs of the world, who governs the world, and, therefore, knew how to give an account (so far as to his wisdom seemed fit to discover) of the whole current and course of events, from the creation to the consummation." — Burgh's Dignity of Human Nature, p. 341. Conybeare's Sermons, vol. i. Serm. 1. Lord 5acow speaking of the Mediatorial scheme, describes it " as the great mystery and perfect centre of all God's ' 526 ways with his creatures, to which all his other works and wonders do but serve and refer." Works, vol. iv. p. 414. [Omitted in its proper Place.] No. ^S. The Mediatorial Characte?^ of Christ. " That a world which is visibly fallen into wickedness and misery should have a Redeemer, Saviour, and Mediator towards God ; that he should be one who is sufficiently near unto God and unto man, and have the nature of both ; that he should be the second Adam, the root of the redeemed ; that God should give all mercy from himself, from his own bounty and fulness, and that therefore the Redeemer should not be an angel or intermediate person, but God himself ; that guilty souls should have such evidence of God's reconciliation to encourage them, and to come to him with joy and boldness in their addresses, having a Mediator to trust in, and his sacrifice, merits, and acceptable name to plead before God ; that Satan, and the world, 527 and death, should thus be conquered in a suffering way, and man have a perfect pattern to imitate, of self-denial and hu;nility, and exact obedience and resignation to the will of God ; that the world should be under such an universal Ad- ministrator, and the Church be all united under such a head ; that this Mediator should be one of our own nature, who hath risen from the dead, and should be in possession of the glory to which we are going, and thence should send down his spirit to sanctify us, and lit us for Heaven, and should afterwards be our Judge, and receive us into eternal blessedness: — all this is no less than the image and the wonder- ful effects of the wisdom of God." Baa:ter\^ Reasons of the Christian Religion, part 2. ch. 6. p. 268 — 270. See also Archbishop Tillotson's 164/A Sermon, vol. iii. ; Doddridge^ s Lectures, prop. 144. " Every one of the arguments of all other intercessions is applicable here, with a force infinitely greater. So much our own little reason may teach us, that his prayer must be the most prevalent who is the most exalted in dignity and goodness, and dearest to the Father of all mercies." See Ogden^s fine Sermons 071 Prayer and Intercession, Sermon 9. p. 9^- ; Bossuet*s Universal History, part 2.; Bictler's Ajialogy, part 2. ch. 5. 529 APPENDIX. Although in the preceding notes there are frequent references to the ancient authors, yet I have thought that it would be at once in- teresting and satisfactory to see these authorities drawn out in a more regular manner. For this purpose I have selected some of the most striking passages which illustrate and confirm the general argument ; arranging them, as much as possible, according to the order of the sections. It would have been easy to have multiplied these illus- trations to an almost indefinite extent ; but these are perhaps more than sufficient to serve as a confirmation of the reasoning which has been employed in this work. " Facile est docere pene universam veritatem per philosophorum sectas esse divisam, nullamque sectam fuisse tam deviam, nee philosophorum quenquam tam inanem, qui non viderit aliquid ex vero." Lactant. lib. vi. sect. 7« P' 621. edit. Spar he. M M 530 No.l. The Possibility and Want of Revelation. Gentem quidem nullam video neque tarn hu- manam atque doctam, neque tam immanem atque barbaram, quae non significari futura, et a quibusdam intelligi praedicique posse censeat. Atque haec, ut ego arbitror, veteres, magis eventis moniti, quam ratione docti, probaverunt. Cic. de Divin. lib. i. c, 1. et 3. Divinatio, unde oriatur, non intelligo. De Nat. Deor. lib. iii. c. 6. Nihil est quod Deus efficere non potest, et quidem sine labore. Ideniy de Divin. Quae Phoebo Pater Omnipotens, mihi Phoebus Apollo Praedixit. Virg. Aeiv yap wept at/la sv ye ti towtcov hairpa^aa-^oii, >j [letdetv OTrtj e;(;si, ij eupsiv ij ei Tuula alvvulov, tov yw /3eXJi(r7o» Twv avdpwTrjvwv Aoywv Ku^ovict xai 8w(re^sXeyxT(»T«Tov, tm T«T« o;^otf|t«.evov, eoa-ireg ewi }l8v7wv, 0S8 e(r?». Plato dc Leg. lib. i. TouTo 8») TO j!ASpOf ^ajtASV ^UCS* XVpioJJoiloVf XOH dvVCtloV OiOV Tff j*aX«(r1« xa» apKrlot. f/.a,$siv, s» SjSacrxoj t»5* aXX' b8' av SjSa^sjsv, e» ft>) 05Of vfriyoilo. Idem in Epinomide. E<7a tov Xomov ^povov xaSsoSovlej BtareAoiTs av, ei jxtj tiv« uXXov ufjuv 0 0eof 67ri7rej«,\|/£<>j, xrjSojttsvoj uju-wv. Idem, Apolog. So- Crat. Eu yap yjpr\ s^iva.^^ 6 t» irsp av acoflr) re xa» ysyi\iai OiOV Sgj, sv T0«ay7jj xalaj$* a8uvaTg» 8" ndsv 0ea>. Owx gjvai ra ju,gv 8wva?a Ta> €)s«>, ra Sg a^uvoila, cocnrep •«gO"fla» T«5 (70^J^op,£v«f, aAXa 7r«v7a Swva7a. Pythag. apud lamblicum. 0go; ffuvepyoov itavla itoist paSta* OwSsv 8g ywpis S«ijU.ovof (rflsve* ^polos. Menander. Aia Tao7a 8g o 0gof, s^aipufxevos thIcov vow, lulois (7roi>)7ajj) p^p»)7«j vwnpslaiiy xai TOij p^pr)(rjM.«8o»j, xai to»j j«,ay7go"i to»j ^s«Mf iv« >)jiA£<5 01 axoyovlgf siScojOtsv o7» ou^ ou1o» 6J(r»v oi 7au7a XsybvJgf, «7» TToXXs a^ta, o/j vowj /xij Trapetrhv, aXX' b deog ao7oj 6(r7iv 6 xsycov. PlatOTiis loTi. vol. i. p. 534. edit Serrant. Uepi twv romlcov vOjU.oflgTgJO-da» /3g/3««ctff, Sapctsvla ftsXij Ta TT)v opfloTTjra ^W(rg« Traps^ofieva- tuto Se, dg« >j Aemt Tivoj av £<»j. Idem, de Leg. lib. ii. vol. ii. p. 657. Toy fj.fv TTODjTijv xa« vctlspa TsSg t« Travlog, evpeiv re epyovj xai eypovia, oj w«w7«j aSuvoIov Xsy&v. Idem, TtlTlWUS, M M 2 532 Esse divinum quiddam, quod daemonion (So- crates) appellat, cui semper ipse paruerit, num- qiiam impellenti, saepe revocanti. Cic. de Divin. lib. i. c. 54<. No. 2. The Creation of the World, ^c. Quis non hinc aestimet mundum quandoque coepisse, nee longam retro ejus astatem, cum ab- hinc ultra duo retro annorum millia de excellenti rerum gestarum memoria ne Graeca quidem extet Historia? Macrob. in Som. Scip. lib. ii. c. 10. p. 108. Edit. Gronov. Si nulla fuit genitalis origo Terrai* et Coeli, semperque asterna fuere, Cur supera bellum Thebanum et funera Trojae, Non, alias alii quoque res cecinere Poetae ? Lucret. lib. v. \,S^5. Quod et praeterita teneat et futura provideat et complecti possit praesentia, base Divina sunt. Nee invenietur unquam, unde ad hominem ve- nire possint, nisi a Deo. Cic. Tusc. Quwst. lib. i. Oj upavQV T ereu^s koh yuictv jji,axpav, Sophoc. Frag. 533 Ev TO(r«Ta) 5>j TToAejU-o) xai crlaaEi xa» 8ja(pcovja, sva i^otg ct¥ sv 'TTCKTrj yr) Ofiofcovov vo[j,ov xa* Xoyov, on ©sog £»f Travlwv j3ci<7tksvg Kdt 7raly]p, kui deo( ttoKXoi, Ssh 7ra»8efj cruvap^ovlej Ssoj. ToldIx 6 EXA>}V Aeys/, xai 6 jSotpSapos Xsyst, xxt o ■flTTupxalrig, x.at daXarliof, jca< 6 cro^oj xaj 6 atro^oj. MclCC, Tyr. Disp. i. p. 6. ^^xY. Davis. Ap^aio^ [/.sv ovv Tig Koyo; x«j Tralpiog scrli Tracriv av.&pa;7rojj, Mg sx, fl£« Ta TTCivla, jcai Sia Ssy yjp-iy cruvsfflrjxjv «SsjW-]5 ex t«7h railtipiag. Aristot. de Ccelo. vol. i. c. 6. p. 610. £c??Y. Z)w Fa/. De nihilo quicquam fieri, nulli physico placet. Cic. de Fato. c. 8. No. 3. Man originally Innocent^ ^c. Vetustissimi mortalium nulla adhuc mala libi- dine, sine probro, scelere, eoque sine poena aut coercitionibus agebant. Tacit. Annal. lib. iii. Vetus ilia aetas, cui fecimus Aurea nomen, Foetibus arboreis et quas humus educat herbis, Fortunata fuit ; nee polluit ora cruore, &c. Ovid. Metam. lib. xv. v. 95. Sese mortali ostendere coetu Coelicolae, nondum spreta pietate solebant. Catul. de Nup. Pel. et Thet. Et Deus humana lustro sub imagine terras. Ovid. M M 3 534 To iteiKuiov TravT )]v a.X)j 8* o» ctv^panroi xat Tpyi^rjj, gjf w^pjv s^sTrearov* Zeof Se fjiKrri]9av»(rs wavla, xa« 8*« ?rot>» Tov §»ov awsSei^e. StruhOy lib. XV. il voTTOij oiov 8)] vu <&£«; /3po1oi uihoaovlixi' Ef »}|tAg«v yap ipao"» xax* ef^/tisvar oi 8s x«i «u1o< 2

}(riv aTacr3'aX»))(r»v OTrsp ju,opov aXys' ep^«(r»v. //ow. Odyss. i. v. 32. T«5 itoLXumg xa< eyyyj dswv ^>](r» yeyovolu;, /SsXtjctth? t« oviaf ^w)xo7aj §»ov, cej ^pvffnv yevo$ V0jU/»^6(7.5aj 7rapa§aXXojLteV8f Trpoj 7hj vuv, xj§8t}X» xai ^«yXo- 7a7»)j virap^ovlas uXr]f, ja>]8sv fovsvetv sjx^/op^ov. PorphyT. dc Abstin. lib. iv. p. 142. Edit. Cantab. 1655. Aurea prima sata est aetas, quae, vindice nuUo, Sponte sua sine lege fidera rectumque colebat. Ovid. Met. lib. i. v. 90. No. 4. The sinful Condition of Man, &c. Multis signis Natura declarat quid velit — ob- surdescimus tamen nescio quo modo, nee au- diemus. Cic. de Amicit. Quod si talis nos Natura genuisset, ut earn ip- satn intueri et prospicere, eademque optima duce cursum vitae conficere possemus, baud erat sane SS5 quod quisquam rationem et doctrinam requi- reret. Nunc parvulos nobis dedit igniculos quos celeriter malis moribus opinionibusque die- pravati sic restinguimus, ut nusquam naturse lumen appareat. Cic. Tusc. Quwst. lib. iij. sect. 1. Nam si consensu omnium Philosophorum, sapientem nemo assequitur, in summis malis omnes sumus, quibus vos optime consultum a Diis immortalibus dicitis. Nam ut nihil inter- est utrum nemo valeat, an nemo possit valere ; sic non intelligo, quid intersit, utrum nemo sit sapiens, an nemo esse possit. Cic, de Nat, Deor, lib. iii. Nam vitiis nemo sine nascitur; optimus iUe est Qui minimis urgetur. Hor, Quis non timeat omnia providentem et cogi- tantem et animadvertentem et omnia ad se per- tinere putantem, curiosum et plenum negotii Deum ? Cic. de Nat, Deor, lib. 1. Q^irep yap xcti to. twv vuxTspi^oov oiJ,iJi.oilcx. Trpof To feyyos ep^ei TO ju.ed' rijxspav, htm koh Ty]s rifji,STSpag v|/y%)j5 6 v»j ttcoj T« Tij fvjv 0eov iXacrxscr^aj. //^ow. //. i. V. 386, EvddtSe jLtiv raupoio-i xai apvuois iKaovlat. Horn. II. ii. v. 550. Tt/xw«L6V §£ T85 0e«5j r] xaxwv j*6V wjrolpOTrriv, xyxbuiv 8s irapoKTKerjriv r)jix.«v yj 7rp07re7rov-&OTe5 su, r; »va e^ews 6XT»jx*;} tjvo^ CTCpaj vocTH ^oo/xevoi to«5 0eo»c. Schol. ad AriStoph, pint. p. 24. JSc^eY. Kusteri. Otikog ewsAeyov Ttp xaT evi«u7ov (rwvep^ovri t«v xaxcov. ^6pJ^Jn)jM.a »j|«.cav y£v«, tjtoi )pia xa« affoXoTpw)jM,a. Apud Herodotum, lib. 1. Phryx Adrastus homicidio pollutus xa^apa-w ehsTo — Cfcesus ipsum exady)p£- similem dicit esse xa^ap} tij avlog, p^cp Qsoc (TVvocTrlsloci. Idetn. Ocrov STTJ 7oK 0SOJC, xa< raj; sxsjdsv SiaSotrjcri xa/ truA- Xi)\t/eo"i xa» £7rjyotaJc, /x>;8£v xwAeusiv T]Sr) xa7a (5u(r»v ^ijv ju.5, t] aTroAsJTTScr^ai sIj t«t« xaca tijv eju.>)v a<7iav, xaj Tra^ia to ju.»] Sjalrjpsjv Tac sx 7a;v 0£«jv UTroju-vrjcrejc, xa< [/.ovovn^i SjSac- xaXiac. Anton, lib. i. c. 17- An potest aliquis supra fortunam, nisi a Deo adjutus, exsurgere ? ille dat consilia magnifica et erecta. In unoquoque virorum bonorum.. 541 (quis Deus incertum est,) habitat Deus. Senec. JEpist. 41. Ai Se apKrlcti 4'up(;r]j (piKTsi^, uiJ.<£KT§rjTri(riiJiOi sv ju,e7pjw Trjj axpo-i apsTYjg Trpog Trjv ecr^alriv fj^o^^ripiav x.ix^(upixKriJi.svui, xpsnlo) poTTTis xai ^sipayoyytixg. Max. Tyr. Dissert. 22. $ooe»7a» Tif av>]p ayadoj, ^)] hnrcolias oju.o\oy6) Me7avo«a au7a> aTro Itjj rvyr^i a-uvacvlrjo-i^, silo, s^ctipsi xvlov ex Iwv xAxoiv, x«J trco^eJaj, xaj ju-axapjoj xa» euSa}V ojxsiav aia"'&*)(r»v, £ypav a)ipeX£<«f. Porphyr, de Abstin. lib. ii. p. 76. Uotj5 T£Xs*oti)5, ei^ t»)V wpof ©sov siTKrlpofriv, xa» ttjv wpoj aw7ov cruvra^jv VTroxopvftilaii. Stmplic. in Arrian. c. 79. p. 296. ^c?i/. Lond, 1670. 0» yap 0eov v ^uovlwv rjfiof, )j tt^oj to Porphyr, de Abstin, lib. ii. p. 62. 12 544 Primus Deorum cultus est reddere illis ma- jestatem suam, reddere bonitatem. Seneca. No. 9. Immortality of the Soul. O praeclarum diem quum in illiid animorum concilium coetumque proficiscar, et quum ex hac turba et coUuvione discedam ! Cic. de Se- nectute. Cum de animorum aeternitate disserimus, non leve momentum apud nos habet consensus hominum, aut inferos timentium, aut colentium. Seneca. Nescio quomodo, dum lego, assentior, cum posui librum et mecum ipse de immortalitate animorum coepi cogitare, assentio omnis ilia elabitur. Cic. Tus. Qua^st. lib. i. Quod autem corpus animae per se ? quae ma- teria ? ubi cogitatio illi ? quomodo visus ? auditus ? aut qui tangit ? qui usus ejus ? aut quod sine his bonum ? Plin. lib. 7- Neque aliud est quidquam cur incredibilis animarum videatur aeternitas, nisi quod ne- queunt qualis sit animus vacans corpore intelli- gere et cogitatione comprehendere. Cic. Tusc. QiMest. lib. i. 545 sp^ovlcii =7rj ajxiivov 7rpuy[j.x «8»)Xov TravTi, ttAv^v r; toj 0sco. P/«^o, Apolog. Socrat, Oux ecljv avSpj ayu^M xaxov ov'^jsv, als ^wvh «7e T;Aso7y]- ) sKvig fXiyaXy]. Idem. ilcnzo (TV KoKx(T:ic UKtivms vo[ji,i^:is, dls jcai oj Tcav ispcov N N 546 sxEivcuv s^riyYjlM, tzXs(tVm ts x«< ixv(rlar/(ayoi. CclsUS apucl Origen, lib. viii. p. 408. Edit. Spencer. Tuvlrjg rifi; ^ijcrjf, «7e cru jxvjTro?;, «7r si aX?,oc ciTV^Yjg ysvoy^svoc eTreo^yjIaj TrspiyBvea-^ai ^boov. Plcito cleLcg. lib. X. p. 905. Certum est in coelo et definitum esse locum ubi beati asvo sempitenio fruantur. — Nunc tanto prsemio proposito, enitar multo vigilantius. Som. Scip. apud Cic. n. 3 et 8. IToXAwv yap aSj«>3|U.a7«;v yeix,ovJa tyjv ifv^riv sig aha a^j>cs(7^«j, TravTcoy suyoLTOV xuy.xv scrliv. PlcttO, GorgldS, vol. i. p. 522. Edil. Serraiii. Ticug UK avixpov aiMvuMv ayu^MV eXTriSa (rlsost(T^ai, xai TYjV axpolulYiv vjloni/,oyiav utto^uXbiv ', PlutCil'cJl. Ou /3tfAs7a* yap o xaxog a^uvalov sivut t>]v uuth ^vyrv, »va fty) UTTOiJisivr] Tj xoivrj ipucrsj SoxhvIojv, oiov v) a-t] vyisia. A?!- toninus, lib. v. c. viii. p. SJ. Edit. Gataker. Msyaj 0 aycav gori, ^nov to spyov ts ©ch jw,Sjav>]0"0' sxeiVQV sTTixciXti /3or]5ov xai Trapa.jf. TM TTOLvlog Ap^Yi. TTctvlcjav uiliov. v»c TTccvloov Sci]A»oj ij^s (TsArjvyj' Zsyj ^aciXsvg' Zsyj ag^og ciTravlaov ap^iysviQXog' Ey xpa7o:, £jj Aajjowov yevslo, jw-syaj ap^o; uTravToov. Aristot. de Mundo, cap. vii. p. 615. jEJa^?/. /)?« Fr?/. e^ «p. Cudxioorth, p. 301. N N 3 550 Tov ovla TTuvlcav Kvpiov ysvixaolcilov, Ayu^coy TOislcov eueslvjv xai xinxlopct. MenandeTi p. 48. Edit. Clerici. 0< T£ yap uKXoi (9=oi) y^jaiv ra aya^ct SiSovrej, aSsv r«7wv' 6if Tti[j.(pav5g iovlsc SjSoacrJV, xai 6 tov oAov }io] ts, jcaj 'jyja, xaj ayrjoalov Trape^coVy ^cutIov Ss vo>5jU.a7cj avafxaplriTCJog vntipilnvla., sloe to. iisyicrlct. ju.£V mparlctiv oparaiy to^e Ss omovofjiaov uopalog rjju,iv £cr7jv. \e7lOph. Memorabil. lib. iv. c. iii. s. 6. No. 13. Miscellaneous Passages of Pagan Authors^ col- lated with others in the Nexv Testament. 1. Matt. V. 28. Nam scelus intra se taciturn qui cogitat uUum Facti crimen habet. Juv. Sat. xiii. v. 210. Quse, quia non liceat, non facit, ilia facit : Ut jam servaris bene corpus, adultera mens est, Omnibus occlusis, intus adulter erit. Ovid. Incesta est etiam sine stupro, quae cupit stuprum. Seneca. Fecit quisque quantum vo- luit. Idem. 2. Mark, xii. 33. Turn illud cffici, quod quibusdam incredibile videtur, sit autem necessarium, ut nihilo sese plus quam alterum diligat. Cic. de Leg. lib. i. 551 3. Rom. viii. 28. Nee enim viro bono mali quicqiiam eve- nire potest, nee vivo, nee mortuo, nee unquam ejus res a Diis Immortalibus negligentur. Cic. Tusc. Qiicest. lib. i. c.Sl. 4. Luke, xxii. 26. Si vis ad summum progredi, ab infimo ordire. Varro. 5. Heb. X. 22. Vultisne Deum cogitare magnum et placidum et maj estate leni verendum, amicum, et semper in proximo ? Non immolationibus et sanguine multo colendum, sed mente pura, honestoque proposito. Non templa illi, congestis in alti- tudinem saxis extruenda sunt. In suo cuique consecrandum est pectore. Se?ieca apud Lac- tant. 6. Philemon, 16. Servi sunt ? imo homines. Servi sunt ? imo contubernales. Servi sunt ? imo humiles amici. Servi sunt ? imo conservi ; si cogitaveris tantun- dem in utrosque licere f brtunae. Senec.EpistAJ. 7. John, ix. 31. Tu potiusDeos comprecare, nam tibi certe scio Quo vir melius multo es, quam ego, obtempe- raturos magis. Ter. Adelpk. act. iv. seen. 6. N N 4 ,552 8. Matt. V. 4, and 2 Cor. xii. 10. Optimos esse nos dum infirmi sumus. Plin. 9. Matt. V. 7. Bona comparat pra?sidia misericordia. Terent. 10. Matt vii. 3. tcquum est Peccatis veniam poscentem reddere rursum. Hor. 11. Matt. xxvi. 41, and Rom. vii. 15. aliudque Ciipido, Mens aliud suadet. Video meliora proboque, Deteriora sequor. Ovid. Metcmi. lib. vii. v. 20. 12. 1 Thess. V. 3. Ah miser 1 si quis primo perjuria celat, Sera tamen tacitis poena venit pedibus. Tibul. 13. Acts, xvii. 27. Mii'aris hominem ad Deos ire ? Deus ad homi- nem venit, imo (quod propius est) in homines venit. Senec. Epist. 73. 14. 1 John, iii. 21. Hie marus aheneus esto. Nil conscire sibi, nulla pallescere culpa. Ilor. 553 15. Rom. xii. 21. Vincit malos pertinax bonitas. Senec. de Benefic. lib. 7- c. ol. IG. Rom. xii. 20. Bono vinci satius est, quam malo more in- juriam vincere. Sal. 17. Rom. xii. 5, and 1 Cor. xii. 1.5. Quid si nocere velint maniis pedibus ? mani- bus oculi ? ut omnia inter se membra consen- tiunt, quia singula scrvari, totius interest : ita homines singulis parcent, quia ad ca?tum geniti sumus. Scnec. de Ira. lib. ii. c. 31. 18. Matt. V. 11. Ei rei do operam, ut mihi f'also male dicatur. Cato apud Charis. 19. Ephes. iv. 26. Quo quis enim major, magis est placabilis irae ; Et faciles motus mens generosa capit. Ovid, Candida pax homines, trux decet ira feras. Idem. 20. John, iv. 21<, and Luke, vi. 46. O curvae in terras animae, et coelestium inanes ! Quid juvat hoc, templis nostros immittere mores, Et bona Dis ex hac scelerata ducere pulpa ? Pers. Sat. ii. v. 61. 554 21. Luke, vi. 29- Ouloc xpotliolos sot' ctVYiCj w Vo^yix, Of hg aSix£] vpolzpov shpcp iixxS«c. /G?e»J, p. 764. 2vyyva;ar, Tiiuucia: aair/wv to /xsy yac j;,a£fl» fiyo-sO); 34. Matt. XV. 19. A /XT) SsJ TTOJrlV, /XljSs yTTOVOa WOirJV. IdeTHf p. TV^* Av»]p Jixajor =cr7iy sp^ 6 /xtj a5jxa;v, AXX' oj7c rac flypaj xa« (TKolog svSov iroirjcrrjTS, u-f/^- VJia'^s [/,Yj^S'7ro}s Xsysiv oli ix,ovoi £(r7e* » yag eer??, aXX' o ©eoj evSov e(r7<. Epictet. lib. 1. c. 14. 39. Rom. viii. S6. Zsy jSao-jXeu, t« jttsv ei5 ; Avistot. Metaphl/6\ 43. Luke, xi. % and Matt. vi. 9. Ou THVOftx fo^spov, «S' av ovoiJia xa.&' a5r;v b'wo rpio&s vo[/.i^o[ji,=Vf Muxv dtxciKuv, ^ ccTspav aasSwv oSov. DiplllluS. 45. Rom. xi. 33. AXX' oy y«^ ay ra 6eia xprnlovlos Qes Ma^oig ay, sS" s< TravT stts^sA'&oij (TXOTrwv* SopkoC^ 46. John, xii. 26. T»]M.»)(r£»f Tov 0eov apicrla, sav too ©ew t*)v Siavojav ojitoi- a)(7>jj. O yap ayawa Tij, x«< iJ,if/.siTat oa-ov avlco oiov re. Hierocles. 47. John, ix. 31. Ewx>)f S*xaia5 oux aVY\xoos Qsog. GrWC, PvOV. 48. Luke, xii. 15. Menandery p. 268. e^?V. Clerici. 558 49. Matt. xvi. 26. T*)5 o^avao-iaj xpsiTlov ahv sw^/lon. PoSldippUS. 50. 1 Cor. vii. 21. and Luke vi. 20. K«» TTJVJrjv jpoc, x«i (piAoj adavalojj. Epitaph. EpiCtet, 51. 1 Cor.ix. 27. Av Se TO (Twixaliov Siuv[xa(rcu, ShAov siJ,avlov 7r«pa8s5wx«. Epictet. lib. i. c. 25. 52. Ephes. v. 18. EjT oup(^ wkixvImv eu7i to /xh9us»v xuy.ov Msyi(r7ov av^pomoKri xa» §\a§spcaloLlov ; AleXlS. 53. Eplies. vi. 1 — 3. EXttj^s tc» xoa-jMO; o t^ottoj, rj ou ^pv(ytu. GtC&C. PvOV. Probitas est carbunculus. Laherius. 55. 1 Cor. XV. 10. Au7oj TToAXa ufjiuplavsigy xui aWog Tomlog sr xai ei rivcav ds afJi^a.plr]fx,aIoov aTrs^Yj, uKka. tjjv ye e^»v 7roi>]7»x>]V e^sjf, a xai 8ia S=jA»av, >] oo^oxoTTjay, rj toj«7o t< kuxov aTrs^vj tcov oy.otwv ufji^stp'lriixalwv. Antoni7i. lib. xi, C. 18. 10 559 5d. Heb.xii. 11. Ap'svTO iciTpBV?(T^!X.i r^^'j icrit,' KCii ^aipovriv (n laTpeuoiXEVoi', UK sfx-oiys doKEi. AXX' ui(p5Xi[x,ov ys. PlatOf Govgias. 57. Ephes. iv. 25. AeJ Kpaiitjlov salt t aXri^Yi Xsysiv Ev iravli x-uipu)' touT syoo Trupsyyvoo E*5 aj?, 8»«S=(7»j ocr«a xa» Trpa^sij xojvwvixaj. AittOTlin, lib. vi. c. 30. 61. Matt. V. 45. Oj 6coj a^avoiloi ovls; n ^u]j xai a^eoj* SrjAov y.a.1 0ea; crvvs7ro[jLSVYj, r) 8e t« )Sovr] KsyofXsvT^ ttooj tijv d>)p»aj8») xa» EjLtTrXrjxIov Ojaoinlaj xivrjcrjv. HierOClcS. 75. John iv. 23. M0V05 Jepeuj 0 (TOt^oi, IJ.OVOS •&£0^jv e«u78 ^I/oyijv, xai vaov eij WTroSop^yjv t« Set« (pwloj tov eofls Trapatrxsua^cov v«v. Hierocles. 76. Heb. xii. 22. K«XX05 8e tots >]V jSsjv Koctj.'Trpov, ots auv fuSa»jM.ov< %opa; fj^axotpiav o^iv ts xai dsav STTOjU-evoi ju,e7a j^sv Ajoj >!]U,?if, aWoi 8s jit,e7' aXX« 0£wv, eiSov re xai slsXavlo tsXsIcov r,v d?;U.»5 xeysjv fx,«xapjc«TaT»]v. P/afo m PJicedro. p. 250. vol. iii. JSd/eV. Serrani. 77. 2 Peter iii. 10. E(r7a* yap e(r7a« xejvoj atwvojv p^povoj, Orav TTUpoj ysii,ov\a. ^r^ijoupov (y^atrri XputrcoTTOf ajflijp, &C. Sophoc. apud Justin. Martyr, p. 82. Edit.Sylburg. 563 Kpovog S' «v fxeT tipoivH ysyovsv ivu aiia ysvvT^^svlsg af/,ct XXI kv^cua-iv, ocv ttoIs \v) tojv oXcuv ra^ij re x«« 5»a- de Mundo, c. 2. 85. Matt. XV. 8. T«f ju,ev yap aSixsj, /3w/xov oyp^ <^av exp^^f AXX' e^sXoa/veiv aSs yap \I/awsiv xaAov 0sa)v TCQVYipixv %s]V Kaj ju.)j 'ttj t aolo t«T jovT e^^iv ij, decov naga. Eurip. Ion. v. 1^15. 565 86. Matt. vii. 3. Airavlsi ecr[x.sv sig to vs^stsiv ]V ano T» (rwj«,a7oj xa* tcov aXoyuov ttol^mv, xa» ttooj to UTTsps^eiv xtx.1 ap^stv aulwv, xa» oug opyuvoig xsj^pijfr^aj xa7a Tov 7rpo(Ty]xov}u rpoTrov xcn -Trpog ^top&wa-iv axpj^r) t« ev >)//,jv Xoya, xai sva)(r»v aula nzpog la oyl)c aA>]deiaj )fx,a)v sTrixQUpiag evdeag (putvovrotr 8»8a(rxe 8s xat eroveicrjpepsiv Ihj EXA*)VJ(r7a$ eig lag loicwlag xeiTupyiag. JuUant Opera, p. S^5. Paris. 1583. '• Julian beheld with envy the wise and humane regulations of the church ; and he very frankly confesses his intention to deprive the Christians 569 of the applause, as well as advantage, which they had acquired by the exclusive practice of charity and beneficence. — But if these ima- ginary plans of reformation had been realised, the forced and imperfect copy would have been less beneficial to Paganism, than honourable to Christianity." Gibbon's Decline and Fally vol. iv. ch. ^3, % A LIST PRINCIPAL AUTHORS WHICH ARE REFERRED TO IN THE NOTES AND ILLUSTRATIONS. Atterbury's (Bishop) Sermons, 4 vols. 17-6 Bacon's (Lord) Novum Organon, by Shaw, 2 vols. 1802 de Augmentis Scientiarum, by Shaw, 2 vols. - - - 1803 Balguy (Thomas) on Divine Benevolence - 1803 Balguy's (John) Moral Tracts - - ) 734 Bates's (Ely) Rural Philosophy - 1804 Barrow's (Isaac) Works, 3 vols. - 17^2 Baxter's (Richard) Reasons for Christianity 1667 Saint's Everlasting Rest - 1688 Beattie's (James) Evidences of Christianity, 2 vols. 1786 Essay on Truth - 1 805 Benson's (George) Reasonableness of the Chris- tian Religion . _ - 1743 Berkeley's (Bishop) Alciphron, or Minute Philo- sopher - - - 1732 Blair's (Hugh) Sermons, 2 vols. Cupar. - 1815 Bonnet's (Charles) Philosophical Enquiries con- cerning Christianity, by Boissier - 1787 572 Bowdler's (John) Select Pieces, 2 vols. - I817 Brown's (Bishop) Divine Analogy - - 1738 Procedure, Limits, and Extent of the Understanding - - 1729 Brown's (Simon) Defence of Christianity against Tindal - - - 1732 Brown's (John) Essays on the Characteristics 1752 Burgh's (James) Dignity of Human Nature 1754 Butler's (Bishop) Works, 2 vols. - - 1804 Campbell's (Archibald) Necessity of Revelation 1739 Campbell's (George) Dissertation on Miracles ~ 1796 • Philosophy of Rhetoric, 2 vols. - - - 1801 Chalmers's (Thomas) Discourses on Christian Revelation in connection with Astronomy - I8I7 Evidences of the Christian Revelation - - - 1817 Chandler's (Samuel) Sermons, 4 vols. - 1769 ( Bishop) Vindication of the Christian Religion - - - 1725 Clarke's (Samuel) Evidence of Natural and Re- vealed Religion - _ 1725 Sermons, 11 vols. - 1749 Clarke's (John) Enquiry into the Origin of Evil, 2 vols. - - _ 1720 Cony beare's (John) Defence of Revealed Religion 1 732 Sermons, 2 vols. - 1757 Cudworth's( Ralph) Intellectual System, by Birch, 2 vols. - - 1743 Immutable Morality - 1731 Doddridge's (Philip) Lectures, by Kippis, 2 vols. 1 799 573 Duchal's (James) Presumptive Arguments for the Truth of the Christian Religion - - 1753 Ellis's (John) Knowledge of Divine Things from Revelation - - - 1771 Enfield's (William) History of Philosophy, 2 vols. 1791 Farmer's (Hugh) Dissertation on Miracles - 1771 Fawcett's (James) Sermons • - 1794 Felton's (Henry) Vindication of the Christian Faith at Lady Moyer's Lecture - - 1732 Foster (James) on the Christian Religion - 1731 Discourses on Natural Religion, 2 vols _ _ - 1754 Fuller (Andrew) on Deism - - 1800 Gale's (Theophilus) Court of the Gentiles, 4 vols. 1669 Gibbon's (Edward) Decline and Fall of the Roman Empire, 12 vols. - - - - 1792 Gibson's (Bishop) Three Pastoral Letters - 1735 Gray's (Robert) Connection of Sacred and Pro- fane Literature - 1816 Grove's (Henry) System of Moral Philosophy, 2 vols. - - - 1749 Grotius (Hugo) de Veritate Christiani Religionis 1729 de Satisfactione Christi - 1617 de Jure Belli et Pacis - 1720 Gurdon's (Brampton) Sermons at Boyle's Lec- tures - - - - 1728 Hakewill's (George) Apology for the Power and Providence of God - - 1635 Hale's (Sir M.) Primitive Origination of Mankind 1677 12 574 Haller's (Baron) Letters on the Christian Reli- gion - - _ 1793 Hartley's (David) Observations on Man, 3 vols. 1801 Herbert's (Lord) Ancient Religion of the Gen- tiles - - - J 705 Horsley's (Bishop) Sermons, 3 vols. - 1812 Hume's (David) Essays, 2 vols. - 1804 Hurd's (Bishop) Introduction to the Prophecies 1788 Sermons, 3 vols. - 1785 Ireland's (John) Paganism and Christianity com- pared - - * - 1809 Jenkin (Robert) on the Reasonableness of the Christian Religion, 2 vols. - - 1721 Jortin's (John) Discourses on the Christian Reli- gion - - - _ > 1768 Sermons, 7 vols. - 1787 King's (Archbishop) Origin of Evil, with Notes by Law - - - 1739 Law (Bishop) on the Theory of Religion - 1745 Leland's (John) Answer to Morgan's Moral Phi- losopher - - - 1739 Answer to Tindal's Christianity as old as the Creation, 2 vols. - - 1748 View of Deistical Writers, 2 vols. - - - 1797 Advantage and Necessity of Re- velation, 2 vols. _ - _ 1768 Lang's (Bishop) Sermons at Boyle's Lectures - 1719 Leslie's (Charles) Short Method with the Deists 1745 Locke (John) on Human Understanding, 2 vols. 1796 575 Magee's (William) Dissertations on Atonement, 2 vols. - - - 1812 Maclaine's (Archibald) Answer to Jenyns - 177§ Maclaurin's (Colin) Account of Newton's Dis- coveries - - - 1750 Malthus (T. R.) on Population, 3 vols. - 1806 Nichols's (William) Conference with a Theist, 5 vols. - - - 1699 Ogden's (Samuel) Sermons, 2 vols. - 1788 Paley's (William) Natural Theology - 1813 Sermons - - 1814 — — Evidences of the Christian Religion, 2 vols. - - 1804 Porteus's (Bishop) Sermons, 2 vols. - 1808 Summary of the Evidences of Christianity - _ _ i803 Beneficial Effects of Christianity 1808 Price's (Richard) Four Dissertations - 1767 • — Review of the Principal Ques- tions in Morals _ - _ 1769 Reid's (Thomas) Essays on the Powers of the Mind, 3 vols. - - - 1803 — Inquiry into the Human Mind 1785 Rennel's (Thomas) Discourses - - 1801 Ritchie (James) on the Peculiar Doctrines of Revelation, 2 vols. - - 1 766 Rogers's (John) Sermons, 4 vols. - 1784 Ryan's (Edward) History of the Effects of Re- ligion - - - 1806 576 Seed's (Jeremiah) Sermons, 4 vols. - 1 747 Sharp's (Archbishop) Sermons, 7 vols. - 1729 Sherlock's (Bishop) Discourses, 6 vols. - 1764 Simpson's (John) Internal Evidence of Chris- tianity •• - - 1801 Skelton's (Phihp) Deism Revealed, 2 vols. - 1751 Smith's (Adam) Theory of Moral Sentiments, 2 vols. - - - 1797 Stillingfleet's (Bishop) Origines Sacrae, 2 vols. 1797 on Christ's Satisfaction - 1697 Sermons, 4 vols. - 1696 Stebbing's (Henry) Boyle's Lectures - 1750 Stewart's (Dugald) Philosophy of the Human Mind, 2 vols. - - - 1816 Outlines of Moral Philo- sophy - - • - 1801 Summer's (John) Records of the Creation, 2 vols. 1816 Tatham (Edward) The Chart and Scale of Truth, 2 vols. - - - 1790 Taylor's (Bishop) Sermons, 3 vols. - I8O7 Life of Christ, 2 vols. - 1811 Tillotson's (Archbishop) Works, 3 vols. - 1735 Tottie's (John) Sermons - - 1775 Van Mildert's (William) Sermons at Boyle's Lectures, with Appendix, 3 vols. - 1806 Warburton's (Bishop) Sermons, 2 vols. - 1753 Divine Legation, 6 vols. 1766 Watson's (Bishop) Miscellaneous Tracts, 2 vols. 1815 575 Watson's (Bishop) Collection of Theological Tracts, 6 vols. - - - 1791 Two Apologies - 1798 Watson's (Thomas) Popular Evidences of Chris- tianity - - - 1805 Watts's (Isaac) Ruin and Recovery of Mankind 1742 Weston's (William) Enquiry concerning Mi- racles - - - 1746 Whitby (Daniel) on the Necessity of the Chris- tian Revelation - - - 1705 on the Five Points - - 1816 White's (Joseph) Sermons at Bampton Lectures 1785 Wilkins's (Bishop) Principles of Natural Reli- gion - - - - 1722 Wollaston's (William) Religion of Nature Deli- neated - - - 1746 N. 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