BL 181 .B7 5 1816 v. 2 Brown, William Laurence, 1755-1830. An essay on the existenc ^_ js up reme_ creator posse e o^ sse(! AN ESSAY ON THE EXISTENCE OF A SUFKEME CKEATOM, TO WHICH Mr. BURNETT'S FIRST PRIZE, OF ^.1200, WAS ADJUDGED, AT ABERDEEN, ON THE 4th DAY OF AUGUST, 1815. c_. :2^.^.;^ ^'-^--^^ AN ESSAY ON THE EXISTENCE OF A •upreme Creator, POSSESSED OF INFINITE POWER, WISDOM, and GOODNESS j CONTAINING ALSO THE REFUTATION, FROM REASON AND EEVELATION, OF THE OBJECTIONS URGED AGAINST HIS WISDOM AND GOODNESS ; AND DEDUCING, FROM THE WHOLE SUBJECT, THE MOST IMPORTANT PRACTICAL INFERENCES. By WILLIAM LAURENCE BROWN, D.D. 5•R1^CIPAL OF MARISCHAI.-COLLEGE AND UNIVEHSITY OP ABERDEEN, &.C. &.C, VOL. 11. ABERDEEN : Printed by D. Chalmers & Co. f^%)t T HAMlI.TO?f, PATERNOSTER ROW, LONDON; AND A. EROWN AND CO. ABERDEEN. 1816, CONTENTS. Page BOOK II. Chapter X. — Of the real Distribution of Good and EviJ^ - - - - - -.-3 Chapter XI. — Of the Uses to which Kvil^ hoth Natural and Moral^ is rendered subservient by Promdence^ ------ 47 Chapter XII — Some Observations onthe Nature^ State^ and Faculties of Man — Conclusion of the Book, - - - - - - - •- 85 BOOK III. The Solution given, by Revelation, espe- cially by the Gospel, of the objections against the Wisdom and Goodness of God, — Practical inferences from the spe- culative part of the Essay. Chapter I — Frehminary^ - - - - 101 Chapter II — The Account^ given by Scripture^ of the Fall and Dcge?ieracy of Man^ - - 119 Chapter III — The light, in which the Doctrine of Scripture, concerning the Transmission of Sin from the first human Pair^ appears to be most consonant to Beason^ and the Nature of Things^ 149 i^ CONTENTS. Page Chapter IV. — Of the Moral Improveinent of the Original Corruption of Man, - - - 167 Chapter V. — Of the adventitious Sources of Cor^ ruption^ and of the 7neans which the Christian Revelation has provided for the cure of all Moral ■Evil, ------- 179 Chapter VI.— T^e Utermtif of Future Piinish- ments is not inconsistent with the Wisdom and Goodtiess of the Deiti/^ - - - - - 203 Chapter VII. — The sacred Scriptures remove every Objection to the Wisdom and Goodness of God tvhich Reason is unable completely to solve ^ 221 Chapter VIII Of Piety, and the Worship of Gody both Public and Private, - - - 24? Chapter IX Of Social Duties^ - - - 281 Chapter X. — Of Self-Government, - - - 313 Chapter XI. — Conclusion of the whole, - - 365 BOOK 11. CHAPTER X, Of the real Distrihiitmi of Good and Evih To any attentive observer of human life^ and of human sentiment, it must be evi- dent that pain^ and sufferings make a much stronger impression on the mind, and are much longer remember.ed, than enjoy- ment, and positive pleasure. This cirr- cumstance tends to evince the necessity of subjecting our species to inconvenience^ and temporary distress, as spurs to action, adapted to our present condition and cir- cumstances. That series of calm and re- gular enjoyment, which pervades life, and VOL, IT, A renders 4 I>ISTRIBUTION OF renders it so desirable, passes unobserved, and is so inherent in the very tenor of our existence, that we seldom, or never, allow it any degree of estimation, till it is interrupted by unexpected disease, or af- fliction. This very consideration, how- ever, illustrates its extensive reality, and its high importance. In fact, one great cause of the disap- pointment and vexation of mankind, is, that they form, to themselves, imaginary aiid delusive notions of exquisite sensual felicity. The senses are incapable of fur- nishing any enjoyment, either exquisite^ or durable. The opulent^ and the vain, ai^ continually running in quest of new^ pleasures, and are not aware that new pleasure is placed beyand their reach, in the line in whicli they pursue it. They mvist invariably meet with the same insi- pid objects ^g^in and again presented. If they had any conception of real hapjnnessy they would find it, in the regular gratifi- cation COOD AND Efli.. fl ii cation of the best faculties of their na- ture, and be convinced that to invest iii- dulgences, merely sensual, with the delu- sive colours of imagination, is only to prepare, for themselves, a greater portion of disappointment, and disgust. The in- feriour animals are happy in the regular exercise of the faculties which nature has given them. It were to be wished that those, who place their felicity in gratifi- cations merely animal, would imitate this aninial economy, A little attention will convince us that the ordinary enjoyments greatly overbalance the ordinary miseries of life. For, 1^^; We know nothing of past -ages, but from history; and history records only the transactions t>f states and nations, in- fluenced by their rulers. These, actuated by ambition, by revenge, by sordid in- terest, and the insatiable thirst of adding" conquest to conquest,' and province to province, and of exercising despotic power, A 2 have^ jS BlivTRIBUTlON OF have, by the arts of persuasion, and the various delusions by which human pas- sions are inflamed, often engaged their subjects, or their adherents, in their quar- rels, and roused them to rush on their fellows of the human race, with all the fury of Winded prejudice, or of misguided principle. They have, thus, deluged the earth with blood, and filled the habita- tions of men with the heart-freezinir forms of desolation. History is almost one continued exhibition of the foUies and crimes of mankind, diversified with such displays of courage, skill, and gene- rosity, as peculiar circumstances are cal- culated to call into action. But, it exhi- bits no record of the ordinary course of human affairs, which, after all, is that which must represent, to us, the faithful picture of the lot of man. If it attempted to delineate this uniform scene, however valuable the record would be to the phi- losopher, it would not interest the feel- ings, or attract the attention, of mankind, of GOOD AND EVIL. 7 of which the former can be roused, and the latter fixed, only by those exhibitions which are uncommon, and splendid. Horrible, however, as the course of history is, fortunately for our species, the principal part of its happiness, its real and substantial good^ lies beyond her sphere. The craft, the oppression, and the cruelty of the tyrants, and deceivers of the world, reach not the great mass of the human race, who, in the retired re- cesses of humble life, continue their or- dinary pursviits, and enjoy their unenvied, and, therefore, secure comforts. These even the worst of times have never over- turned, and much less annihilated ; and a great proportion of human felicity haa always escaped the malignity and the folly of man ! 9>dly ; Atrocious crimes enter not into the ordinary detail of human life. The liorrorj which they excite? as has been, aU A 3 ready. 8 BISTRIBUTIOX OF ready, observed, evinces their infrequeucy. They are the result of dispositions pecu-- liarly depraved, vmsubdued by proper cnL ture, and brought into action by certain unusual combinations of circumstances. In some cases, they seem more to be as- cribed to a species of mental derange- ment, than to what may be properly de- nominated 7noral turpiludc. In fact, if such crimes were common, society covild not subsist. On the other hand, very eminent displays of virtue are equally un- usual, and, on this account, excite our highest admiration. Eut, such displays, however perfective of human nature, and incumbent on every human being, placed in a situation requiring, or encouraging, them, are not necessary for the preserva- tion, and ordinary comfort of society. That general regularity of conduct, which constitutes the detail of life, and which, considering the general neglect of moral education, has often surprised me, is the chief tie by which the community is held together. GOOD AND EVIL. V together. But, like the ordinary means of subsistence, or the natural productions which are daily offered to our view, it ex- cites no wonder, or esteem, merely be- cause it is common. Besides, when we consider the deep ig- norance in which so many of the human race are plunged ; the errors which have been transmitted from generation to ge- neration ; the prejudices which adhere even to those whose improvement has not been entirely neglected ; the defects of education, both jmhlic, and private \ the false maxims, which, without dispute, or inquiry, are established in the world ; the power of example, of habit, and of temp- tation ; the manner in which the desires and passions are imperceptibly excited, and strengthened, so that they bid de- fiance to the control of reason ; the first motives to the most abominable deeds — motives, in themselves, sometimes laud- able, and often innocent ; if we consider A 4 all 10 DISTRIBUTION OF all this, we shall be led to acknowledge that the greater part of men sin more from imp?^ude7ice, and erro?-, than from de- liberate and desperate rvickedness^ and that even crimes, which appear to us invested with the most detestable colom^s, may, to him, who looheth on the hearty and knoweth all its springs, and modifications, appear more deserving of compassion, than of interminable, vmmitigated punishment. These reflections have, sometimes, occur- red to me, on the recital of some of the most atrocious crimes by which our na- ture is degraded. Their motives can hardly be conceived by us who have so little knowledge of the internal state of the human frame. The Lord seeth not as rnian seeth ; for^ man looheth on the outward xippearance, but^ the Lord looheth on the heart.^' Though human judgments must be pronounced according to the evidence produced; yet, that evidence cannot, in many * 1 Sam. xvi. 7» GOOD AND EVIL. 11 many instances, exhibit the exact moral complexion of the action which is tried. Men must, therefore, judge of the same action differently from Him^ who is omni^ sclent^ and to whom certain deeds, cha* racterized by the blackest features of ex- ternal guilt, may appear less criminal, than even some of those faults, which, in human estimation, are hardly deserving censvu'c. Whoever reflects on these points, will be the less surprised that Scripture, with that candour which is the test of truth, records even the crimes of those whose piety it celebrates, nor will suffer himself to lose all respect for the characters of David, or Peter, on account of the crimes into which they were betrayed. Besides, many have compensated their faults, of which they sincerely repented, by vir- tuous deeds, peculiar only to energetic minds, impressed with a general love of virtue. Their crimes subjected them to the 12 DISTRIBUTION OP the horrors of remorse, which, to ^uch characters, must be torture m the ex- treme. Their new and better habits pro- cured them the consolations which are necessarily annexed to such a renovation. One action of remarkable turpitude is sufficient to stici-matize a character. Many virtuous efforts will not efface the stain, in the opinion of mankind ! Sdlt/; That the general structure and contrivance of nature are wise, and bene- licent, cannot be questioned. A regular balance and counteraction of opposite agents is necessary for the preservation and welfare of the whole system. When any disorder occasionally happens, which results from the excess of operation on one side, certain struggles and convulsions must ensue, and be prodvictive of tempo- rary inconvenience, and evil, till the pro- per balance be restored, and the primeval harmony re-established. Hence, many thingS;> which, to superficial observers, ap- pear GOOD AND EVIL. 13 pear defective and vicious, are, after more accurate examination, discovered to be useful, regvdar, and v/isely adjusted. Tiie immense ocean, for example, so long deemed useless, and barren, is a vast cis- tern, whose waters, exhaled by tlie sun- beams, fall, in rains, to fertilize the earth. The vast deep also teems with inha- bitants subservient to human nourish- ment ; and, although in the rudest periods of society, it appeared an unsurmountable obstacle to human intercourse, becomes, when the art of navigation is cultivated, the grand mean of communication be- tween mankind, and of commerce, by which they are enriched, civihzed, and improved. The huge ranges of moun- tains, which traverse many parts of the globe, and were long inaccessible to man, produce trees and plants, which require elevated situation, and furnish springs and rivers for watering the earth, and fa- cilitating the communication between sea-coasts, and the more remote and higher 14 DISTRIBUTION OF liiglier parts of countries. Tempests are occasioned by the exhalations from the sea, or the marshy parts of the land, by their impregnating the clouds with sul- phureous vapours, by the motion of these through the air, by the cooler regions of the atmosphere rushing into the heated spaces with great violence, and by other local and adventitious causes. Although these temporary disorders, and commo- tions of the elements produce partial ca- lamities, such as shipwrecks, devastations of the produce of the earth, and direful accidents of different kinds ; yet, these extraordinary tumults and convulsions of nature are, on the whole, salutary, and ne- cessary for the purification of the atmos- phere, for the restoration of the inter- rupted balance of the elements, and for the preservation and health of the ani- mals which the earth contains, particu- larly of the human species. Large forests, into which the foot of man cannot pene- trate, and which his axe cannot, conse- quently, eOOD AND EVIL. 15 qviently, reach, afford habitations to va- rious kinds of animals, who enjoy their existence; and recent observation has proved that the strong and towering ve- getation of these hosts of trees is greatly subservient to the purification of our aerial fluid.* In fine, the more all the various parts of nature have been scruti- nized, and understood, the more they have been found to be adapted to wise and beneficent ends, and we may safely presume that this will be the invariable result of increasing and accumulated ob- servation. That the general constitution of man's corporeal frame is calculated for health, and enjoyment, cannot be doubted. Though diseases are inseparable from this constitution, yet, these are encroach- ments on its natural state, and deviations from * $ee Hutcheson's System of Moral Philosophy, vol. u p. 180. 4to. 16 rirSTKlBUTION ov from its ordinaiy progress. In a thou* sand instances; indeed, in every instance where a cure has been obtained, they are strong warnings against something perni- cious to tlie corporal system^ and, conse- quently, to be carefiilly avoided in future, in fact, when we consider the trials to which mankind, in general, expose their health, the wonder is, not that it -is so frequently injvired, but that it resists the violent shocks which it has to endure; When we reflect on the ignorance and precipitancy of childhood, the rashness and debauchery of youth, the deliberate and habitual indulgences of advanced life, $i>nd the confirmed, because incomgible, folly of old age, vf e behold one continued resistance of divine providence to man's assaults ou his own corporal comfort, and a preservation to which he is entitled, neither by his prtideiice^ nor by his gratis hide. In the advanced periods of society, when luxury prevails to a high degree, even the ordinary habits of life are marked- GOOD AND EVIL. J7 marked by an intemperance in the vise of food, and liquors, which, by being ren- dered, in some measm-e, necessary to that state which is held to be comfortable, are more easily admitted to undermine the Constitution. Let any person, even of reputed temperance, consider what a va- riety of heterogeneovis substances he con- signs to his stomachy at any ordinary en^ tertainment, and he will be astonished at its digestive powers, and cease to be sur- prised at his occasional distempers* The instances of longevity, which the bills of mortality alFord, greatly surpass every le- gitimate expectation suggested by an im- partial view of human intemperance and excess, even in their mildest forms. Yet, men complain of the prevalence of dis- eases, and madly charge their Creator with evils which they draw upon them- selves, but he, in his mercy, mitigates and removes ! Even in order to cure dis- eases, originating in human folly, and extravagance, extremes, which tend ra- ther 18 DISTRIBUTION 01^ ther to aggravate them, are often em- braced. Thus, when certain modes of hfe are become hahitual, and have assumed the character of a second nature^ instead of tempering and moderating these, so as to remove what may justly be called ex- cess^ the whole antecedent train of living is abandoned, and a degree of abstinence, which early habit only can render salu- tary, or even tolerable, is substituted in its place. The effect often is to precipi- tate that dissolution which it is intended to delay. In this, as in a thousand other cases, the proverb is perfectly appli- cable ; — *' Dum vitant stulti vitia^ in contraria currunt.'*'** Still, whether in the prodviction of dis- eases, or in foolish attempts to remove them, human arrogance and discontent impute pains and disappointments to the administration of the Author of evei^y good and perfect gift, -\ 4tMi/ ; * " Fools, shunning vice, are ever in extremes." — Hor* Serm. 1. i." ii. 24. f James i. 1 7> GOOD a:n^d evil> 19 4itJily. ; It wiD, now, be proper to bestow- some attention on tbat common com- plaint, that tlie distribution of good and evil is unequal and promiscuous ; that virtue is, in this scene of things, depressed and insulted ; and vice exalted and honoured. On more minute and accurate inquiry, we shall find that, with regard to this point also, much exaggeration prevails, and that incorrect views, and ignorance of the real state of the moral system^ produce rash and precipitate judgments. That there is not, in this world, an exact jetribution ; or that virtue, or real excellence of any kind, receives not its complete reward ; or vice, or mental insig- nijicance, incurs not its just condemnation, and disregard, is undoubted. In fact, to suppose, in the present state of things, a complete scheme of retribution, would set aside all idea of a state of probation and trial. For, while trial exists, the reward cannot be obtained, nor the punishment be incurred. VOL. II. B But. 50 DISTHIBUTION OF But, after all, on inquiry, it will be found that there exists, even here, more of rctribiition^ than is commonly supposed, and such as is amply sufficient to vindi- cate the present administration of provi- dence, and to lead us to anticipate a com- plete display of justice, and goodness^ in a succeeding ^cene. Let it be observed, then, that human characters are mixed; that, with great virtues^ considerable vices are often joined ; and that remarkable weaknesses often ac- company illustrious mental energies. ** Vitiis nemo sine nascitur^ optimus ille ed ^' Clui minimis 'urgeinr.''^'^ Will it be maintained, by those w^ho complain of the unequal distribution of prosperity, * Hor. S. 1. i. iii. 68—69. *' lor we jxave all our vices ; and the best ** Is he, v/ho with the fewest is opprest," — Francis. Them is nom righkous; no^ not one. Rom. iii. 10. GOOD AND EVIL. 2i prosperity, and adversity, that the virtvies, or talents, wiiich a character exhibits, are not to meet with their pecuUar rewards, or that the vices and foUies, wliich stain, or degrade it, are not to incur their proper punishments, or inconveniences? 'Now, if it really happen that the course of life exhibits this result, on the whole ; that a character, which is mixed., as the ge- nerality of human characters are, reaps the benefit of its good, and suffers the de- triment arising from its bad, qualities, will it be alleged that this is a proof of the want of distributive justice, in the great ruler of the universe, and not rather the most striking display of nice, exact, and admirable discrimination, and moral go- vernment ? Tliis is, however, the case : and, as Dr. Smith has, in his Theory of Moral Sentiments,^ illustrated this subject, in a concise, and striking manner, I shall B 2 quote * Smith's Theory of Moral Sentiments, vol. i. p. p. 41 5-^ 4'^0, and seq^iiea. 53£ DisTRinuTiox or quote his own words ; and subjoin, to these, some observations of iny own. " If," saj^s he, " we consider the gene- " ral rules by which external prosperity ^" and adversity are commonly distri- " buted in this life, we shall find that, " notwithstanding the disorder in which " all things appear to be in this world, " yet, even here, every virtue meets with " its proper reward, with the recompense " which is most fit to encourage and pro- " mote it ; and this too so surely, that it " requires a very extraordinary concur- " rence of circumstances entirely to clis- " appoint it. What is the reward most " proper for encouraging industry, pru- " dence, and circumspection ? Success in " every sort of business. And is it pos- " sible that, in the whole of life, these ^^ virtues should fail of attaining it ? " Wealth, and external honours, are their ^' proper recompense, and the recompense '- which they can seldom fail of acquiring. « What GOOD AND EVIL. 23 ^' Wliat reward is most proper for promote " ing the practice of truth, justice, and *• humanity ? Tlie confidence, the esteem, " and love of those we Hve with. Huma- *• nity does not desire to be great, but to " be beloved. It is not in being rich " that truth and justice wovild rejoice, but ^ in being trusted, and believed — recom- *' penses which these virtues must almost « always acquire.'* What is the proper punishment of negligence, and indolence ? Disorder in one's affairs, and consequent poverty. What the punishment of fraud, injustice, and cruelty? What, but dis- trust, suspicion, contempt, detestation? Do not these vices commonly incur thesQ Tetributions ? It frequently happens that a characters on the whole, good, is deformed by certain vices \ and, on the other hand, a vicious character may possess certain good qiialu ties, and usefid talents. Thus, a man of probity may be negligent in the manage- B 3 ment 5^4 BISTRIBUTIOK OV ment of his affairs, be too prone to ex- cesses of sociality, or too fond of ap- plause. His probity will procure liim confidence, and attachment. His negli^ gence will, nevertheless, involve him in domestic embarrassment. His occasio7tal excess will subject him both to indisposi- tion, and to disrespect. His vcmitij will render him an object of ridicule. Thus also, a cunning, selfish person may be just in his dealings, when strict law points^ out, and defines, his exact com'se ; and display skilly correctness^ and dispatch^ in business. His selfishness^ and cunnings will be generally knovf n, and hated ; and any misfortune, that befalls him, will, instead of being pitied, become matter of general satisfaction. He will, yet, be trusted in matters of strict justice^ and his skill aild dexterity in business will procure him employment. On the other hand, a man of great ta- lents, and of superior Jknowledge, may de- vote GOOD AND EVUji 9>5 vote himself to intemperanee, despise the common decencies of life, and outrage all the best feeUngs of the virtuous heart Of this character many instances "inight be produced. Ought a person of this stamp to be placed in any respectable station, or have it in his power to inflict the deepest wounds on the highest interests of man^ kind? Ought he not rather to be con-^ signed to contempt, and ignominy, pro- portioned to the sviperiority of his abih- ties, which aggravate his guilt, by the aggravation of their perversion ! Such instances frequently happen. On these principles, we may account for appearances which frequently excite our astonishment. We observe persons universally hated, or despised, raised to situations which we would allot to better men, and wealth possessed by those whom we deem utterly unworthy of it. But, we reflect not that good men frequently want either those abilities, or that activity ;b 4 which ^^ PISTRIBUTION OF whicli are necessary in the management of jncblic, or jyrivate business, and some- times belong to those of the opposite de. scription ; that the former rely too much QTi their character for probity, and the latter, aware that they cannot trust to this, exert themselves in ways which are useful; and that the advantages which these last enjoy, and the others lose, are not allotted to their moraUfy, but to their mteliectual, or corporal energies. Be- sides, bad meti are often very assiduous in adapting themselves to circumstances, times, and characters, in courting the fa- vour of all who can serve them, in avail- ing themselves of their foibles, in flatter- ing their prejudices, and in soothing their passions. On the other hand, even legi- timate comphances with human infirmity are often neglected by the virtuous, who, from a species of 'pride, apparently ho- nourable, disdain to obtain any advantage which is not the acknowledged and just reward of merit. Hence, many favours, and GOOD AND EVIL. §7 und benefits, which frank, unbending in- tegrity despises, and rejects, fall to the lot of dexterous meanness. Verily, both ham their reward,^ The generous and elevated mind exults in its conscious dig- nity, and in the general esteem. The mean, contemptible soul hugs itself on the portion of good things which it has purloined, and sneaks, through life — en- riched — titled — and — despised! Let it also be considered that when a virtuous man has suffered any great de- triment by his imprudence, he is generally pitied, and frequently relieved. On the contrary, when all the art and dexterity of a rogue have not been able to avert ca- lamity, not only is commiseration with- held from him, but, joy is manifested at his distress, w^hich is often aggravated by the general desire of its continuance. I return * Malt. vi. 12. 28 DISTRIBUTION OF I return to Dr. Smith. — '• By some " very extraordinary and unlucky circum- " stance," he adds, " a good rnan may ^ come to be suspected of a crime of " which he was altogether incapable, and, " upon that account, be most unjustly " exposed, for the remaining part of his " life, to the horror and aversion of man- " kind. By an accident of this kind he " may be said to lose his all, notwith- " standing his integrity and justice ; in "the same manner as a cautious man, " notwithstanding his utmost circumspec- " tion, may be ruined by an earthquake, " or an inundation. Accidents of the " first kind, however, are still more rare, " and still more contrary to the common " course of things, than those of the se- " cond ; and it still remains true that the " practice of truth, justice, and humanity, " is a certain, and almost infallible method *' of acquiring what those virtues chiefly " aim at, the confidence and love of those ^* we live with. A person may be very " easily ^> easily misrepresented with regard to a " particular action ; but, it is scarce pos^ " sible that he should be so with regard to '' the general tenor of his conduct. An " innocent man may be beUeved to have *• done wrong ; this, however, will rarely « happen. On the contrary, the esta- "Wished opinion of the innocence of his "manners will often lead us to absolve "him when he ha& really been in the " fault, notwithstanding very strong pre- " sumptions. A knave, in the same man-. " ner, may escape censure, or even meet " with applause, for a. particular knavery, " in which his conduct is not understood. " But, no man wa^ ever habitually &uch, " without being almost universally known « to be so, and without being even fre- " queiitly suspected of guilt, when he " was, in reaUty, perfectly innocent. And " so far as vice, and virtue, can be either " punished or rewarded by the sentiments " and opinions of mankind, they both, ac-. " cording to the common course of things, " meet so DISTIIT13UTI0N OF " meet even here with something more *• than exact and impartial justice. " But, though the general rules by " which prosperity and adversity are com- " monly distributed, when considered in '^ this cool and philosophical light, appear " to be perfectly suited to the situation of ^' mankind in this life, yet, they are by no ^ means suited to some of our natural ^ sentiments. Our natural love and ad- ^^ miration for some virtues is such, that *' we should wish to bestow on them all ^ sorts of honours and rewards, even those ^' which we must acknowledge to be the " proper recompenses of other qualities, " with which those virtues are not always ^ accompanied. Our detestation, on the " contrary, for some vices is such, that we " i^hould desire to heap upon them every ^' sort of disgrace and disaster, those not ^' excepted which are natural conse- " quences of very different qualities. ^^ Magnanimity, generosity, and justice. " command GOOD AND EVIL 81 « command so high a degree of admira- « tion, that we desire to see them crowned " with wealth, and power, and honours of « every kind, the natural consequences of '' prudence, industry, and application ; " qualities with which these virtues are " not inseparably connected. Fraud, "falsehood, brutahty, and violence, on « the other hand, excite in every human « breast such scorn and abhorrence, that " our indignation rouses to see them " possess those advantages which they « may, in some sense, be said to have '' merited, by the diligence and industry " with which tliey are sometimes at- " tended. The industrious knave culti-^ " vates the soil ; the indolent good man '' leaves it uncultivated. Who ought to " reap the harvest? Who starve, and who '' live in plenty ? The natural course of *• things decides it in favour of the knave ; " the natural sentiments of mankind in "favour of the man of virtue. Man "judges that the good qualities of the " one DZ BiSTllIBCTIOK OP " one are greatly over-recompensed by " those advantages which they tend to '- procure him, and that the omissions of '' the other are by far too severely pu- " nished by tlie distress which they na- '^ tiirally bring upon him ; and human '^ laws, the consequences of human senti- " ments, forfeit the life, and the estate of " the industrious and cautious traitor, and '^ reward, by extraordinary recompenses^ " the fidelity and public spirit of the im- " prevident, and careless good citizen." '^riius, the Deity, Y>dio has enacted gene- ral laws, from which certain inconve- niences are inseparable, liath, in the tenor of human feelings, established some coun- terpoise to these inconveniences. He hath endued mankind with the admira- tion of virhie, and the detestation of vice, and, in some instances, permitted both, in this promiscuous scene, to exhibit seme shadow, and faint representation of that exact retribution which will, here- afterj. GOOD AND EVIL. S3 after, be displayed. In fact, such is the course of human affairs, that the wicked seldom long enjoy their prosperity, and triumph. What is purchased by crime, perishes by it. Riches, procured by fraud, or by avarice, violence may rob, or luxury may dissipate. Honours and dig- nities, obtained by sedition, or oppression, sooner, or later, incur contempt, hatred, and vengeance. ** Tolimitm' in alhtin^ *^ JJt lapsu graviore riiantJ^^' All education proceeds on the opinion that Jcnojvledge^ useful arts, and good prin- ciples, will lead to the comfort and advan- tage of their possessors. Every father, then, who educates his child, bears testi- mony to this important truth, that just opinions, becoming sentiments, and right conduct, will not onlv ensure the esteem and * Claud.iiiRiif.l.i.v. 32,33. • '^* Thei/'^re raiVd oji high to aggravafe their fali.'^ 34 BISTRIBUTION OF and confidence of mankind, but prov-e the most effectual means of obtaining a comfortable provision in the world, while they qualify those, who exhibit them, for the enjoyment of fortune, when inlierited. In reahty, a virtuous character, united with knowledge, prudence, and fortitude, will, in the ordinaiy course of human life, lead to competence, and, frequently, to wealth, and honours. On the other hand, vicious principles, and dissolute conduct, will often dissipate hereditary wealth, and involve hereditary honours in irretriev- able^disgrace, Xay, they prompt to the perpetration of crimes which are expi- ated by an ignominious death. It were to be wished that these considerations were deeply impressed on men's minds. The chief temptation to immorality, and vice, is temporal enjoyment, and advan- tage ; and profligate men foolishly ima- gine that the precepts of religion, and virtue, are suited merely to the schools, and to tlie early period of life ; but, are completely GOOD AND EVIL. 35 completely useless in the ivorld, and in maturer years. This is their profound wisdom. On their own ground I meet thenij and beg that they will examine hu- man affairs a little more accurately than they are disposed to do, or have, hitherto, had the capacity of doing. I appeal even to their own limited experience. They must find that a virtuous and good life is profitable unto all things, having promise of the life that now is, as well as of that which is to come;^ and that, not only in churchy but, at the 6ar, in the senate, in the field, on change, in decent company — the fear of the Lord is the begimiing of wisdom, and the hnowledge of the holy is under standing,^ Foolish and vicious men oppose practice to theory, and experience, to principle, I answer them that the theory of sound mo \ rals is confirmed hj practice, and that just principles are established by experie7ice. Nay, what is more ; both sound theory, VOL. II. c and ^ I Tim. iv. S. t Prov. ix. 10. 36 DISTRIBUTION OF and accurate principle^ are dictated by the practice and experience of life ; not those, indeed, of ruffians^ and profligates, but, of the great body of mankind, from age to age. Nor do the misfortunes of good men terminate always in absolute temporal eviL By distress, difficulties, labours, and even transitory ignominy, they are not vmfre- quently exalted to a higher degree of prosperity and grandevu', than ever thejr expected to enjoy. When their charac- ters are completely known, mankind often become ashamed of their iniquity, with regard to them, and endeavour to com- pensate it by extraordinary kindness and remuneration. If they have left the world, before this change of sentiment takes place, their penitent opposers often crown their memory with posthumous honours. Such was the lot of Socrates^ and has been the lot of others, of 7vhom the world was not worth ij.^^ Let * Heb. xi. 38, GOOD AND EVIL. S7 Let it be, fuitlier, considered that the distribution of prosperityj and adversiti/, appears promiscuous, and unequal, in a great measure, because the real characters of men are not accurately ascertained. All, who are esteemed as virtuous, are not so, in the proper sense of the term ; nor are all vicious, to whom that degrading epi- thet is often applied. We know nothing of other men, but from report, or our own experience. Fame, or report, is, in the words of Virgil, '^ Ta?/i Jicfi pravique tenax, quam nimct'a rer/.»'* Friends and flatterers decorate, with lionourable distinction, the man whom enemies, and rivals asperse. Different sects, and parties, load their -adversaries with reproach, and exalt their adherents to the clouds. Keligionists extol those who agree, with them, in certain tenets, or in a certain phraseology, and repro- c 2 bate * " FalseliQod and truth fame equally records." 38 DISTRIBUTION OF bate such as have adopted different opi- nions, or a different language. iSTay, individual opinion varies, at dif- ferent times, in regard to the same cha- racter. Opposition of interests, or of sentiments, invests, with the colours of turpitude, the person who has excited re- sentment, or who has become the object of revenge — Circumstances alter, and the same person co-operates with those whom he had formerly" opposed — The stains are removed from his character. The mental sight is purified. He is seen in a new light ; and, having been hase^ and odious^ he becomes respectable^ amiable^ and exceU lent. How many instances of this kind have occuiTed in the course of life ! Strange and contradictory notions are also often entertained of virtue, or vice. Such instances may be found in Cicero's third Book De Natura JDeorum. The Eo- mans called every man virtuous, who ex- tended GOOD AND EVIL. S9 tended their dominions, or augmented the glory of their Eepublic. Was it any ob- jection against Providence that Fabius buried his son who had attained the con- sular dignity ? Was Marcellus, iii all res- pects, a better man than Hannibal ? Ob- serve, among ourselves, what contradictory estimates are made of worth, and depra- vity ! He, who promotes the selfish views of a certain class, or profession, is extolled by all who belong to it, whatever be the means which he employs for this pur- pose. He, who opposes, and counteracts them, is decried with all the virulence of wounded selfishness. Let any man of sound sense, and of enlarged experience, reflect how often he has heard the man, whom he knew to be a hiave^ praised be- yond all bounds, and the person, of whose integrity he was well assured, loaded with unmerited and ignorant censure ; and he will find abundant reason for rejecting the common opinions of the world, with re- gard to the true morality of characters. c 3 Aie 40 DISTRIBUTION OF Are tliese, then, rules for the administra- tion of an infinitely wise and good Go- vernor of the universe ? Nor is there less mistake in regard to the notions of external goodly and cviL Circumstances, that appear, to us, into- lerable, may be more easily born by others of different tempers, and liabits. The man, accustomed to endure, learns to accommodate himself to \\ie burden. This is a happy dispensation of Provi- dence; and, although this consideration should never diminish our sympathy with distress, it points out a benignity in the divine government which renders even misfcfrtune a mean of diminishing its own afflictive power. This reflection should rather induce us to exert ourselves for the alleviation of calamity, in imitation of the divine example. As a spring, then, i\\e more closely it is rolled together, more strongly resists the compressing force ; as a vault is consolidated by the pressure GOOD AND EVIL. 41 pressure which it endures; as certain stones are hardened and incrusted by the rain and the wind — so, those, who have been inured to adversity, acquire courage and strength from their repeated strug- gles, and assume a vigour and firmness unknown to other men, and even to themselves, before their corroborating ex- perience. We are also deceived by our ideas of felicity, which we are too apt to place in external circumstances. For, although these are certainly entitled to due and important consideration; yet, in them, all terrestrial happiness is not justly supposed to consist. We leave, out of the account, the internal agitations, and tortures of wicked men, even in the midst of their affluence, their self-contempt, and the low estimation in which they are con- scious that they are held by others, and which they cannot help confessing even in their looks, and general deportment. c 4 We 4S DISTRIBUTION OF We omit the conscious dignity, and in-- ternal joys of good men struggling with adversity, and their confidence in that just administration of the world, which promises them a glorious issue. Even the acknowledged evils of human life, whether natural^ or morale might be still more mitigated than they are, if proper means, for this purpose, were adopted, and vigorously and persever- ingly employed. For the alleviation, and, in some cases, for the entire removal of natural evils, human ingenuity and indus- try might accomplish much. If the ex- perience of past ages were carefully re- corded, and particular attention paid to the occurrences of our own times, a sys- tem of precaution, or cure, comprehen- sively efficacious, might be established. We see that some diseases, whose ravages were formerly tremendous, have been nearly extirpated. Much yet remains to be done for the alleviation of human mi- sery, GOOD AND EVIL. 4S sery, in various ways; nor is it possible to conjecture what happy results may be produced by wisdom and perseverance, in the discovery and application of de- cided remedies. It is a certain fact that, the natural evils, to ^hich man is exposed, are prodi- giously increased by his moral coYxw^iion ; nay, in a hundred instances, the former are the consequences, and the punish- ments, of the latter. Diminish this last, and you repel a very great proportion of natural rai^Qxy. Correct corruption en- tirely, if this were possible, and you, in some respects, restore Eden to the earth. At any rate, much might be done for the reformation of our species, by good laws, by improvements in government, by the diffusion of salutary education, and, above all, by the encouragement and extension of sound, pure, and genuine Christianity. But, 44 DISTRIBUTION OF But, how do matters stand in these respects ? Seldom is the general interest regarded ; nay, what is evidently and di- rectly conducive to it is, often, opposed with obstinacy, and art. The selfish views of individuals, or of a party, are violently maintained, in defiance of every sound principle of public utility ; and corruption is secretly supported on the grounds piibliclij alleged by Demetrius^ the silver-smith at Ephesus.* If men will not correct the abuses which it is in their power to remove, they must submit to their consequences ; and let it be con- sidered that moral causes produce, in fit cases, their effects as certainly, and invari- ably, ^^ physical causes produce theirs. But, while men hypociitically deny corruptions to exist, in order to avoid the sacrifices which the reformation of them requires, let them not impiously charge divine Pro- vidence with the consequences which they / ^ Acts xiv. 21. and scfjiien. GOOD AND EVIL. 45 they have drawn, and rivet, on them- selveSo But, the chief reason why so many ob- jections are urged against the wisdom^ and goodness of God, in the government of the world, is, that the present scene is con- sidered in an insulated and detached point of view, and not regarded as a state of probation preparatory to another of per- fect retribution. Would men reflect that another state, in which every virtue will receive its full reward, and every vice, its appropriate punishment, and not only the justice, but the clemency and benignity of the Deity will be most illustriously displayed, is to succeed the present, we should not merely suspend our judgment, till more ample knowledge were obtained, but confess that the evils, which we either behold, or endure, may prove conducive to the glorious consummation of the ge- neral plan. For, if difficulties, hardships, and endurance, are, as will be shewn more particularly 46 DISTRIBUTIOX OF, &C. particularly in the succeeding chapter, necessary for the exercise and perfection of some of the highest virtues of human nature, and, consequently, for the attain- ment of its highest felicity, it is clear that the light afflictloii^ which is hut for a moment^ worheth a far more exceeding and eternal weight of glory, ^^ Enough has, I trust, been said to place, beyond contra- diction, that the real distribution oi good^ and evil^ in this world, is often egregiously misunderstood, and grossly misrepre- sented. •' % Cor, iy. 1 7. CHAPTER CHAPTER XI. Of the Uses to which Evil, both natural and morale is rendered subservient by Providence^ It lias been, already, shewn, that evil could not be excluded from any system of creation whatever ; that the permission of moral evil is inseparable from the exer- cise of free agency ; and that, with regard, whether to natural, or to moral evil, much misconceptionandmisrepresentation exist. Let us, now, view the benefits to which this unavoidable constitution of things is rendered svibservient, and observe the Deity 48 USES OP EVIL, Deity extracting, from it, the greatest possible good. 1^/ ; By the permission of moral depra- i-ity, the different dispositions and cha- racters of men are unfolded; and the knowledge of these is absolutely neces- sary to the proper regulation of conduct. Much of our hapj^iness depends on the right choice of associates, friends, or fa- vourites. It is requisite not only to cul- tivate virtue, but also to avoid the conta- gion of vice. But, this double obligation could never be fulfilled, nor that selection be made, unless both virtue and vice were allowed freely to exhibit their respective complexions. Without this discrimina- tion of characters, we should often remain in painful uncertainty in regard to our conduct towards others, and be secretly harrassed by the apprehension, that, as- signing to virtue the character of f ice, and that of vice, to virtue, we might be gnilty either of injury^ or of imprudence. Into what NATURAL AND MORAL. 49 what errors are we often led by hypo- crisy, or misrepresentation, notwithstand- ing the freedom of action which is per- mitted? Our situation would, in this respect, be much worse, if this freedom were suppressed. In fact, none could have any character, at all. Thus, our opi- nions, and actions, in our social inter- course, would stand on no foundation, and social and civil life would not be directed by reason, but be subject to the fortuitous course of events. This is mudi less the case, when human dispositions are freely evinced by conduct. ^dly ; The detestable figure of vice in- flames us more and more with the love of the amiable and celestial form of virtue. When these are displayed in striking con- trast, the beauty, the dignity, and unsul- lied excellence of the one raise admira- tion, and inspire delight and love ; and the baseness, the deformity, and turpitude of the other fill us with disgust, and ab- horrence. 50 USES OF EVIL, liorrence. How mucli these opposite sentiments tend to the reprobation of moral depravity, and to the encourage- ment of moral excellence, is sufficiently- evident. Let any person reflect what in- crease the tenderness of affection for a meritorious and amiable character de- rives from the view of that sordid selfish- ness, and sneaking art which life so fre- quently betrays, and he will acknowledge that human baseness is not devoid of its use, while it, thus, tends to inspire and confirm our respect and reverence for all that adorns and dignifies our nature. How much are the ties of friendship strengthened and endeared hj the same considerations ; by the view of those con- temptible passions which so often degrade our species. Although identity of in- terests, or of criminal pursuits, is often a bond of association, and, for a time, pro- duces mutual co-operation and assistance ; yet, no real friendship, which is a gene- rous, disinterested union of aflPection, can exist. NATU31AL AND MORAL. 5i exist, without mutual esteem^ and no y moderate exercise, where he may freely participate in all the innocent pleasures of virtuous society, and, above ail, in the dear com- forts of domestic happiness, and the sub- lime joys of rational devotion ! While he views the follies of mankind with pity, he willwish to draw freely from the fountain of genuine wisdom, to form his opinions according to the standard of truth, and to express them without fear, or reserve. Wliile lie beholds the incorrigible depra- vity which desolates the habitations of men, he will sigh to be placed beyond its reach, and to be enabled to regulate his own actions by the eternal rule of recti- tude which is impressed on his heart, un- seduced by the temptations, unintimi- dated by the threats, unclogged by the inipediments, unres^trained by the artifi-. eial ties, of a corrupt and corrupting world. Such a situation, such a state of felicity, the speculative, enlightened, and generous mind delights to imagine to 146 FALL AND itself. Such was, in a great measure, and as far as the peculiarity of their circum- stances would admit, that in which the sacred Scriptures represent our first pa- rents to have been placed. Hence, Milton's description of Eden, and of the felicity of om first parents, before they were expelled from it, pos- sesses such peculiar power over the heart, delights the imagination, and affords gra- tification to all the sweetest feelings of our nature. I frankly confess that this part of Paradise Lost was always most en- * chanting to me, and that my taste is so bad, as to prefer it to the sublimity of Satan *s most diabolical character. The felicity of Eden the first human pair forfeited by their transgression, and that transgression introduced sin into the v/orld, with all its fatal consequences. It '^ BroKght death into the worlds and all our woe^ " With loss ofEdcnr-^ -Milton. I shall, DEGENERACY OF MAN. 147 I shall, ill the following chapter, make some short observations on the sense in which it appears to me that the trans- gression of our first parents is to be un- derstood, as the source of the present de- praved and sinful state of human nature. VOL. IT, Iv CHAPTER CHAPTER III 7Vie lights in which the doctrine of Scripture, concerning the transmission of sin from the first human pair^ appears to he most conso^ nant to reason^ and the nature of things, lst\ In our first parents, human natuie received a perversion from its original rectitude. This nature, as it became by ihevcfally has been transmitted, from them^ to all their posterity. It was, therefore, transmitted in a corrupted state. That our natvire is corrupted is matter of ex- perience. All have sinned, sin daily, and Q are 150 TRAKSMISSIOK OF SlK. are, thence, justly exposed to the penal- ties of transgression. Struck witli this melancholy truth, we are led, by curio- sity, to ascertain the cause of it. Scrip- ture informs us that this cause is to be found in the successive transgression of Eve, and of Adam. But, not satisfied with this declaration, men are, further, desirous of knowing the manner in which this fatal disorder took place, and how the corruption, which the first pair con- tracted, can be transmitted to their pos- terity. The answer to this inquiry is simple ; that we often know facts, with certainty, for which we cannot account; that, since every human being has sinned, he is justly obnoxious to punishment ; and that every person sins voluntarily, or ivith the consent of his own mind, and not by exfcimal co7)vpulsio7i. For, evil propensi- ties, inclinations, and habits, which con- stitute the essence of sin, are beyond the reach of external power, or violence. No man, therefore, can complain of the jus- tice TRANSMISSION OF SIN. 151 lice of God in subjecting him to punisli- ment, and, whatever was the ultimate cause of the depravity of human natiu'e, it is depraved, and, being so, cannot be entitled to the advantages and the re- wards of innocence. 2dl2/ ; It still remains to be considered, whether the Deity, after the first intro- duction of inoral corritption into human nature, could restore it to purity, without the miracle of a new creation — a miracle^ which must, perhaps, have been repeated, as often as sinful action disordered the condition of any human mind. It is an vmdoubted fact that there is an intimate connexion between the soid and the hodij, and that they mutually affect each other. The sin of our first parents immediately affected them with shame, and terror, which must have agitated their corporal frame, and, thus, have disordered it in a manner unknown to it before. Let physicians declare the influence which body and K 3 min^ 152 TRANSMISSION OF SIN* mind have reciprocally on eacli otlier. They will acknowledge that many bodily distempers originate in a disordered state of the mind, particularly those of a hypo- condriac nature ; and it is notorious that a feeble state of the nerves has an asto- nishing effect on all the faculties of the mind. These facts are certain, although to account for them surpasses human ability.* Now, from our first parents, their pos- terity have successively derived their bo- dies, in ordinary generation ; and we know that diseases of every kind, and deatk^ speedily ravaged the earth, that the hu- man constitution was gradually enfeebled, and that the age of man was prodigiously contracted. Does * See a ver}' ingenious Oration, entitled Hieroni/mi Gauhii Sermo Acadejuicus de Begwiine Mentis qmd viedicorum est^ habitus^ 8ro. Tehvnarii^ an, mdccxlvii, cum Magutratu Academko ahiret, — Lugduni Bata- vorum. TPvANS3IISSION 0F SIN. 15S Does not even the fact itself of the con- traction of human life, and of the intro- duction of every species of disease, seem to indicate a surprising change in the hu- man constitution ? Soon after the flood, the Hfe of man was shortened to its pre- sent period. In Noah's family, longevity, compared with the utmost extent of hu- man life, as it, now, exists, was, indeed, for some time, preserved. But, it was, soon after, reduced to its present exten- sion. It is very doubtful, whether any thing, short of a miracle, could extend the days of man much beyond the utmost verge which they are, now, capable of attaining. It seems sufficiently clear that a cor- poral frame, so debilitated, and impaired, in all its energies, could no longer be a fit receptacle for a pure, spotless, and ele- vated soul. Or, if we suppose such to be- come its inhabitant, this must speedily be affected by such a body, and participate K 4 in 154 TIIAXSMISSION OF SIK. in its infirmity. Indeed, to the connexion of spirit with matter, some of the ancient philosophers ascribed all the evil propen- sities of the former ; nor can it be doubted that nothing has a more power- ful influence to weaken and degrade our minds, than the dominion of sense and appetite. Besides, it is to be considered that all OUT perceptions are conveyed, to the mind, by means of corporal organs. If these last are impaired and shattered, the ideas, transmitted by them, must lose something of their correctness, or vigour. If the senses subdue and obscure our reason, the mind becomes enslaved, and the superior powers and energies of the soul are de- prived both of their native force, and of their legitimate extent. Although it is certain that spirit and matter are distinct and uninterchangeable substances, we know that, as has been, already, observed, they have a powerful influence on each other ; TRANSMISSION OF SIN. 155 Other; and, though the soul must exist in a state of separation from the body, we can, at present, form, to ourseh^es, no clear conception of the operations of a disem- bodied spirit. Meanwhile, it cannot be denied that the agitations of the mind, of which the most severe and overwhelming are those which are occasioned by guilt and remorse^ affect and distress the whole corporal system ; and, reciprocally, the strong affections of the body have an equal influence on the mind. Hence, the guilt of our first parents must have im- paired their corporal powers, and these, thus debilitated, being transmitted, by traduction, to their posterity, the purity and excellence of the human mind must have been proportionably reduced in all. Disease, in every form, soon extended its ravages over the earth, and death more rapidly approached the habitations of men. That disease has, in many in- stances, a most unhappy effect on the temper and disposition, and a tendency to 156 TRANSMISSION OF SIN. to produce several vices, cannot be ques- tioned. The study of physic might, therefore, be of great use to the mot^al Philosopher^ or the Divine, and the know- ledge of the Scienee of mind might be lequally useful to the Physician. These, however, are mere conjectures, with re- gard to the manner of the transmission of corruption to the whole human race, through all succeeding generations, from their first parents. As conjectures, I propose them to tlie reader. I propose it not, however, as co?7jectnre, but as matter of certainty, that; after our first parents had incurred corruption by the abuse of their libert}^, they became incapable of delivering, to their children, that elevation of precept, and, still more, of setting, before them, that purity of example, which, before their fall, they were able to do. Now, at tliis very day, it is the union of jrreeepU and of eiawple, that produces the gi'catest xnoral eftect. When TRANSMISSION OF StN. 157 When precepts are incorrect^ and examples defective, the conduct of those, to wL/^m the former are dehvered, and the latter are proposed, mvist unavoidably partake of this moral deficiency. But, this has been the case with all the generations of men, who have succeeded the first human pair. The evil has not only existed without va- riation, but has, in its progress, been ac- cumulating strength. To this melan- choly truth every moral instrucior can bear testimony. Even after parents, or guar- dians, have resolved to place their chil- dren, or wards, under that tuition which they themselves acknowledge to be most salutary, and desirable, they are fre- quently counteracting the instructor's doc- trine, and frustrating its success. They often exhibit the counterpart of Penelope's web, and undo, in darkness, what he has executed in the light of day. Their foolish maxims, and vicious example, give the lie to all that he has taught, or prac- tised. Ye wise instructors in every part of 158 TRANSMISSION OF SIN. of the world! raise your voices in confirma- tion of this dismal truth. Ye foolish, yet proud, parents, or guardians ! hide your heads, on its annunciation. In this man- ner, original sin possesses a wide, an in- creasing, and a fatal range — which the re- novating power of God only can circum- scribe, and reduce. As far as relates to the ivisdom and goodness of the Deity, with the defence of which I am, at present, chiefly concerned, our first parents may fairly be considered as representing their whole posterity, and God, as justly condemning all mankind, in the persons of the first transgressors. They, and every human being, who should afford perfect obedience to the divine law, were entitled to the benefits and pri- vileges of innocence. With God, one day is as a thousand years, and a thousand years as one day^^ He saw, at once, all the suc- cessive * 2 Pet, iii. 8. tra:nsmission of sin. 159 cessive generations of men fallen, cor- rupt, and incapable of perfect obedience, from the moment that their first progeni- tors sinned, and pronounced them all un- der condemnation. Justly, therefore, was the sin of their first parents imputed to them, from that moment, because, al- though they had not, yet, actually com- mitted sin, they would certainly commit it, and, from the first transgression, de- rived an incapacity of perfect obedience. From whatever source this corruption was derived, it could not be viewed, as has been, already, observed, in the same light with purity and innocence, or receive, from God, the same rewards. If it was increased and swelled by a series of pro- fligacy and wickedness, obstinate, incorri- gible, and desperate, it justly incurred ir- retrievable misery. But, God's clemency v/as to be exercised, towards mankind, to its full extent, in due time, and his inji- nite ivisdom was displayed in devising the plan of the restoration of all who were capable 160 tjra:n^smission of six capable of it, by his grace, througli Jesas Christ. In order, Iiowever, to render this plan effectual, it was necessary that sin- ners should be convinced of the necessity of a Saviour, not only by feeling and ac- knowledging the magnitude of their actual transgressions, but by being persuaded of the inherent corruption of the species. It may, now, be proper to offer some short observations on th6 intervention of^ the Serpenty in the fall of man. There is hardly any subject which has occasioned more difficulty to interpreters of Scripture, or with respect to which there has been a greater diversity of opi- nions ; nor have I any hesitation to ac- knowledge that it is one of great difficulty to the rational Divine, and, after all that has been, or, perhaps, can be said upon it^ must remain shaded with considerable obscurity. I shall briefly state the prin- cipal opinions which have been delivered OB TRANSMISSION OF SIN. 161 on this subject. — 1st; Many of the an- cient Jews understood this passage li- terally, and supposed that the Serpent ac- tually addressed Eve, having been used, as an organ, by the Devil, in the same manner as Balaam's ass was permitted to address him.^ This literal signification is also adopted by Archbishop King, in his Sermon on the Fall of Man, which I have already quoted. 9>dhj ; Others, and^ particularly, Abarbanel, have been of opi- nion that there was no interchange of discourse between the Serpent and Eve, but that the Serpent, having ascended the tree, and eaten the forbidden fruit, with- out detriment, Eve was tempted, by in- temperate curiosity, also to eat of it, and that the conversation, which is stated to have passed between the parties, on this occasion, is merely a parabolical represen- tation, after the Oriental manner, or that of ^sop, and other fabulists, in order to represent * Num. xxil. 28. 30. 162 TRANSMISSION OF SIN. represent the direful effects of boundles^r curiosity, and precipitate disobedience. Sdly ; Others, again, have considered the whole narration, in this passage, as a mere allegory, and that the intervention of the Serpent is employed, on different accounts; 3iamely, to represent the deceltfulness of sin ; to convince man of the subtlety and malignity of the Devil ; and to inspire an . abhorrence of idolatry. The cunning of that animal was proverbial among the an- cients, and several instances of it, whether imaginary or true, have been produced by various authors. This reptile was wor- shipped in different countries ; and the Asp^ in particvilar, was consecrated among the Egyptians. That the Serpent is con- sidered, in the New Testament, as a type and emblem of the Devil, is evident from the following passages. — The Devil (says our Saviour) was a murderer from the begin-- ning^ and he abode not in the truths because there is no timth in him.^ The great dragon was * John viii. 44. TRANSMISSION OF SIN. 163 was cast out, that old Serpent^ called the Devil^ and Satan^ which deceiveth the whole worldJ^ And he laid hold on the dragon^ that old Serpent^ which is the Devil, and Safan^ and hound him a thousand years.\ And the God of peace shall bruise Satan under your feet shortly,']^ Through envy of the Devil came death into the world ; and they that do hold of his side do find it,^ I pretend not positively to assert which of these, or of other opinions, on the same subject, is to be embraced. In every case, where there is a considerable degree of obscurity, an ingenuous confession of ignorance is the safest procedure. This, at least, appears evident, from the whole of this narrative, that, in ovir first parents, sin and moral perversion commenced, and VOL, II*. L that * Revel, xii. 9. f Revel, xx. 2. t Rora. xvi. 20. ^ Wiadora of Solompu, ii. 24. 164 TRANSMISSION OF SIN. that, from this source, innumerable evils have flowed to them, and their posterity. It is vmdoubted that the human race is, and has been, corrupt, ahnost from the beginning of the world, and that no per- fect purity, except in Jesus Christ, can be found after tlie fall. But, the peculiar manner in which transgression was intro- duced into the world, and the exact cir- cumstances by which this introduction was accomppnied, they only, to whom this catastrophe happened, could unfold, since Revelation has not explicitly and positively informed us.* At any rate, I trust that the doctrine of original sin, when properly understood, which has so often been ren- dered the subject of indecent ridicule, even by some Divines, is cleared from all absurdity, rendered equally consonant to reason, and to Scripture, and is produc- tive * See Clericus (le Clerc) in his Note en Gen, iii. 1. 5wid Poli Sijnopsis ad hcum. TRANSMISSION OF SIN. 165 live of moral instruction, and of exten- sive application. This last will be still more apparent from the observations which the next chapter will contain. 1, £ CIIAPTEE CHATTER IV. Of the moral improvement. j)/ the Originxd Corruption of Man. I HAVE, already, had occasion to observe that God, intending to create such a world, as we inhabit, designed man to be a free agents subject to a law^ and capable of attaining happiness by obeying it. He also designed that promiscuous distribu- tion of good and evil^ which we behold, those temptations by which we are sur- rounded, and those opportunities of mak- ing a virtuous, or a vicious choice, which are constantly presented to us. In order I. 3 to 168 IMPROVEMENT OF MAN'S ♦ to direct vis, in this state of trial, he en- dued us with reason^ which enables us to discover truth, and to trace the conse- quences of conduct, as productive of pleasure or pain, of happiness or misery. He has also impressed, on every human heart, a moral principle^ in consequence of Y^^hich we perceive, in sentiments, opi- nions, and actions, a propriety, and an excellence, or a meanness, and turpitvide ; and feel an obligation to honour our Creator, to practise justice and benefi- cence towards manhnid, and to observe nioderatiol^ in our jcfeskes.^and affections, and temperance in our enjoyments. In conformity to these general principles, founded in observation and experience, the following instructions are to be de- rived from the doctrine of Scripture on the subject now under discussion. '.; Jj^/ ; ,IJoly Scripture informs us that G9f(S\not only gave, to the first human P^l/s jl^ulaw adapted to their nature, and -. : circumstances ; ORIGINAL CORRUPTION. 169 circumstances ; but also imposed, on them, a particular and positive prohibition to abstain from the fruit of 07ie tree in the garden of Eden. This prohibition was, in itself, both just and salutary, as it tended to convince them that man was not to consider himself as absolute pro- prietor of the fruits of the earth, but as dependent on his Creator, and bound, from respect to him, to acknowledge that dependence by submitting to some res- traint. It is also proper to remark that this trial was almost the only one which was suited to the peculiar situation of our first parents. It was a trial of their obe- dience to God, and of their self-command. No social virtue of any great extent could be exercised and proved before the esta- bhshment of more extensive society. But, this was also a trial of social virtue. For, it is certain that, if I may be allowed the expression, no virtue or vice whatever can remain insulated and solitanj. Every virtue, of whatever description, qualifies L 4 us 170 IMPROVEMENT OF MAN'S US for the discharge of every duty. Every vice impairs our capacity of vir- tuous exertion of every kind. Besides, there is a communicative propensity in every inoral, or iimiwral quahty. Vice, in particular, is cruelly prompted to com- municate her contagion, to speak j^er- verse things, and to draw away disciples after herJ^ As a roaring lion, she walketh about, seeking whom she may devoiu\-\ Accord- ingly, Eve, after her transgression, was no longer qualified to be a companion to Adam, if he had continued innocent; and she immediately seduced him, as she her- self had been seduced by the great enemy of God and man. Thus, the prohibition, delivered to our first parents, was adapted to be a test of their duty to God, to them- selves, and to each other. It is to be ob- served also that the same sense of oblir gation, which would have led to obedience in this instance, would also have pre- vented * Acts XX. 30- 1 1 Pet. V. 8* ORIGINAL CORRUPTION. 171 vented the infraction of every other moral law^ So that tliis trial may justly be con- sidered as a fair proof of every principle by which a human being ought to be governed. 9.dly ; Scripture also informs vis that our first parents, imagining that they would obtain exaltation and happiness by a licentious infringement of the divine precept, were tempted to disobedience, and that this act of disobedience, proceed- ing from a rebellious sense of indepen- dence, was considered as a complete ab- juration of allegiance to the Deity. In fact, resistance to the will of God is the sovu'ce of all impious and immoral con- duct. Sdly, Scripture declares that Adam, and Eve, were, as a pvmishment for this transgression, driven from the place of delight and security which God had as- signed them ; that they became obnox- ious 172 IMPROVEMENT OF MAN's ions to many wants and distresses ; that they experienced how feeble and miserable man is, when deprived of the protection of God ; and that, having forfeited their title to life, that is, to the reward of piety and innocence, they were subjected to deaths the pmiishment of transgression. God had, nevertheless, compassion on them, when they were humbled under the conviction of sin, and abandoned them not to despair, with respect either to a present life, or to an eternal existence. Athly ; The same moral law, which God prescribed, to our first parents, requiring the practice of righteousness^ he has pre- scribed to all mankind. The obligation of fearing, honouring, and worshipping our Creator still remains entire, although the particular mode of manifesting our piety must vary according to times, and circumstances. The sanction of the law of nature still subsists, and will sub- sist alwaySj since happiness is the reward of ORIGINAL CORIIUPTIOK. 173 of obedience ; and misery, of one kind or other, is the pvniishment of transgression* The same temptation, whicli seduced the first of the human race, still seduces every sinner. On the one hand, inordinate passions prompt men to iniquity and ex- cess, and, on the other, a false spirit of in- dependence impels them to reject res« traint. In this light, Adam was the re- presentative and type of all transgressors who have succeeded him. The sentence, pronounced, on him, is executed on all his descendants, according to the degree in which they participate in his rebel- lion, 5thlii ; History convinces us that Adam's posterity have imitated his disobedience, and, like him, have yielded to the seduc- tion of vice. For, although, as has been observed in the last Book, some seeds of virtue have always remained in the hu- man heart, and, in some instances, pro- duced most excellent fruit ; yet, no man, since 174 IMPROVEMENT OF MAN*S since the fall, has been blameless, and exempt from sin. All are chargeable with infirmities, favilts, and vices, and the generality of men are grossly depraved. Thus, the contagion of vice has infected the whole mass of mankind, though the degrees and forms of corruption have been different, in different ages, and coun- tries. 6thly\ In consequence of this melan- choly and lamentable depravation, every species of misery has been multiplied in the earth. Hence, proceed quarrels, en- mities, violent animosities.^ disorder, confusion^ private antipathies, public convidsions, bloody and desolating nmrs, hosts of diseases, atro- clous crimes, horrid ixmoi^se, and almost all the evils, which afflict degraded, yet, proud humanity. Meanwhile, the light of the mind is obscured, its peace destroyed, its right direction removed. The sinner knows that he has exposed himself to the wrath of God? has deprived himself of his grace^ ORIGINAL CORRUPTION. 175 grace, favour, and protection, and has for- feited every right to a happy immortaUty. 7thly ; As Adam received assurances of the divine clemency, his posterity have still more ample ground to entertain the same joyous expectation. The Deity has, at all times, shewn himself merciful to humble and penitent sinners, or, in other words, manifested his divine nature. In this respect, the Gospel has given com- plete and unbounded cause of comfort, and fulfilled the promise obscurely made to our first parents. Thus, in the person of Adam, it may be justly said that the whole human race was represented, and that he was an image and type of the common condition of humanity, of its natural state, of its degeneracy, of its misery, and of the remedies applied, to all these, by the ivisdom and goodness of its almighty Parent Tim 176 IMPROVEIVrENT OF MAN'S This account of the Fall of man is cal- culated to impress us with a deep sense of guilt and misery, and to induce us to deplore the prevalence of vice, humble ourselves before God, and distrust our own wisdom and -power. The discovery of the evil should dispose men to seek and apply the remedy, by good laws, by vir- tuous precepts and examples, by the en- couragement of 7noral worth, by the re- straint of depravity ; above all, by the study of religion, and, by the application of the means of recovery provided by the Gospel. The history of the Fall, thus con- sidered and aj)phed, is natural, philosa- phical, or, in other words, rational, and fertile of high instruction. It is to be regretted that, while many, on the one hand, reject every doctrine of Scripture which is not exactly conformable to their metaphysical notions, others are apt to con- sider, as impious, every attempt to exa- mine, OllIGINAL CORRUPTION. 177 mine, by the test of sovind reason, any opinion, which, without inquiry, they themselves have ascribed to Kevelation. Both are in extremes, and, perhaps, equally removed from truth. Both are dogmatical^ and, under different appear- ances, actuated by the same motives. CHAPTER CHAPTER ^ Of the adventitious sources of Corruption, and of the means which the Christian Revela-- tion has provided for the cure of all Moral Evil The Gospel, while it unfolds the original corruption of our tiature, also points out the other causes by which that corruptipn is increased, and perpetuated. 1^^; One of these is man's strong at-^ tachment to the sensual objects which sur- round hinij and unavoidably OQQupy much VOL. II. M pf 180 ADVENTITIOUS SOURCES, iof his attention. Hence, chained to car- nal and terrestrial pursuits, he finds great difficulty in rising to objects extending beyond the verge of this world, and adapted to his immaterial and immortal part. Thus, is formed, what the Apostle Paul calls, by a beautiful figure, the na- tural^ or animal man who is the slave of sense and appetite, destitute of all con- ception and relish of divine things, living after the fleshy and not after the spirit^ and agitated by every passion which lays hold of the heart, iminfluenced by the fear of God. How prevalent this diaracter is, must be e^n^dent to every person of the smallest observation. These Scriptural expres- sions are derided by ignorant and stupid minds, as destitute of philosophical and historical information, as of the knowledge of Christianity. But, the doctrine, which is, here, inculcated, was familiar to the sages of antiquity. T^ey considered sub- jugatiou AND CUKE OF MORAL EVIL. ISl jugation to matter ^ and sense, d^^ one of the chief causes bf man's degradation and misery, and were of opiniori that the first step to the elevation of human nature was emancipation from this ^thraldom, Mo^ dern profligates are, in fact, much more contemptible and base, than those of the same description in Heathen timfes. For, these last pretended not to sneer at the precepts of Philosophy, but stood abashed in her venerable presence. Christianity delivers doctrines, and discloses views in- finitely more certain and extensive than Philosophy could ever discover. These, the foolish and ignorant men, just now men- tioned, bearing the Christian name, pre- tend, however, to despise. On the same ground, a mere Sensualist, a Debauchee, or an Epicure, might affect to contemn the discoveries of a Newton, or a Herscheh Such persons understand neither PkilosO" phijy nor Chistianity ; and an Esquimaux might pronounce his opinion with equal justice. 182 ADVENTirrOCS SOtJRCE^,. 2%; Another great source of corrupt lion is Pride, and that Se/f4ove which spurns control, renders men deaf to ad- monition, and induces them rather to disguisCy than to amend, tlieir faults. Reason is, thus,- often degraded to become the advocate^ and defender of folly and Adce, and employed to varnish, palliate, and excuse them. : lx*ojrc Sdli/ ; Popular opinion, and the practice of ike ivorld, Unjust in its judgments, false in its maxims, and corrupt in its conduct, acquire, over the heart, uncontrolled do- minion, often entirely pervert ?/2orrt/ sen- timent, condemn what is right, applaud what is wrong, or, at least, condemn and applaud, without a just estimate, or stan- dard of morality. In Order to correct these sources of corruption, and of the evils which it pro- duces, the Gospel sets, before us, the com- parative insignificance of sensual plea- < ■ surcs. AND CURE OF MORAL EVIL. 183 f5ures, and terrestrial enjoyments, and shews them to be mean, contemptible, and fleeting. With these it contrasts others of a contrary description, which are solid in their natm-e, commensurate to the faculties of man, exquisite in their re- lish, and eternal in their duration. These it frequently brings before the mind, and describes in language strongly adapted to fix attention, and to excite desire. In fact, as long as the soul is bent towards the earth, and the heart devoted to mean and degrading objects, and fascinated by false appearances of happiness, man must inevitably be exposed to every temptation of vice, and be the sport of every irregu- lar passion. The soul must, therefore, be exalted and purified, and, as it were, translated into another region, where, breathing a purer air, and contemplating objects adapted to its nobler faculties, and worthy of its pursuit, it will be disen- gaged from those propensities and desires M o whicU 184 ADVENTITIOUS SOI RCE% , which are conneeted with the g^ss and animal part of our nature, r . • Further; the human heart beiug swelled with Pride, and strongly biassed by its own selfish and corrupt opinions, the Gospel also applies its correctives to this evil^ so deeply rooted in the hviman frame. For this purpose, the discipline of Christ humbles us under a deep sense of our guilt and misery, and warns us of our danger. It requires us to deny our- selves, and to take up oiut^ crossJ^ This, by no means, implies that we are to, abjure all self-love, and to relinquish all enjoy- ment. But, self-love must be so mode- rated, as to prevent its encroaching on the claims oi justice and benevolence, and so directed, as to render it subservient to our true fehcity. In order to produce this desirable result, we are required, by our religion, to distrust our selfish pas- siouSj * Liike ix. 23. AND CURE or MORAL EVIL. 185 sions, and our favourite prejudices, to abandon our erroneous judgments, and to place ourselves, through all the paths of life, under the direction of a guide and leader, completely qualified for this office, and actuated by the most sincere and constant regard for our safety, our comfort, and our happiness. In this respect, the language of our re^ ligion is similar to that which we our- selves should hold to a person who had mismanaged some important affair. — • " Never implicitly trust your own judg- " ment, in such matters ; but, consult a " faithful and wise friend, whose advice " you may procure ; and take care to fol- " low it." Or, in regard to this part of the remedies offered by the Gospel, we may compare man's situation to that of a servant who promises to relinquish hi;^ own separate pursuits, and to obey his master, in every thing relative to his ser- vice. In both these hghts, feeble and TNI 4 corrupt 186 ADVENTITIOUS SOURCES, corrupt man is exhorted, in the New Tes- tament not , to serve two maste7\%^ but, to place himself under the direction of his great Master, and Lord, Jesus Christ, who hath not only delivered, to him, the most salutary instructions, but hath also set, before him, the most perfect example. By complying with this exhortation, the Christian becomes, in this, as in so many other respects, the opposite of the car^ Qially-minded who blindly follow their own irregular passions, and of the votaries of earthly enjoyment who are entirely go- verned by the fluttering opinions of the world. The Gospel also compares the present feeble and degenerate state of man to that of a Patientf who, in order to recover his health, is bound to follow the prescriptions of a skilful Physician, ^nd represents Christ as the great Physi- cian of Souls. The :'M\Iatt. vi. 24. fMatt. ix. 12. AND CURE OF MORAL EVIL. 187 The grand principle of a Christian, therefore, is to submit, to God, without reserve, to adhere to his Saviour with un- divided affection, and to take the divine will, and command, as the constant rule of his conduct. This is, in reality, the only means of bringing him into the course which he ought to hold. Divesting ' himself of perverted notions, produced in the rank soil of corruption, he acquires the wisdom which cometh from above,"^ and, abandoning the unsatisfactory and perni-. cious pursuits to which the world is de- voted, he finds that the way, which this celestial wisdom points out, is the 7vay of pleasantness^ and that all its paths are peace. ■\ By this short and simple method, requir- ing nothing more, on the part of man, than a meek and docile mind, the igno- rant, as well as the learned, the mean, as well as the exalted, may be preserved from the temptations and transgressions, into * James iii. 17, f Prov. iii. 17. 188 ADVENTITIOUS SOURCES, into wliicli the generality, too fondly at- tached to their own rash opinions, or adopting the judgment and example of folly and corruption, are so apt to fall. Meanwhile, the Gospel affords complete assurance of the pardon of sin to all the sincerely penitent, in consequence of the atonement of Christ, and, thus, removes those dismal apprehensions which the consciousness of gviilt is apt to inspire. It further assures all those, who love God, and endeavour to obey him, of his un- ceasing protection and favoiu*, and de- clares tliat all things work together for their f^ood :* that none shall harm those who are followers of that which is good ;j and that the light affliction, which is hut for a moment^ worhethy for real Christians, afar more ex- ceeding and eternal weight of glory ;J to^ gether with many other passages tp the ^ame purpose. Th^ « Bom. \m. 28. f 1 Pet. m. 13. J 2 Cor. h% \7. AND CURE OF MORAL EVIL. 189 The sages of antiquity were of opinion that no man could attain to high degrees of excellence without divine aid.* This was, with them, mere opinion, and they possessed no assurance of such support, even in the most trying and arduous si- tuations. But, the Gospel positively as- sures us> that God will give the holy Spirit io them that ask him^'f to guide them info all truth,i to shed abroad the love of God in their hearts^^ to inspire them with love^joy^ peace^ long-suffering, * Netno vir magnus sine aliqtio affiatu divino unquajn fuit.^ — Cicero de Nat. Deor, lib. ii. cap. 6(5. The same sentiment is frequent in Plato, Seneca, Marcus Antoninus, and Epictetus* The following is a short passage of Antoninus. — 'l2$-g 'I immorfaUiy to light f^ It assures us, on the veracity of God himself, that, after the dissolution of the body, an eternal state for the soul is to succeed, and that our conduct in this life must determine our future condition, in consistence with the plan of the Gospel for the restoration vi man. The habits, which are acquired, here below, are those which, when the period of trial is past, will remain with us for ever ; and habits of virtuous affection and conduct are indispensably necessary to prepare us for a state of consummate and endless felicity/ It is true that, in describing future hap- piness, or misery, holy Scripture, accom-- modating itself to human conceptions, by means of which only it could be under- stood by men, employs such figures, as are most adapted to excite, admiration and desire, or to strike with terror and abhorrence. * 2 Tiw. u 10. 19^ ADVE:^^TtTious sources, abhorrence. Hence, it represents future felicity under the several figures of an imfading treasure '^^ of an incor^tmptible in- heritance ;f of a delicious banquet \'\. of a precious pearl ;§ of a rich piize ^|| of « cro?im of glory, that fadeth not away ;^ of a king- dom that cannot be moved ;*'^ and under va- rious shades and representations of the same figurative language. That these expressions, as far as relates to the definite nature of future felicity, are purely figurative, and that, therefore, they are intended only to excite the highest possible ideas of its excellence, is evident from the figures being taken from present objects of which some are not appropriated to our most exalted facul- ties. Besides, Scripture declares that ficsh and blood cannot inherit the kingdom of Gor/;|| that those, who are admitted to it, * Matt. vi. 20. + 1 Pet. i. 4. % Matt. xx. 1 . § Matt. xiil. 45. |j Phil. iii. 14. «f 1 Pet. v. 4. •^* Ilcb. xii, 28. ■ ti 1 Cor. XV. 50. ANI> CURE OF MORAL EVIL. 193 it, must become as the Angels of God ;^ and that, though our bodies shall be restored to us, yet, they will be so far transformed, as to be rendered, in some sense, spiri- tual, and no longer subject to those wants and distresses which, at present, so much engross our attention, and employ our care. These considerations naturally lead VIS to conceive this boundless felicity, represented, to us, by these images, as consisting in the complete, unallayed, and endless enjoyment of all those objects which, by gratifying the most elevated faculties of the soul, afford the purest and most exalted satisfactions. Hence, we may consider the happiness of a future life, as comprehending the perfection of intellectual, moral, social, and religious en- joyments, which the smallest considera- tion of the capacities of tlie human soul must evince to be the highest and most durable of which it is susceptible. Ac- cordingly *' Matt. xvil. ^0, 194 ADVENTITIOUS SOURCES^ cordingly, we are informed that the bles- sed shall be admitted into intimate com- munion with God, shall see him as he isy^ and shall enjoy the society of an innu- vierahle company of A?igels, and of God the Judge of all ^ and of the Spirits of just men made perfect, and of Jesus, the Mediator of the new covenant,^ It is certain that, if the remedies for moi^al corruption which the Gospel pro- vides, were diligently and prudently ap- plied, from the first dawn of reason, their salutary effects, even in this life, would be incalculable. Man would, indeed, be horn again, and become a new creature, and the effects of this blessed renovation would be spread over the whole compass of society. But, corruption is continuall}^ resisting these remedies, and is fired with an insatiable desire of propagating her hind. As * 1 John iii. 2. f Heb. xn. 22, 23, 24. AND CURE OF MORAL EVIL. 195 As man is influenced by fear, as well as by hope, and, perhaps, even more by the former than by the latter, the Christian Revelation also most powerfully touches this spring of our constitution, and de- scribes future punishments by such fi- gures as have the strongest effect in ex- citing our fears, and in inducing us to abandon vice with horror. — Such as outer darJmess, where shall he weepings and gnash- ing of teeth ;^ a furnace of fire ;f a lake of fire, burning with brimstojie ^j^ indignation, and wrath, tribidation and anguish ;§ ever-* lasting destruction from the presence of the. Lord, and from the glory of his power \^ judgment, and fiery indignatio7i to devour tha adversaries of God.^ Some of these descriptions are plainly figurative. But, others, it is apprehended, are more strict and literal, particularly VOL. II. K that * Matt. viii.. 12. f Matt. xiii. 42. % Rev. xlx 20, § Horn, ii, 8, 9. li 2 Thess, i. 9. ^ Hi^b^ x. 27. 196 ADVENTITIOUS SOURCES, that oi everlasting destruction from the pre^ ^ence of the Lord, and the glory of his power,^ This, besides the most grievous remorse of conscience, clearly includes the total loss of the divine favour, banish- ment from the mansions of the blessed, and the privation of the most exalted honours and enjoyments of human na- ture. These, if any person can contem- plate without horror, he must be lost to every rational and generous consideration, and almost immersed, already, in a state of perdition. It has been maintained, by some, that these punishments, however great, consist entirely in the natural, and necessary con- sequences of vice ; such as remorse of conscience, and a total incapacity of nobler enjoyments, without any positive infliction, on the part of God. But, if this were the case, no adequate sanction would be * 2 Thess. I. 9. AND CURE OF MORAL EVIL, 197 be provided for his laws ; and those, who were the most remorseless and abominable transgressors, would undergo the smallest degree of punishment. Those, who have made the most abandoned progress in wickedness, are often subject to the feeblest stings of conscience, which they have seared as with a hot iro7i,^ and are so far from being struck with horror at their deeds, that they work iniquity with greedi- ness. \ On the other hand, those, whose crimes are often of a fainter die, are com- monly distracted with the sharpest com- punction. Were this, consequently, the only punishment of wickedness, in a fu- ture world, these last might be the greatest sufferers. Both the justice^ and the wisdom of God, therefore, assure us that, while he allows, to the natural consequences of vice, their full power, he hath also or- dained, for the violation of his laws, other positive sanctions, which will convince N 2 those, ^ J Tim. iv, 2. f Epli, iv. If). 198 ADVEXTITIOrS SOUP.CEb'., those, who are insensible to every feeling, but that ofpa'm, that, altliough they may escape even the reproaches of a tvoundcd spirit^ they cannot evade the vengeance of that almighty arm, which will Irold them,' though they inaJix their bed in hdl/^ We" have reason to understand Scripture li- terally so far, and to believe that there is an appointed place of torment and horror, in which perverse and malicious men will be confined, and society, far from alle- viating, will only aggravate, their pains. But, let me not attempt to describe what no human language can express, because no present suffering can convey any ade- quate conception of it, and what the tongue of one of those infernal spirits, which would count it happiness to have it cooled with a drop of cold waiefy\ only can declare! To Phiiim cxxklx. S. t Luke xvi. 24. AK2) CUBE OF MOEAL EVIL. 199 Tp botli state&j of future happiness, or misery,. Scripture applies one commou epithet. They are both asserted to be eternal^ or everlasting \^ L e. to have no €n(h-\ These expressions, as far as re- lates to the future condition of the wicked, have been interpreted in such a manner, as to render them significative only of a very long, though not injimte^ duration. But, that there is no foun« dation for such a gloss, the very positive nature, and the frequent repetition of the words themselves, serve sufficiently to evince. Indeed, the Spirit of Inspiration^ as if foreseeing those evasions which the heart of man, prone to mitigate the con- sequences of that corruption, to which it is so devoted, would seek, hath, in other places still more explicit, effec- tually precluded all ground for them. That Jlre^ which, in one place, it terms N 3 everlastings * Matt. XXV. 41. 46. t 2 Thcss. i. 9. 200 ADVENTITIOUS SOURCES, everhsting, it calls, in another, the frc that is not quenched.'^ That punishment, which it qualifies with the same epithet, it also represents as a fi-orni that dietk noi.^ It declares, that the smoke of th^ torments of the wicked ^NEii>. Lib. vi. V. 735' — 38, ISor can the grovTing mind, In tlie dark dungeon of the limbs confnrd, Assert the native skies, or own its heav'nly kind. Nor death itself can wholly wash their stains; But long^contractcd iilth ev'n in the soul remains, Dryd£5;. FUTURE PUNISHMENTS, &C. 209' his revealed word, has positively declared that this life is the only period of proba- tion, and that men's fate will be irrever- sibly fixed in a future, we may safely conclude that he knew, from all eternity, that this constitution was best adapted to every purpose of moral govemment^ and, consequently, to the happiness of his in- teUigent and moj^al creation. For, although mankind must proceed from pa?iiculars to gene?rils, and, therefore, from the exercise of the benevolent and kind affections, of a subordinate class, to those which are more comprehensive ; and, though, on this account, it is highly perilous, in any of our species, to assume what he deems to be general philanthropy^ as a rule of con- duct, to the exclusion of the tender cha- rities^ implanted in every human breast, the case is the reverse with the Deity. His omnisciefice presented, to his view, the whole system of his creation, at one glance ; he knew the whole, at the same time that he knew the parts ; he rendered these 5210 ETERNITY OF these last subservient to the universal good ; and he implanted, in his rational creatures, benevolent affections of a con- tracted kind, as conducive to the welfare of the entire moral world. The only ef- fectual encouragement to virtue, the only effectual restraint to vice, is the enact- ment of rewards sufficiently animating, and of punishments sufficiently formi- dable. The greater these are, in prospect, the more powerful is the check, and the more invigorating the encouragement. I grant, indeed, that the infliction of cruel human punishments, in this life, while the course of probation is still unfinished, has rather a tendency to corrupt, than to cor- rect, a people, by inuring them to savage and horrible spectacles. But, the case is different, when all hopes of amendment are gone, and the period of probation is closed. Then, every character is com- pletely formed. Vice is rivetted on the soul. Its natural consequences are al- lowed to take place. It is necessary that its FUTURE PUNISHMENTS, &C. 2ll its final result should be tremendous and irreversible. Besides, this world is only a part of a vast system. We have, as has been shewn in a preceding part of this Essay, every reason to svippose that there are other worlds of intelligent and moral beings. As we find that, among men, prisons, public examples, and places of punishment, are useful for impressing vi- cious minds with terror ; so, the eternal sufferings of the incorrigibly perverse and wicked of tlie human race, as they cer- tainly convey an awful warning to those of our ov/n species, who are still in a state of trial, may also prove salutary to other classes and orders of rational creatures. Let it also be remarked that, although future punishments, when incurred, are interminable, it will not follow that the degree of suffering is equal to all. In this respect, there may be degrees pro- vox. II, o portioned ^12 ETEIIKITY or portioned to the malignity and turpitude of vice contracted. As, in heaven there are many mansiojis ; so, we may suppose that there ate many dreary abodes in heli Although certain Christian writers have strenuously opposed the Scripture-doctrine. as the ortJiodoi^ or, to express myself in a manner less liable to objection, the majo- rity of Christians hold it to be, this doc- trine cannot be so repugnant to common feeling, as has been alleged, or even to the cahn dictates of reason itself. It was admitted bv the most enlightened of the Heathen Philosophers. — Plato, towards the conclusion of his Phaedo, represents Socrates, as saying that the most atro- cious and incorrigible sinners will be consigned to a place of punishment, whence they will never escape.^ Hence, it FUTURE PUNISHMENTS, &C. SlS it is evident that the injvistice of sub- jecting decided and incorrigible depravity to its own consequences, and to other positive penal inflictions vised. — 1st ; It is supposed that the most depraved of mankind, and even the apos- tate Angels themselves, with the Devil at their head, will, after a long period of penal torment, be purified from crime, re- stored to rectitude, and admitted to eter- nal happiness. Origen appears to have been the first Christian writer who started this opinion, the probable source of the Popish Purgatory. I give credit to this learned Father for his benevolent inten»- tions ; but cannot think that this opinion evinces the soundness of his understand- ing. For, if the Devil has chosen to be a Devil, it is surely absurd to pretend that he can become an Angel of light, which, on this hypothesis, must ultimately be the FUTURE PUNISHMENTS, &C. 215 the case. In fact, Origen was not the in- ventor of this notion. For this, as well as Purgatory, seems to have been derived from heathen ideas, concerning future pvmishments, in certain cases. Ergo excercentur paenis, veternmque malorum Supplicia expendunt. Allae panduntnr inanes Suspensae ad ventos ; aliis sub gurgite vasto Infectum eluitur scelus, aut exuritur igni. Donee longa dies, perfecto teraporis orbe, Concretam exemit labem. Has omnes, ubi mille rotam volvere per annos, Lethseura ad fluvium Deus evocat agmine magno ; Scilicet immemores supera ut coiivexa revisant; lliirsus et incipiant in corpora vcUe revert i.* ViRG. ^NEiD. Lib. vi. ;k>--5L I say that this description was limited to certain cases. For, the opinion of So- o 3 crates, * For there are various penances enjoin'd ; And some are hung to bleach upon the wind, Some plung'd in waters, others plung'd in fires, Till all the dregs are drain'd, and all the rust expires. But when a thousand rolling years are past, (So long their punishments and penance last,) Whole droves of minds are, by the driving God, Compeird to drink the d^ep Letbreaa flood ; 216 ETERKITY OP crates, on this point, has been stated above. To this I may add the following from Virgil. ■Sedet, ctterniimque sedebit Infelix Theseus.* ^NEiD. Lib. vi. 6ir— 18. This notion of universal restoratio7i has, ah'eady, been shewn, in this chapter, to be inconsistent with every rational expecta- tion, as well as with the dictates of Scrip- ture.— The second hypothesis is that of the annihilation of the incorrigibly de- praved, after a certain period of penal suffering. We have no instance of the annihilation of material substances^ which undergo only changes and transmutations. We have, therefore, no analogical ground for inferring the annihilation of Spirits. which possess an immortal nature. Be- sides, In large forgetful draughts to steep the cares Of tlieir past labours, and their irksome years, That, unreniembring of its former pain, The sonl may suffer mortal flesh again. Dryden, ^ Unhappy Theseus, doom'd for ever there. Is fix'd, by Fate, in his eternal chair.— Dr yd en. FUTURE PUNISMMENTS, &C. S17 sides, if such is to be their termination, after a long duration of torment, the ob- jection urged, against the divine good- ness, from the eternity of punishment, if it has any weight, is equally valid against this hypothesis ; namely, that it would Jiave been better for beings^ whose lot is of the description implied in the hypothesis^ not to have been created, — The third is, that of repentance in an intermediate state be- tween deaths and the general resurrection^ and judgment, in consequence of which remission is obtained. If this be a state of sleep, or insensibility, as is generally supposed by those who favour this scheme, how is it possible that the soul can re- pent, while its faculties are suspended ? If it be a state of penal suffering, this supposition differs, in no respect, from that which has been first stated. Besides, all the three seem to be at variance with the New Testament. o 4 But, itlS ETERNITY OF But, to qviestions of this kind no limit can be fixed. They lead us beyond our depth, and plunge us in an abyss of un- fathomable speculation. It is sufficient, if we can shew that any point, expressly revealed, is not inconsistent with reason, and with every just notion, which we can form, of the divine ivisdom and goodness. The same considerations, as those now alleged, serve still more strongly to shew that Scripture understands a strict eternity, when it promises everlasting life, or happi- ness. To these it is proper to add only that if the Spirits of just men made j^erfect^ laboured under any apprehension of their losing their state of consummate felicity, or of seeing it brought to a close, this would infuse such a bitter drop into their cup of enjoyment, as would bring a con- stant abatement of its relish ; a circum- stance which neither the ivisdom nor the goodness * Heb. xii. 12, FUTURE PUNISHMENTS, &C. 219 goodness of God will allow us to suppose.* Thus, the Deity has afforded, to virtue, every possible encouragement, and has checked vice by every means consistent with free agency ; and, in both cases, ex- erts his sovereignty to promote the highest happiness of his moral and intel- ligent creation, f * O ! ye blest scenes of permanent delight I Full above measure I lasting beyond bound I A Perpetuity of bliss is bliss. Could you, so rich in rapture, fear an end. That ghastly thought would drink up all your joy, And quite unparadise the realms of light. Young's Night Thovghts, Night I. i See, on this subject, Tillotson's Sermon^ Of the Eter~. nity of HelUTorments, Vol. i. Sermon xxxv. folio edi- tion — Wollaston's Beligwn of Natitre J^elineated^ sect. ix. — King's Essay on the Origin of Evil — Appendix concerning the Divine Laws; sect iL" concerning Divine Rewards, and Ptmishments — Butler'^s Analogy of Reli^ giony Natural and Revealed, Part i Of the Govern- ment of God by Punishments — Hurd^s Sermons. Sermon xi.— An Enquiry into the Scripture-Doctrine, concern- ing the Durqtion of Future Punishments Sec, by Matheiv 220 ETERNITY OF, &C. Horherif^ B. D. Fellow of Magdalen College, in Oi- ford, an. 1744. — The writer last mentioned produces many good observations, and endeavours to prove that the jEterm'ljj of Future Pumshment is the doctrine of Scrip- ture, and is consistent with Heason. It is curioos that, although his Book was in my possession, when I composed my chapter on this subject, I had not perused it. But, my third Son had discovered it on my shelves, and men- tioned it to me. This induced me to read it, while I was preparing my MSS. for the press; and, though this Author's train of reasoning and mine are very different, to borrow, from it, some ideas. CHAPTER CHAPTER VIL The sacred Scriptures remove every objection to the Wisdom and _ Goodness of God rvhich Reason is unable completely to solve. Divine Revelation has fully accounted for the general corruption of the human species, and I have endeavoured to shew- that, when it had been once introduced by the first human pair, it could not be en- tirely eradicated without the miracle of a new creation, which it would have been necessary to repeat, as often as sin was committed. Revelation also shews vis the Deity devising and executing a glorious plan 222 DIVIKE WISDOM AND GOODNESS plan for the restoration of mankind to happiness, as far as was compatible with the freedom of their will, and the circum-^ stances in which they were placed by the Fall. The origin, progress, and consum- mation of this plan have been sketched in the 1st Book of this Essay. ^^ We see also that the Gospel counteracts the course of depravity, by every means adapted to this purpose ; by the most admirable and com- prehensive precepts, connected with the most exalted and consolatory doctrines, by examples of the purest kind, particu- larly that of our Lord Jesus Christ, by the most sublime and ennobling pros- pects, by assurances of pardon, protec- tion, favour, and adequate aid, and by motives calculated to touch the strongest springs of the human constitution. As nothing, however, can tend more to display, in the most amiable and con- vincing * Chapter vjii. VINDICATED BY HEVELATION. 223 vincing light, the divine wisdom and good-- 7iess, than that state of perfect and eternal fehcity which the Gospel has ensured to all who have, with humility and grati- tude, accepted the terms of salvation which it offers, and have employed, with success, the means of purification, amend- ment, and moral excellence, which it pre- scribes, it may be proper to take a cursory- view of that blessed state in which the whole scheme of our Eehgion will glo- riously terminate. I have, already, briefly stated that fu- ture felicity will consist in the consum-^ mation of intellectual, 7noral, social, and re- ligions enjoyments.* These ideas I shall, now, expand, with as much brevity as I can attain. By attending to the character of iiiteU lecUxal, moral, and religious enjoyments, we shall * Chapler v. of this Book. 324 DIVINE WISDOM AND GOODNESS shall be convinced that they must consti- tute the highest felicity of which human nature is susceptible, and, of course, must prove the principal ingredients of con- summate and eternal bliss. 1^^; Intellectual pleasures must be first considered. Human reason, although very limited in its present state, and ob- scured in its prospects, is, nevertheless* capable of important discoveries, and of considerable range. Its sviccessful exer- tions never fail to afford a pleasure which, pure and substantial in itself, increases in relish, in proportion to the frequency of enjoyment, and is pursued with greater ardour of desire, and vigour of exertion, the more extensively it is indulged. But, although man's intellectual faculties are ca- pable of great improvements in all, and, in some extraordinary instances, have made astonishing attainments, it must still be acknowledged that, on points of the greatest importance, our notions are often VINDICATED BY REVELATION. 225 often obscure, and confused, when clearer and more definite conceptions would be highly desirable. In particular, how de- fective is our knowledge of God, and or his Providence ! How often, in the course of his dispensations, are the full vigour and stability of faitli requisite to sustain the soul in the midst of the dark- ness that svirrounds it ! How many diffi- culties are there even in revealed religionf where, though we have sufficient evidence to establish general belief, and to confirm confidence with regard to every obscure point, and the clearest rules for the regu- lation of practice, yet, the mind would de- rive high satisfaction from ampler and more explicit information ! In |X)Ssession of future felicity, we have reason to believe that our ideas will be juster, our judgment more discerning, our knowledge more extensive. We shall be delivered from those impedi- ments which, now, retard, and those avo- cations 2£6 DIVINE WISDOM AND (500DNESS cations which, now, divert our minds; and shall possess a thousand advantages of which this corporal frame, and this state, to which it is confined, are incapable. Our souls will no more be withdrawn, from their nobtest exertions, by the al- lurements of sensual pleasure, interrupted by the demands of appetite, disturbed by the tumults of passion, distracted by the violence of pain, or disabled by the lan- guor or decay of bodily organs. Our range of speculation will not, then, be confined to the perceptions of sense, as its origin, circumscribed by the bounds of painful and tedious research, for the dis- covery of truth, and, after all, in many cases, be able to attain to no more than to conjecture and hypothesis. The sphere of intuition will be enlarged. We shall see, at one glance, what mvist, now, be understood through a variety of views, and by a long series of induction. Truths, which are, at present, the result of intri- cate demonstration, will become ^rst pri?i^ cipleSf VINDICATED BY REVELATION. 227 ciples^ be directly admitted, and lead to othefs, now involved in impenetrable darkness. 1 We sh^U have immediate ac- cess to the divine works, and the clearest views of their natm-es, connexions, depen- dences, effects, and of their reference to the vmiversal system. Those intricacies, which now perplex tis, will be evolved; those obscurities, which occasionally cloud our clearest prospects, will be dis- pelled; those doubts and imcertainties, which stagger our firmest hopes, will give place to certainty and assurance. We shall behold, around us, one serene, un- bounded region of knowledge, in which the soul may expatiate with freedom, and understand with facility* These must be the necessary results of the refinement and exaltation of our fa- culties, and of the removal of those ob- stacles which, at present, impede their exercise. We shall no more see as through a glass dar/di/, but face to face, shall knoiv, as VOL. iL p rve 228 DIVINE WianOM AND GOODNESS 7ve are also known^^ and, admitted to an intimate view of the bright, though tem- pered, radiance of original, unlimited Jsnowledge and wisdom^ shall easily com- prehend every emanation from eternal intellectual eiFulgence. 2dlif\ Future felicity will also include the completion oi moral enjoyment. This as much surpasses excellence merely ?w- tellectiial, as propriety of action is prefer- able to justness of speculation. Our ac- tive faculties are, at present, the sources of our highest and most durable plea- sures. They impel the soul to its objects, and supply the means of their attain- ment. To these the understanding must ever be subservient, though in the same manner as the gu^ide is subservient to the traveller. The guide knows the ultimate point of the journey, and the places through which he, who makes it, desires to * 1 Cqt. xiii. 12. VINDICATED \^Y REVELATION. 229 to pass. To these he leads him by the safest and most easy ways, and prevents circuitous aberrations, or dangerous pas- sages. In Uke manner, the understanding directs the will^ in the pursuit of happi- ness. But, this being the object of all our active powers, to this the knowledge, acquired by our intellectual faculties^ must ever be conducive ; and, when the former are rightly directed, and applied, they se- cure, to us, all the sources of genuine and permanent delight. Hence, when, in a future life, our moral faculties shall be duly rectified, and fixed to their proper objects, and these shall be placed, before them, in their highest excellence, it is evident what an astonishing accession of happiness must necessarily ensue ! In- trinsic moral rectitude must ever be the glory and supreme delight of rational and moral beings. Accordingly, Scripture de- clares \h2ii the path of the just is as the shining lights which shineth more and more p 2 tmtQ 230 DIVINE WISDOM AND COODNESS unto the perfect day ;'^ and the Apostle Paul affirms that charity never faileth.-f The same may, by parity of reason, be affirmed of all other 7no?^al qualities. Hav- ing their foundation in the very frame and contexture of the soul, they must endure with itself, and, by repeated exer^ cise, rise to perfection. There is, how- ever, this difference between our present moral condition, and that which will be attained in a state of immortality^ that, in the latter, all our virtues will be pvirer, more refined, and more steady^ less the result of partial affection, or of sudden impulse, and less subject to languor and abatement. They will, then, be purified from those mixtures of weakness, and of irregular and sinful desire, which now de- base and contaminate our noblest moral energies, and retard our progress towards perfection. 3% ; Prov. iv. 18. t 1 Coivxiii. 8. VINDICATED BY REVELATION. 231 Sdhj ; The happiness of the blessed will be social^ and benevolent. This, as well as the succeeding, is involved in the obser- vation, last stated. But, for the sake of perspicuity, I shall keep them distinct. It is certain that the exercises of bene- volence, through all its classes, exhibit the most exalted moral qualities. Eut, since this is the case, they deserve, on this very account, a separate consideration. Man is formed for society. This is evinced, not only by his dependent condition, but by all his affections. If he were solitarij^ he must, therefore, be miserable. Indeed, it must be confessed that one of the strongest instances of the general corrup- tion of man is divSplayed in his perversion of the social affections. For, that very field, which should produce the most ample and delicious harvest of happiness, is commonly sown with the rank and poi- sonous weeds of malice and misery, Nay, what is more^ ingenviity and understand* V S ing 232 BIVIXE WISDOM AND GOODNK.^S big are supposed to be most effectually displayed, not in the exertions of henig- ?iity and kindness, but in those of malet^o^ lence, rancour, and revenge. This is so much the case, that a man, really good, is, by those who have perverted all the best and noblest principles of our natvue, held to be sl/ooI; as if not God, but the Devil, were the Archetype of wisdom. This is, however, the effect of gross and lamen- table corruption. For, it is still certain that the benevolent affections, and their exercises, constitute the chief sovu*ces of human happiness. Hence, we can never suppose that a state of perfect felicity will not afford tlie highest gratifications of social and benevo^ volent affection. Even in our present con- dition, we find that all those personal ta- lents, and endowments, and advantages, which the gracious Parent of good bes- tows on us, have a natural tendency to diffuse their salutary influence beyond the VINDICATED BY REVELATION. 233 the sphere of personal enjoyment; and that this ahvays increases in proportion to the possessor's disposition to communi- cation. The exercise and perception of benevolence and sympathy are so conge- nial to om^ nature, that, by these, every joy is heightened, and every pain allevi- ated ; by their absence the former is di- minished, and the latter aggravated. To rejoice with them that do rejoice^ and to weep with them that weep,^ are the natural ten- dencies of the heart which, when freely indulged, afford, even in the participation of distress, a conscious glow of self-appro- bation which is excluded from the most exquisite gratifications of selfishness. In- deed, we find that the generous affections are gratified by all, excepting the most abandoned, when no unsocial concurrence of circumstances creates an unnatural collision of interest, when no virulence of animosity, no revenge, hurry the soul to a p 4 course * Horn, xii. J 5. 234 DIV^INE WISDOM AND GOODNESS course of action repugnant to its const!- tvition, and, therefore, to its happiness. Is it not evident that He, who implanted these affections in the human breast, which are productive of so much dehght, even amidst the obstacles and opposition with which they meet in our present state, will allow them their free course, when these obstacles are removed, when these abatements of their satisfaction exist no more, when their indulgence must be pleasure, unmixed, unclouded, unallayed ; when all tears shall be wiped away^ when there shall be no more death, neither sorrow, nor pain ?^ But, we need not have recourse to the inferences of reason, since Revelation it- self expressly confirms this point, by re- presenting the blessed as associated with am innumerable compajiy of Angels, and with Jesus, the Mediator of the new covenant, and with * Rev. xxi. 4. VINDICATED BY REVELATION. ^35 mth God, the Judge ofall, a general AsseiU" hli]^ and Church (or rather convocation) of the Jirst-born^ which are written in heaven;^ ^nd shall possess nerc heavens^ and a new earth, wherein dwelleih righteousness-^ — an innumerable company of Angels, who never departed from their original rectitude — a general assembly of just men who have, by- divine grace, been renovated and sanctified .—a world of which the Father of mercies, and God of all comfort,'^, is the supreme Go- vernor — 'Jesus Christ, the Mediator of the nem covenant, the friend and the Saviour of mankind, is the Vice-gerent — the Angels, the pure images of both, are the ministering Spirits,^ — and the subjects compose a community of the wisest and best of men of all ?iations, and kindreds, and people, and to7igues,^ — a company, an assembly, a world of pure and virtuous beings, unsuscep* tible of want or weakness, and, conse- quently, * Heb. xii. 22, 23, 24. t 2 Pet. iii. 13 See Chapter v. of this Book. ,t 2 Cor. i. 3. § Heb. i. 14. || Rev. vii. 9, 236 DIVINE WISDOM AND GOODNESS quently, of cove(ous?iess, ambition^ or discon- tent — unexposed to pain, or injury, and, conseqviently, to jealousy^ susjyicion^ ox fear, to anger^ revenge, or nmlice — destitute of all cause of disguise, and, consequently, of fraud, hypocrisy, and falsehood. In a so- ciety thus composed, in a state thus con- stituted, no interest can be separate from that of the whole, no passion inconsistent with it. The stream of sympathy, and kindness, and love, must flow in a clear, unruffled course, and in an uninterrupted channel ; swell, as it proceeds, with the accession of every mental energy, and spread delight and happiness through the most remote regions of the celestial kingdom. 4/A/i/ ; As the Spirits of just men made perfect will be united in the most tender bonds of friendship ; so, they will be con- centrated in the supreme source of every good and perfect gift,^ of every sensation truly * James i, 1/. VINDICATED BY REVELATION. 237 truly delightful ; and will be raised to the most expansive adoration, and inflamed with the most extatic ardours of divine love. Even in this lower world, in this outer court of the divine temple, God hath not left himself without 7vit7iess ;^ but, hath af- forded the most striking evidences of his abnightij power, of his iyjfiniie wisdom^ and of his overflowing benejicence. It is impos- sible to open our eyes, and not to be struck with the most august, and sublime, and endearing ideas of the great Creator and Governor of the world. The proofs of these attributes have been, already, produced, in a manner, I acknowledge, inferior to their real strength. How much more will our opinion of these divine perfections be raised, and our conseqvient admiration, gratitude, and de- votion *Actsxiv. ir. ^SS DIVINE WISDOM AND GOODNESS votion be increased, when we shall be m- troduced into the netv heavens, and the new earth, wherein dwelleth righteousness ;^ when we shall have a complete view of the plan of Providence, and perceive its apparent imperfections, inequalities, and disorders, resolved into harmony and excellence ; when we shall be admitted into the holy of holies, the immediate presence of God himself, contemplate his perfections in their pure unrefiected glory, and observe how narrow a field the whole creation af- fords for their display ! On the bare an- ticipation of these prospects, our souls rise above this clouded scene, ascend into the celestial regions, dwell on the glorious images presented to the imagination, and pant to join, before the throne of God, in the rapturous doxology — Blessing, and ho- nour, and glory, be unto him that sitteth on the throne, and to the Lamb, for ever and ever !'\ These * .2 Pet. iii. IB. t Rev. V. 13. VINDICATED BY REVELATION. 239 These are a few rude notions, a few im- perfect sketches of that Joy 7mspeakable, and full of glory^^ which is reserved for the faithful disciples of Christ, in those everlasting mansions which he has pur- chased for them, and prepares. Rude and imperfect, in the highest degree, these notions and sketches certainly are. For, as yet, it doth not appear what we shall be; but, we know that, when God shall appear, we shall see him, as he isr\ We know that we shall no longer be subject to pain, infir- mity, disease, and want ; to care, anxiety, and vexation ; to keen appetites, and tuii|, % bulent passions ; to oppression and in- jury ; to temptation and remorse ; to ca- lamity and affliction ; to the attacks of open, or to the treachery of concealed, enemies ; to the loss of relations, or the desertion of friends; to the diminution^ or expiration of our enjoyments ; in fine, to any species of real evil which it is pos- sible * 1 Pet. i. 8. t 1 John iii. 2, 3. 240 DIVINE WISDOM AND GOODNESS sible to conceive. On the contrary, we know that the good will be unalterably happy in the unlimited possession of the divine favour and communion, in the consciousness of unsullied rectitude and holiness, and blessed with every enjoy- ment which an immortal and sainted soul can receive, almighty poive?^, 7visdom, and goodness can bestow, and eternity afix)rd -^cope for partaking. May we not, at any rate, safely conjec- ture that a principal part of supreme feli- #jpity will consist in surveying, and com- pletely understanding, the plan and economy of redemption, in all its admi- rable contrivance, and comprehensive extent? That plan, into which even tJie Angels desire to look,^' will, then, be com- pletely unfolded by its consummation. It v/ill display infinite jjower, jvisdom, and goodness, in the creation of free agents, in order * 1 Pet. i. V2, VINDICATED- BY REVELATION. 241 order to render them capable of the highest possible happiness ; and, when man, by the abuse of his powers, had plunged himself in misery, the same at- tributes will be still more gloriously ma- nifested in the recovery and restoration of all who were susceptible of an eternity of bliss. Even here below, we feel our ad- miration increased, and our gratitude heightened, by the consideration of the distress from which we have been deli- vered, of the goodness which prompted to relieve, and of the ability exhibited in devising the means of deliverance, and i% carrying them into effect. How much more must these pleasing affections be excited, when the whole extent of human misery, occasioned by moral evil, and the completion of human happiness, pro- duced by its effectual remedy, are placed before the view ; when the divine benign niti/, wisdom, and power, are seen face to face; and the Eedeemer's merits are be- held in all the serenity, and boundless extent 242 DIVINE WISDOM AKD GOODNESS extent of their glory ; and the redeemed enjoy, in his everlasting communion, the participation of his communicable perfec- tions reflected in the immutable graces of their own souls. Ifi by one man^ sin had not entered into the world, and death by sin; and so death had not passed upon all men, for that all have sinned,^' could such subjects of admiration, gratitude, and love, have existed ? After all, eye hath not seen, nor ear heard, neither have entered into the heart of man^ the things which God hath prepared for them that love him,-\ Such is the grand and magnificent prospect in which the whole scheme of our Keligion terminates, and which it is designed to realize to all those, of the human race, who embrace and obey that religion. This prospect evinces, in a very * Rom. V. 12. t 1 Cor. ii. 9. VINDICATED BY REVELATION. 243 very striking and decisive manner, the wisdom and goodness of the universal Pa- rent. But, when we consider the means which he has employed for the attainment of this glorious design, our ideas of his wisdom and benignity are extended to the utmost possible expansion. These means are the incarnation, the humiliation, the miracles, the instructions, the example, the sufferings, the cruel and ignominious death, the resurrection, the ascension into lieaven, the eternal exaltation, of the Son of God himself; the effusion of the Holy Ghost on liis Apostles, the miracvdous gifts bestowed on their immediate fol- lowers ; the sacred oracles, whose inte- grity has been preserved amidst every corruption of religion,; the establishment of the visible Church of Christ ; the asto- nishing propagation of Christianity, in spite of all tlie combined powers of the world ; the series of prophecies which are in a gradual progress of fulfilment — xhe preservation of divine truth even to VOL. II. Q the S44 DIVINE WISDOM AKD GOODNESS the present day. — These, whoever will consider, with any degree of serious at- tention, will behold snch a blaze of divine wisdom- dLXiA goodness^ as must overpower all resistance of obstinacy, and restore^ to clear vision, the jaundiced eye of preju- dice. In addition to all this, let it be con- sidered that the belief and energy of the Gospel remedies every temporal evil, as far as it can be remedied in consistence with our present state. It shews the evils of this life to be our appointed course of probation, and intended to prepare us for a better. It assures us of the divine sup- port and favour, if we submit, with resig- nation, to the divine will. It informs us that these very trials work out, foi^ us, a far more exceeding and eteimal weight of glory J^^ It teaches us that, as the Captain of our salvation was made perfect through sufferings ; ■^2Cor. iv. 17. VINDICATED BY REVELATION. 245 sufferings ; so, mmiy so?is must, thus, be brought unto glory ;* and that, after we have suffered a while, we may hope, as the Apostle prays, that God 7vill make us per-- feet, stablish, strengthen, settle us,-\ Hence, whether we consider the grand objects of the Gospel-scheme, the means which it employs for its advancement, or its effect on our present condition, we behold one uniform and incontrovertible display of divine wisdom and goodness, ^nd we must confess that, on this subject, every tongue must be stopped,"^ and every heart must be rapt in silent admiration. God commendeth his love towards us, in thaf^ while we were yet sinners, Christ died for us,^ O ! the depth of the riches both of the 7visdom and knowledge of God I For, of him, and through him, and to him, are all things ; to whom be glory, for ever. A7ne?i,\\ Q 2 I shaljj * Heb. ii. 10. f 1 Pet. V. 10. % Rom. iii. 19. § Fiom. V. 8. il Rom. xi. 33- 36, 246 DIVINE WISDOM, &C. I shall, next, proceed to deduce, from the truths, now fully established, the in- ferences most necessary and useful to the con- duct of life. For, just speculation, in regard to Religion^ and Moral Science^ should always terminate in practice, and lead to the means of rendering men wiser and better, and, conseqviently^ more happy in this world, and eternally blessed in the next. Happy may the person account himself who can contribvite, in the smal- lest degree, to an effect so rational and beatific ! CHAPTER CHAPTER VIIL Of Piety^ and the Worship of God, both Public and Private, X HIS Essay has, hitherto, been employed in establishing the Existence^ the Power^ the Wisdom, the Goodness, and the Unity of the Deity; and in removing, both by the suggestions of Reason, and by the much brighter discoveries of Revelation, the ob- jections to his wisdom and goodness. These grand points may be consi- dered as the speculative part of Religion, botli natural, and revealed. But, from Q 3 these S48 OF PIEXr, AND these speculative principles are, now, to be deduced certain practical inferences of the highest importance. By these, con- clu-Ct, the grand object of all just meta- physical and moral speculation, ought to be regulated; and these are obligatory, in proportion to the evidence of the prin- ciples on which they are founded. This might lead us into a system of Ethics, resting on those theological truths which are suggested by the Hght of nature, and confirmed and expanded by the still clearer, and more explicit doctrines of Kevelation, and comprehending all the principles and practical rules of Moral Philosophy, but flowing from another source. In the Science of Morals, practi- cal rules are derived from the contempla- tion of the human cons-titution ; but, in Theolomcal Science, thev are deduced from the Divine Will. Some Moral Phi- losophers, have, indeed, laid the founda- tion of morality in the IVill of God, as it is discoverable by Keason, This is parti- cularly THE WORSHIP OF GOD. 249 cularly the case with WollaHton, in his Re- liglon of Nature DeUneatecL Natural Re- ligion is, however, commonly considered, as a branch, rather than as the foundation, of Moral Philosophy, In fact, both these departments of knowledge may be viewed, either as subordinate^ or as principal^ ac- cording to the manner and design of treating them. When the Science of Morals is the main subject, and the duties of man are deduced from his nature and constitution, his duty to God enters into these, as an essential part. When, on the other hand. Natural Religion is the science chiefly treated, our duties to God, to our neighbour^ and to ourselves^ are de- duced from our relation to our Creator, and from the view of his attributes which has been previously exhibited. All that I intend, at present, is to draw, as con- cisely as possible, the practical inferences which are deducible from the grand truth of the existence of a Creator infinitely poiverfuly wise, and good, which, after the Q 4 refutation ^50 OF PIKTT, AND refutation of the strongest objections to his wisdom and goodness^ must be consi- dered as completely established. The lengthj to which this attempt has, akeady, extended, renders compression more ne« cessary in that part of it which still re- mains to be executed. 1st', It is impossible to contemplate Infinite wisdom, without entertaining, for it, the most profound reverence. The consideration of infinite goodness necessa- rily excites the warmest and most de- voted love. Awe and dread are produced by the view of almighty power; and, as these emotions would soon be transmuted into terror and consternation, if this last attribute were disjoined from the two otliers, first mentioned ; so, its imion with them tempers fear with complacency, and sweetens reverence with confidence and resignation. When we consider God, as our Creator, Preserver, and continual Benefactor, we must necessarily feel, to- wards THE WORSHIP OF GOD. 251 wards him, the most hveW emotions of gratitude, and the most sincere desire of concihating his favour, of securing his protection, and of co-operating, as far as our feeble abihties will permit, with the plan of his moral government. The smallest reflection must convince us that, to a Being of infinite perfection, and spotless purity, nothing, in the con- duct of his intelligent creatures, can be acceptable, but a strict conformity to those laws which he hath engraven on their hearts, an imitation of his moral at- tributes, and that purity of intention, that wisdom of choice, and that beneficence of pursuit, which contribute to private, and to general happiness, and display the re- flected features of the Father of Sjmits.^- This is the foundation of all pure and genuine piety, which, directed by the vm- derstanding, '"^ Heb. xii. J). 252 OF PIETY, AXl) derstanding, is seated in the heart, and has an immediate tendency to shed a sa- lutary influence on conduct. It is, in fact, when rightly understood, and allowc^d to operate according to its genuine na- ture, the best and noblest principle of the soul, as it is dictated by the contem- plation of infinite perfection, is led by the intimate persuasion of over-ruling Deity, and is animated by the most glo- rious prospects. It possesses, thus, a force, a stability, and a salutary efficacy, which belong to no other principle by which mankind can be actuated. So perfectly conformable to the dictates of reason is the voice of the Gospel, that, although the information, which it af- fords, concerning inoral duties^ as well as that which it gives on every other branch . of tkeological Science, greatly surpasses all that unassisted reason could ever pre- scribe, yet, it lays the foundations of these in the human constitution, and on the relation THE WORSHIP OF GOD. 253 relation which man bears to his Creator. Here, I cannot help making an observa- tion which tends to evince the analogy subsisting between the instruction ciedu- cible from the observation of nature, and the moral precepts of the Gospel. These last are not, in the New Testa- ment, exhibited in a regular series, de- duced from certain elementary principles, arranged in a scientific manner, or pre- sented according to a regular classifica- tion. They are scattered through dif- ferent parts of the sacred Writings, and delivered, as particular occasions afforded opportunities of expressing them. But, it is easy to refer them all to certain im- mutable principles ; and, for the sake of perspicuity, it becomes necessary to ar- range Christian duties under certain heads, and to establish a just and natural order. Thus, also, the evidences of su- preme wisdom and goodness are spread over the face of the world. Thus, the knowledge 254 or PIETY, AND knowledge of man is to be obtained by the examination of his constitution and circumstances^ by our experience of his operations, and by history. But, to col- lect, either the proofs of supreme direc- tion and government, or the rules of right conduct, and the instructions for the at- tainment of happiness, patient induction^ and the due application of intellect, are necessary. In like manner, all the ^noiis, and social, and prudential duties are to be found in the sacred volume. Eut, God, who in- spired and dictated the sacred Writings, intended not to supersede, but to assist ; not to preclude, but to enlighten, our ra- tional faculties; and still left it to the in- telligent Christian to collect, into one re- gular and well digested system, the whole plan and compass of Christian morality, as it regards our Creator, our neighbour, or ourselves. To those, however, who are not possessed of this vigour and compre- hension THE WORSHIP OF GOD. 255 hension of mind, the precepts, which are occasionally delivered, are sufficient for the regulation of conduct, and are adapted to every circumstance and condition of life. 2dlu ; I have above given a general de- scription of Piefi/, as comprehending all our duties to the Supreme Being. But, it is evident that, in order to ascertain, and, still more, to practise these, it is ne- cessary to know him. By the knowledge of God is not to be understood merely a persuasion of his existence, in contradis- tinction to the absurd and horrid opinions of Atheism. But, it implies also such a knowledge of the divine nature, as will se- cure those, who possess it, against the errors of superstition, enthvisiasm, and bigotry. It is necessary to knoiv God^ not only because this is the most sublime of all sciences, but because it is, of all, the most interesting and important to man. This knowledge affords the best basis of all 256 OF PIETY3 AND all morality^ and riglit conduct, and, on tliese^ depend luiman happiness, both present, and eternal. We ought to know our Creator and Benefactor, in order to adore and vf orship him ; we ought to adore and worship him in a manner suited to his nature ; and we ought to ascertain his will, in order to regulate our conduct. Beside those perfections, and the gene- ral exercise of them, which reason itself may discover, holy Scripture informs us that God has exerted a more pai^ticular providence towards mankind, by sending prophets to deliver his oracles and in- structions ; and the Gospel has assured us that, by the mission of his Son, Jesus Christy he has revealed himself as a re- conciled Judge, and as a most merciful Father, who hath disclosed, to the human race, a heavenly inheritance. This knojvleJge of God must not only be acquired, but established and settled in THE WORSHIP OF GOD. 257 in the mind. It is capable of enlarge-, ment, in point both of clearness, and of extent. Such is the nature of man, that spiritual and divine conceptions make, on him, little impression^ unless they are fre- quently presented to his mind, and brightened and invigorated by repeated meditation. Hence, many persons, who are far from being destitute of a specula^ tive knowledge of Deity, live, nevertheless, as if they were entirely ignorant of this important subject, because their minds are seldom directed towards it, and are engrossed with sensible objects, which excite their desires, captivate their imagi- nations, and employ their activity. They have no hope, and are nithout God, in the world.^ In order, therefore, to give firmness and stability to the knowledge of God, he must be rendered the frequent object of *Eph. il. IS. 25S OF PIETY, AND of consideration, and, for this purpose, not only must every opportunity of this kind, which occurs, be seized, but such opportunities must be sought, and pro- duced, by the exercises of piety. IS'either can the knowledge of the Supreme Being be barren, and abstracted from inoral effect. It must be active, energetic, and productive. There are many learned and ingenious men who can argue, with pre- cision and acuteness, on theological ques- tions, and yet, from their speculations de- rive no improvement. The Devils themselves, as the Apostle James informs us, believe, and trembleJ^' In fact, this unproductive com- plexion is not peculiar to theological spe- culation. It is equally observable in mc- taphysics, and morals. These branches of science, thovigh they have both, but par- ticvilarly the latter, a near and intimate connexion yf\i\\ practice, and are, in reality, valuable only as far as this is the case ; vet, ^ iL 19, THE WORSHIP OF GOD. 259 yet, in the present refined and speculative age, seem to be rendered exclusively ob- jects of the understanding, and as chiefly designed to gratify literary curiosity, or to display acuteness, and ingenuity. Their influence on conduct is entirely overlooked ; and they seem to be classed with those sciences which, though they enlarge the sphere of human knowledge, have no influence on the conduct of man. It is hardly possible to conceive a more scandalous perversion. What would have been, with regard to this point, the opi« nion of Socrates ? To the knowledge of the divine nature and attributes it is, therefore, necessary to add that of the divine will, with a view to obey it. An upright and well-disposed mind has a surprising effect in opening the understanding to celestial truth, to right apprehensions in regard to Deity, and to such notions of his nature, and providence, as confii'm us in the path of . VOL, II, Ti duty^ 260 OF PIETY, AND duty, and are an inexhaustible source of comfort in every situation, and circum- stance of life. The true knowledge of Deity produces all those virtuous affections, which Deity inspires, and of these the infallible result is a holy and virtuovis practice. By holij, I understand not those foolish ideas, or performances, or those enthusiastic and irrational fervours, which that term seems to bear in the langviage of Devotees. No; I imderstand this word in the sense which it imports in the sacred Scriptures, as expressive of opinions, affections, and conduct, separated from those of an igno- rant and abandoned world It may be safely asserted that, when no pious affec- tions, in the proper sense, exist, and con- duct is, in general, irregular and vicious, great ignorance of the Deity obscures the understanding ; or, at least, if the mind is possessed of abstract knowledge^ on this subject, which is tolerably accurate, it is seldom THE WORSHIP OF GOD. §61 seldom practicalk/ applied, and is com- monly extruded by other objects more connected with pursuits which engross attention, and excite activity. He that saith I know him^ a?id keepeth not his com" mandments, is a liai\ and the truth is not in himJ^ ■ Sdly ; Of all the affections, due to the Deity, the most pleasing, exalted, and consolatory, are gratitude fo?^ his favours^ resignatio7i to his will ; confidence in hispro^ vidence ; and love of his adorable perfection. The soul of man is naturally touched with gratitude on the receipt of favours; and ingratitude has always been regarded as the consummation of depravity. Since God is our greatest and most constant Benefactor, since his benefits are purely gratu^itous, and we never can requite them in any manner, or degree, the least, that R 2 we * 1 John ii, 4, 262 OF PIETY, AND we can do, is to fix, in our hearts, a deep impression of them, and to commvmicate that impression to others. The proper language of gratitude is strongly ex- pressed by the Psalmist, in CXVI. Psalm. What shall I render unto the Lord for all his benefits ? / will paij my vows unto the Lord, 7107V, in the presence of all his people. I will offer the sacrifice of thanlsgiving^ and will call upon the name of the Lord,^^ In these words, we find both the internal sentiment, and the external expression^ which is its natural consequence. Gratitude is as agreeable, as it is obliga- tory on the object of beneficence. To a good heart it is delightful to indulge the deepest sense of the divine benignity, and to discharge the obligations of gratitude by the only means in our power. Be- nignity can never be dvdy felt and appre- aiated, but by a benevolent mind. Hence, it *r2. 17. THE WORSHIP OF GOD. 263 it SO freqviently happens that the selfish are ungrateful, and consider, as a burden, those benefits which good men recognize, and cherish, as motives to imitation. The consciousness of grateful sentiments fills the soul with inexpressible satisfaction. It feels itself moving in the order of na- ture, and enjoys the pleasure which sucl) feeling always inspires. By confidence hi God, and resigmation to his will, we are to understand the firm persuasion that the divine ivill is always prompted by infinite goodness, and directed by infinite wisdom ; that all nature is vmder God's government ; that nothing happens without his appointment, or permission ; and that, in the end, all things will work to- gether for good to them that love him.^ These considerations ought to exclude murmuring against the divine dispensa- tionS; even when they wear the most R 3 gloomy * Rom. viiL 28. 264i OF PIETY, AND gloomy aspect, to lead us to ascribe every appearance of defect in the structure and government of the world, not to want of Qvisdom, goodness, or power, in the Supreme Creator, and Governor, but to our own ignorance, and to the contraction of our views, which incapacitates from perceiv- ing the remote combinations of things, and, much more, from embracing the wide compass of even sensitive being. The same persuasion should lead us to suffer, with patience, the distresses with which we may be visited, nay, to bear, with com- posure, the moral evil which we have had no share in producing, and could not pre- vent. In former parts of this Essay, it has been clearly proved that those dis- tresses and evils are not only unavoidable in the present system of things, but are rendered subservient to the general hap- piness. • This acquiescence in the divine will af- fords the most ample source of tranquil- lity THE WORSHIP OF GOD. 265 iity of mind, in every situation of life. The Christian has a refuge, denied to every other person, which all the argu- ments, and all the consolations of philo- sophy never can supply. To be fully convinced of this, we have only to peruse the most admired compositions of Pagan antiquity on this subject ; such as Cice^^o's Consolation on occasion of the death of his daughter Tidlia; the Pieces of Seneca, ad^ dressed to different persons under affliction ,• the beautiful 1st chapter of Quinctilian'' s VI. Book, on the loss of his Son, which cannot be read, with dry eyes, by any feeling mind ; and Boetius' Consolatio7i of Phitoso-- phy. To these writers two essential points were wanting — the assurance that we are under the government of a reconciled and propitious Creator — and the certainty of an immortality of happiness to the pious and good, after this transitory and checkered scene. Can any thing, in fact, be more consolatory and invigorating, than the jRrm persuasion that we are un^ R 4 der ^66 OF PIETY, AND der the protection of infmite wisdom, good- ness, andpower, and that, whatever troubles and perplexities may befal iis in this lower world, the issue must be happy and glorious, if we faithfully discharge our duty, as men, and as Christians ? The necessary consequence of the se- rious and intelligent contemplation of the divine perfections, and of the pious dispo- sitions, already stated, must be the most ardent love of Deity, in whom centres every amiable quality. The love of God is, pro- perly speaking, that affection which arises on the consideration of his infinite good- ness, an affection that produces delight, and inspires an ardent desire of pleasing him. This habit of soul is incompatible with that servile fea?^ which enchains the su- perstitious mind. It is, however, com- monly attended by a tender and delicate apprehension which rises in proportion to the THE WORSHIP OF GOD. 26? the love on which it is founded. It is es- sential to all pure and vital religion. It is the principle which gives life and energy to devotion, and renders every duty towards God, or for his sake, a source of delight to ourselves. Thou slialt love the Lord, thy God^ says our Saviour, with all thy heart, and with all thy soul, and with all thy mind,^ because this is the true spring, not only of pious offices, properly so called, but of every rnoral action whatever. While we obey God from any other principle, but the love of him, our conduct neither proceeds from its proper spring, nor will produce salutary effects. It will, at best, be only the appearance o^ morality. Our Saviour's precept, by no means, implies that our affections shovild be exclusively devoted to God, without regard to his creatures. We naturally love amiable qualities, of whatever ^ Matt. xxil. 37.— Mark xii. 30.— Luke x. 27. 9>6S OF PIETY, AND whatever degree; and the good qualities of our fellow men are calculated to excite our esteem, and to engage our affection. We ate also placed in certain relations, of domestic, or civil, society, which are so many bonds of attachment, dictating cer- tain appropriate duties. We value what- ever is fitted to procure, or has procured, Its benefit, or advantage. Hence, we are surrounded by objects, and placed in re- lations, which excite and occupy our at- tention, and prompt our activity. But, as every thing really good, amiable, and salutary, originally proceeds from the Deity, and as all derived being is neces- sarily imperfect, it follows that God ought to be the supreme object of esteem and affection, and that no created excellence, or power, ought to be placed in competi- tion with the excellence and power of the Creator. Although Reason itself seems to dictate these principles, yet, the precept of lovifig God, THE WORSHIP OF GOD. 269^ God, beyond every other object, must have been new and extraordinary to the Heathens, whose views were incapable of such elevation. I grant that certain sects of Philosophers decided that what they called tYie firsts ^nH greatest good, and fai?^,^ ought to be the suj^reme object. But, this was merely an ideal form, without any archetype in which it was inherent. Accordingly, we find, in the most cele- brated Moralists of antiquity, no precept enjoining the unrivalled love of Deity. It belonged to a divine Teacher, such as Christ, to place this primary duty in its proper light, to exhibit the Deity, as the centre and origin of all perfection, and to draw the human heart to Him, as the object which ought chiefly to engage its admiration, to kindle its love, and to prompt its activity. To the Gospel it peculiarly belongs to have inculcated the devotion and worship of the heart. In order * To KxXov K* ayxSov, §70 OF PIETY, AND order to counteract the vicious propensi- ties of human nature, it was necessary to estabUsh a principle pure in its origin, and corrective and improving in its ef- fects ; and, in order to render it hvely and operative, Deity, and his perfections, were to be frequently presented to the yiew. The mind, engaged in the con- templation of these objects, acquires pu- rity, delicacy, and elevation, and is de- livered from those impediments of gross matter which Philosophers have con- sidered as the greatest obstrvictions to the study, and the acquisition of real wisdom. It is, however, astonishing how little influence this pure principle has on the hearts of professing Christians. It is either counteracted by a cold, phlegma- tic, uninteresting Theology, which assvnnes a philosophical garb; or, if the heart is warmed, and exalted, it is delivered over to a wild, enthusiastic spirit, which loses sight THE WORSHIP OF GOD. S71 sight both of true Christianity^ and of Reason, The admirable temperature be- tween these extremes evinces the celes- tial source of Christian piety. It is neither formal, and cold ; nor wild, and irrational. It is warm, but solid — it is composed, but animated — it rises above the world, yet, considers the world as its sphere of action. The habitual contemplation of the at- tributes and works of God must lead to imitate him, and to acquire, by the mere force of sentiment, even independently of reasoning, an elevated tvn*n of mind, and that relish of virtvie which St. Paul calls the new man^ which^ after God, is created in lighteousness, and true holiness,^ We, hence see with what propriety the ex- pressions of Scripture are used, and how correct and beautiful they generally are. This beauty, this energy, this elegance of ** Epb. iv. 24, ^7^ OF PIETY, AND of allusion is, I fear, seldom rightly ap- prehended. If we would bestow the same application to the sacred Writings which. we allot to human compositions, many excellences which, now, escape ob- servation, would, to use a phrase of paint- ing, start from the canvass, and captivate the mental eye. Such are the- happy effects of the love of God. It is not an enthusiastic feeling, a blind zeal, or a mystical species of devo- tion; but a rational, enlightened, and w^ell-regulated principle, animating the mind in the practice of virtue, and strengthening it to resist and overcome every form of temptation. Kemove this from the heart, and not only you subvert the just order of moral sentiment^ by mak- ing man forget his Father, and Benefac- tor, but you deprive him of all right di- rection, and of the most powerful spring of virtuous conduct. The incapacity of the Heathens to ascertain so exalted a principle THE WORSHIP OF GOD. 273 principle was occasioned by their igno- rance of the Divinity, which deprived them of the noblest branch of knowledge, and introduced a glaring defect into all their Treatises on Morality. I must be per- mitted to observe that the narrow, grovel- ing, and absurd moral sentiments of many, who bear the Christian name, but who never studied Christianity, originate in the same cause. The Gospel, by leading us, at once, to God, and by allotting the chief place to the duty which we owe to him, completely remedies this defecL That du.ty flows directly from the notions of the divine nature which Scripture in- spires. If these are just, as they cer- tainly are, this duty is immediately esta- blished, and must occupy the highest class of human obligation. A Theology, so pure, and true, must necessarily produce a correspondent system of morality. Xo Pagan Moralist could ever say. Love and imitate Jupiter.^ Neither Jupiter, nor any * See Feneloa — Lett res $ur divers svjefs ie Beligion. 274 or PIETY, AND any other Heathen Deity, was an object of love, or of imitation. But, the God of Christians justly claims every affection of our souls, and the more we render him the object of our meditations, the more will our minds be habituated to the prac- tice of justice, of humanity, and of self- government. These are the principles on which is founded the love of God, the ge- nuine spring of Christian morality. With the love of the Deity is necessarily connected repentance for having offended him; supplication for pardon and forgiveness \ firm resoliitiojis of amendment \ and a fervent desire of the continuance of his protection and favour. It would be easy to enlarge on these different topics. But, my object must, at present be compression, not e7i- largement, or illustration. The duties to God, which I have above stated, are those which are denominateii internal. But, these naturally and un- avoidably THE WORSHIP OF GOD. 275 avoidably suggest external duties, which are, now, to be stated with great brevity* Mhly\ The external duties of Rehgion are the appropriate expressions of internal affections. No strong and ardent affec- tion can hirk in the mind of man. It ex- presses itself by his words, by his gestures, and by his countenance. The more ge- nerous, elevated, and glowing, the senti- ment is, the more it prompts to commu- nication. It is peculiar to all virtuous and generous feelings, that they pant for disclosure, while such as are vicious, and selfish, seek concealment. Those of the former character have a social com- plexion, and are sure of approbation, when they are expressed, although they may not be admitted by vicious men. Those of the latter character are repulsive, and the meaner and more selfish any man is^ the more he hates and opposes the mean^ ness and selfishness of another, because VOL. II. s thev 276 OF PIETY, AND they interfere with his own base and in- terested pursuits. Now, the most generous and elevated of all sentiments are the esteem^ the te- vereiice, and the love of supreme excel- lence, or, in other words, pure and rational 2)iety. Piety, therefore, is the most com- municative of all human affections. When it has seized the breast, it cannot rest sa- tisfied with this solitary possession ; but^ desires to extend to other minds, and, like a flame, spreads to every contiguous object susceptible of its influence. Besides, those religious exercises, by which piety is expressed, have, in the first instance, a most salutary reaction on their source itself, and tend to invigorate and establish those very sentiments which dictate them. They have, further, an effect in imparting, to our brethren of men, religious impressions. All the better and nobler feelings. of the soul are of a sympathetic THE WORSHIP OF GOD. 5^77 sympathetic nature. They are transfused from breast to breast, and, in their trans- fusion, acquire all the force and energy of social co-operation. " Tires acquirimt eundo.* So that external piety is not only dictated by nature^ but is productive of all the good effects which the dissemination of virtuous principles is calculated to pro- duce on society. Hence, we discover the foundation of religious worship^ in its proper sense, whe- ther public, or private^ as distinguished from the mere ceremonies of superstition. Hence also, we see that the worship of God is not dictated by Revelation only, but is also inculcated by Natural Religion. Accordingly, we find that some species of external Religion has existed among all nations, and has been most prevalent where the highest degrees of civilization s 2 have * *rhev gather strength as they j)roceed — Virgil, £78 6F piety, AN0 have been attained. I shall observe only that public worship haS, in a peculiar man- ner, the sympathetic effect of disseminat- ing and confirming pious sentiments, and of uniting mankind by the strongest and most tender ties. Thus, Reason, that leads us to the knowledge of I)eity, as our Creator, Benefactor, and Sovereign, and^s possessed of infinite perfection, shews also that it is our duty to entertain, for him, the most profound reverence ; to testify, to him, our most sincere, and lively, arid humble gratitude ; to suppli- cate his pardon, favour, and protection } and to express our resolutions of obeying his commands, as far as they are dis- coverable by us. These are the dictates of Reason, and of Co7iscience; and, con- sidered as stamped witli divine authority, as Eevelation proclaims them to be, they acquire an additional cogency and obliga- tion. On this subject it would be easy to enlarge, and tq confirm these general observations THE WORSHIP OF GOD. S79 observations by a variety of passages of Scripture, as well as to detail the branches of divine worship. But, I must, now, consult brevity, and withdraw my harid from the picture.^ * Manum de tabula. CHAPTER CHAPTER XI, Of Social Duties. Jesus Christ has, in his summary of human duty, allotted the second place to those obligations which respect our brethren of men. Thou shalt love the Lord^ thy God, says he, with alt thy hearty and with all thy soid^ and with all thy mind, and with all thy strength;"^ this is the first and great commandment: and the second is like unto it — thou shalt love thy 7ieighbour as thyself.^ Here, it is evident that self- s 4 love * Luke X. 27 ^'d\. t Matt. xxii. 37, 38, 39. 282 OF SOCIAL DUTIES. love is considered as a lawful principle, since it is assumed as the measure of social affection. But, as man is sufficiently prone to love himself, this is not inculcated, on him, as a duty. It is rather admitted as a legitimate principle, which requires to be regulated, in such a manner as to enable it to attain its ends, and to prevent its excess. Besides, as mankind, and each particular society of men, are ob- jects of much more importance than any individual, it is just and natviral that man, in his estimate of duty, should regard his social obligations as of a rank superior to those of self-i?iterest, and regulate the latter by the former. On this account, the principle of self-love, from which many moralists derive all human duty, is not, in fact, that original source of virtue which is suggested by Eeason, or prescribed by Christianity. Both these concur in re- garding man, in the first place, as the ereature of God, and, in the second, as sent by him, into this world, to fulfil a part OF SOCIAL DUTIES. fi83 part allotted him, and as destined to seek his own private happiness in consistence with this double relation. Man stands in need of domestic so- ciety. The conjugal connexion is neces- sary for the continuance of the human species. Children require the care of their parents for their maintenance and education, till they can provide for them- selves, and acquire the capacity of acting their part in life. Hence, conjugal^ par en-- tal^ and filial duties. By the multiplica- tion of families larger societies are formed. From this multiplication all nations have proceeded ; and Fathers of families were the first Magistrates of Tribes, and the name of Father was continued with the office itself, even after it had ceased to be strictly appropriate. But, it is not only by the natural results of domestic life, that the connexions of men have been extended. This exten- sipn 28.4 OF SOCIAL DUTIES. sion has also been dictated by necessity and convenience. Man is, of himself, feeble, helpless, unarmed. If he remains solitary, he can provide neither for liis safety, nor his subsistence. There are also several arts, of prime utility to human life, which require co-operation, and the communication of experience. Of this kind are agriculture^ the care of cattle, ar- chitecture^ jiavigation, manufactures of va- rious kinds, and the diffei^ent uses of J7ietals. Man is endued with the faculties of re- ^ection, foresight, memori/, invention, imagi- nation, and reason, and is capable of im- provement from experience. All these faculties and capacities must necessarily receive their highest perfection in society. The same remark is applicable to speech^ which is peculiar to our species, and de- clares, at once, our social character. We are also sympathetic, and susceptible of the participation of joy, or sorrow. We feel a disposition OF SOCIAL DUTIES. 285 a disposition to friendship, admire and applaud candour and generosity, are sti- mulated by the desire of praise, delight in the free communication of sentiment, are prone to imitation, and are strongly influenced by the associating principle. Thus, though corruption has spread through human society, and the active powers of our species are often produc- tive of pernicious refinement, it is, never- theless, certain that we are, by nature, social beings^ and that well regulated so- ciety is the proper sphere of man. There are different social states for which man is formed, and to the welfare of which he is bound to contribute. The first is domestic society, comprehending the , relations of husband and wife ; of parents and children ; of brothers and sisters ; of masters and servants. This society is the seminary of every other. Next, come the relations oi friendship and esteem^ of mu- tual ^86 OF SOCIAL DUTIES. tnal interests and comforts, constituted chiefly among neighbours and acquain- tance, and cemented by frequent inter- course, by co-operation for common pur- poses, and by an unity of pursuits and enjoyments. After these, follow national and civil societies, composed of a vast number of families and neighbovu'hoods, united under one government, living under the same laws, speaking the same language, enjoying one common protec- tion, and having, on the whole, the same social interests. These circumstances constitute the relation of country, and suggest and enjoin a variety of civil obli- gations of the most important and im- pressive kind.* There is, further, a reli- gious * Gradus aiitem plurcs sunt sccktntis homlnum. Ut, eiiim, ab infniita ilia decedatur, propior est ejusdem geii- tis, uationis, linguae^ qua maxirae homines coujunguntur : Interiiis etiam cbt cjusdcm e;^e;c civil atis. Multa enim sunt civibus inter se comniiinia; forum, fana, porticus, viae, leges, jura, judicia, sulTragia, consuetudiiies pra^terea, kt familiaritates:, multisque cmn multis res ralionc^que eon - OF SOCIAL DUTIES, 287 gious society, not confined to family, to neighbourhood, or to country, bnt extend- ing beyond all these limits, and subsist- ing among those who profess the same religious opinions, observe the same r^//- gious rites, and acknowledge the same form of ecclesiastical goi^ernmeiit. Of this reli- gious society Christianity has exhibited the tractce. Arctior veio coUigatio est societatis propinquornm, ab itla enini imniensa societate humaiii generis in exiguuni augustumque concluditur. Prima societas in ipso conju- gio est ; proxima in liberis ; dcinde una domus, communia omnia. Id autem est prineipium uibis, ct quasi seniina- vium reipublica;. ^'equuntur fratrum coujunctioncs; post, consobrinoruni, sobrinorumqne ; qui cum una domo capi non possunt, in alias domes, tanquam in coJouias, exeunt. Sequuntur connubia, et affinitates : ex quibus etiam plures propinqui. Quae propagatio, et saboles, origo est rerum publicarum. Sanguinis autem conjunctio, benevolentia devincil homines et caritate. Magnum est enim, eadern liabere monumenta majorum, iisdem uti sacris, sepulcra habere coinnmnia. Sed omnium societatum nulla prsestan- tior est, quani cum viri boni, moribus similes, sunt fami- liaritate conjuncti. Ilkid enim honest um, (quod saepe di- cinius) etiam si in alio cernimus, tamen nos movet, atque jlli, in quo id inesse videtur, amicos facit. Et quanquam ^88 OF SOCIAL DUTIES. the most amiable representation by ex- tending its ties and affections to all who love the Lord Jesus Christ in sincerity,^' whatever diversity of speculative opinion, of worship, or discipline, may obtain among them. Lastly; there is a society of the whole human race, established by the ties of a common nature^ and existing even among oranls virtus iios ad se allicit, facitque, us eos diligamus^ iaquibus ipsainesse vidcatur : tamcn justitia, ct liberalltas id maxime efficit. nihil autcm est amabilius, nee copula-, tius, qiiam morum similitudo bonoiura. In quibus enim cadem stadia sunt, crsdemqoe voluutates, iu his fit, ut ccque quisque altero delectetnr, ac seipso : efiiciturque id, quod Pythagoras ultlmum in amickia putavit, ut unu^ fiat ex pluribus. Magna enim ilia communitas est, quae GQuficitur ex beneficiis ultro citro datis, acceptis ; quae et mutua et grata dum sunt, inter quos ea sunt, finna devin- ciuntur societate. Sed cum omnia ratione animoque lus- traris, omnium societatuni nulla est gravior, nulla carior, quam ca, quae cum republica est unicuique nostrum, cari sunt parentes, cari liberi, propinqui, familiares : sed omnes omnium caritates patria una complexa est : pro qua quis bonus dubitet mortem oppetere, si ei sit profuturus }^—.-^^ Cicero de Officiis. Lib. i. c. 17. * Eph. vi. 24. OF SOCIAL DUTIES. §89 among those who are widely separated, and entirely unknown to each other. To constitute this society^ or rather unio7u nothing more is requisite than to be a human creature. I'or, all men are pos- sessed of a common nature, of the same, or ^ixmi^x faculties, affections, and jmssions^ are actuated by the same feelings, and placed in situations which bear a striking resemblance to each other. Wherever you find a man, you find a being who bears a close resemblance to yourself, who feels as you feel, who is susceptible of the same pleasures, and of the same pains, with those which are incident to yourself, and who, if you were destroyed, might occupy your place. Is it possible to conceive a stronger reason for granting, to him, whatever be his i^tuation, or cir- cumstances, the same rights which, as a 7nan, you feel yourself entitled to claim ?* Every "" See, on this subject, several passages of the first im- jportance, both from aiieient and modern authors, quoted 290 OF SOCIAL DUTIES. Every society requires order, union, and subordination, founded on equitable principles. Whatever, therefore, tends to establish or to preserve these, is indispen- sablif and univer sally obligatory. Hence, arises the distinction of social duties into general, and 'particular. The general du- ties are those which are incumbent on all men towards all, without exception. The particular are such as belong to particular stations, relations, conditions, and cii^cmn- stances. The general duties of a social kind, which are indispensably necessary to maintain association ill an Essaij an the Natural Eqiialitii of Men; on tlie Riglifs that result from it ; and on the Duties which it imposes: to which a Silcer Medal was adjudged hif the Tei^lerian Society at Harlem, April, 1^1)2 — By William JL. Brown, &:c. Third Edition — Sold by Cadell and Daviea, Strand. These passages are to be found, Book II. Chapter 8th, of that Essay. I am most anxious to direct attention to these quotations, because, as the title of that 8th Chapter bears, the just Equality of Human OF SOCIAL DUTIES. 291 association and intercovirse, and from which every particular social duty is de- ducible, as streams from the great river of humanity^ are of two kinds, differing, not in 'principle^ but solely in extent. These are justice^ and henevolence denominated, in the beautiful language of Christianity, charity. The former consists in doing no injury, and in rendering, to every one, his due. It comprehends goor//«?7/^, truth in VOL. II. T our Xafure^ and of Human Bights, lias, in all ages, been maintaiijed bj the wisest and best of men, and, among these, by some of the most illustrious Sovereigns ; and because there seems never to have been a period in which these just principles were in greater danger of being crushed, and consigned to oblivion, than the present. But, if they be true, as they unquestionably are, the preceding parts of this Work inspire the confidence that they will be pre- served by the Providence of God, and that men's devices cannot overthrow thefn, lest hapl^ they he found to fight against God,* It may be proper to observe that the IZssay 071 the Katural Eqnah'tii of Men was wTitten in opposition to the revolutionary phrensy of the French. *■ ^ctsv, ?9. 292 OF SOCIAL DUTIES. our discourse, and even gratitude in action and sentiment. The latter, benevolence^ or charity^ is much more extensive, and consists in sincerely desiring the happi- ness of others, and in contributing to it, by every means in our power. To these two classes every social and civil duty may ultimately be reduced. Since these duties are founded in the nature of man, and in the relations and circumstances in which he is placed, since God is the author of that nature, and has placed him in these relations and circum- stances, and since it has been proved that the divine wisdom and goodness are unli- mited, it follows that these social duties are sanctioned by divine authority, and are dictated by whatever can, or ought to, influence the human heart. They are particularly inculcated by that Revelation which the Deity has given for the com- fort and salvation of his rational crea- tures. Beside ; OF SOCIAL DUTIES. 29S Beside ; experience proves that frauds crafty deceit^ avarice, rapine, calumiiy, injus-- flee, oppression, and violence, destroy the peace of families, occasion ruinous law- suits, subvert public tranquillity, and pro- duce wars among nations. If mankind, then, were generally impressed with a sense of that first of social principles, which dictates to do no injur ij ; and if all were equally influenced by the second, which prescribes benevolence, or charity, it is evident that security, order, tranquil- lity, and the most delightful union, would be established, both in the grand commu- nity of mankind, and in the smaller so- cieties into which it is divided. Half-Philosophers consider these views as imaginary, and hear them mentioned with a sneer. But, when they experience the tormenting effects of depravity, they look very grave, and utter their bitter complaints. Sneering and witty days are, then, passed, and they feel that corrupt, t S hurnan 5294 OF SOCIAL DUTIE*3, human life is no jest, but a very serious realltij. For, in fact, the enforcement of the great duties, now under considera- tion, has been attempted by all the Legis- lators, whose views have been directed to ,the civilization of the nations over which they presided. But, although civil laws ^re certainly a powerful restraint on de- pravity and vice, something more is still necessary for the comfortable, the sin- cere, the amicable intercourse of man- kind. For, in the first place, the laws of civil society embrace not the whole compass of social duty. They prescribe only such ex- ternal actions, as are dictated by strict jus- tice^ and are absolutely necessary for the preservation of external order and peace. They pay little, or no, regard to internal dispositions from which all virtue springs, and which constitute its essence. In the eye of human law, the man who performs what it requires is irreproachable, what- ever OF SOCIAL DUTIES. 295 ever may be the complexion of his mind. Hence, gratitude^ henevolence, forhearancey generosity^ candour, and all the catalogue of lovely virtues, which invest society with the most pleasing colours, neither have, nor can have, any place in a civil code. For, if it were attempted to en- force them by penalties, their character would be lost, and their beauty effaced. They shrink from compulsion, and die, when they behold her aspect, as the ver- nal flowers perish by the northern blast. In the second place ; civil laws forbid, and pvmish only the most flagrant and atrocious violations of justice. They are completely silent with regard to a ^'ariety of mean arts, secret frauds, and villanous proceediiigs, which it is difficult to define exactly, and to bring to convic- tion, but which degrade the human cha- racter, and poison human happiness. Hence, a person of the vilest dispositions^ and of the most odious reputation, may X 3 do 296 OF SOCIAL DUTIES. do infinite mischief, and, yet, spend his life without incurring any civil penalty. Nay, such is the unavoidable imperfection of all jurisprudence, that law itself may be, and frequently is, most shamefully per- verted to cover the most iniquitous pur-^ poses, and to authorize the most shock- mg injustice. Hence the proverb — Summumjus^ scepe sntmma mjunc* Nor can I help making a short remark on this subject. It is this. Those lawyers, who, from their profession, have been accustomed to consider mere and strict law, as the standard of right, and 7vro7ig, are often, of all men, the most er- roneous in their moral judgments. They are apt to consider human law as the only rule, and never to reflect how circum- scribed and groveling are its extent, and character. They resemble, in this re- spect, the mathematicians, who require ab- solute ^ The strictest right is oft the greatest tcroiig. OP SOCIAL DUTIES. J297 solute demonstration on every subject. I must, however, confess that the fault of mathematicians is of a more dignified na- ture. It attempts, absurdly enough, to raise all branches of human knowledge to the same conclusive evidence which be- longs to Tnatheinatics, The juridical error lowers the standard of obhgation, and brings morals down to me7'e law. What a different standard is offered by Chris- tianity! Thirdly ; even with regard to those crimes which are condemned by human laws, how many of them remain vm- punished, on account either of the secrecy of their commission, of the dilKculty of obtaining legal proof, or of the number and power of the guilty. In fine; the laws of civil society, in- stead of aiming at imprinting sentiments of be?ievolence in the minds of men, have often tended to produce impressions of a X 4 contrary 298 OF SOCIAL DUTIES. contrary nature. Among difl^erent na- tions, severe laws have been enacted against foreigners, and, far from soften- ing, have contributed to confirm, national antipathies. The Romans, in particular, whose jurisprudence is so generally, and so justly admired, were so Uttle acquainted with that law which is obligatory on all manlind^ that they regarded every tiling, as lawful, which tended to the aggran- dizement of their empire. I am not cer- tain that this same unjust principle has been confined to the Eoman people. We have only to reflect what different judg- ments we pronounce on iiational conduct, when it is our own, or that of other coun- tries. In fact, there is hardly any nation whose civil constitutions are, in all re- spects, conformable to the pure morality of the Gospel. Ignorance^ naii^ow policy, party-spirit, and other vile passio?is, have often produced the most iniquitous laws. This is so much the case, that I have often thought that human legislatioyi has ex- hibited. OF SOCIAL DUTIES. 5299 hibited, in many cases, the most glaring instances of hmiian/o% and comqjtion. It is surely a most horrid perversion of ideas, and terms, to call that, la7v, which is repugnant to every notion of natural jus- tice. But, consider the enactments which, in different ages and countries, have often been invested with that venerable name, to serve certain polUical, or rather riiffiariy purposes ; and you will acknowledge that nothing can be more inhuman and barba- rous. Man never has dared to say, " I am " determined to gratify my brutal pas- " sions, my revenge, my selfishness, or my " lust, in defiance of God, and man." No ; he cloaks his purposes with some specious name, and, with the most detest- able hypocrisy, enacts, as laiv, what is ab- horred by God, and by all who retain any reverence for the rational nature. He, then, proceeds to proscription, torture, and bloodshed. All this we aclvnowledge, when we behold the scene in the historic page. 300 OF SOCIAL DUTIES. page. But, when our own passions are roused, we forget the acknowledgment^ and are ready to renew the practice which we have condemned. But, though human laws are imperfect in all the respects, now mentioned, their utility is, nevertheless, very great, not only for the maintenance of civil society, but also for the establishment of the rules of morality. They generally imprint, on the minds of men, the great principles of right and wrong. They prevent the pre- valence of atrocious crimes, and maintain public order and tranquillity. They are, therefore, of primary importance, and even absolutely iiecessary ; and, imless when they are flagrantly iniquitous, it is the duty of every inoralist to enforce obedience to them, by his reflections, and to regard them as the chief means of preserving iJmman society. It OF SOCIAL DUTIES. 301 It is, however, still true that, since the dispositions of the mind are the springs of action, mankind require some principle which operates on the heart, and regulates its affections and propensities, and that this is the case, not only with the duties of religion, strictly so called, and those which immediately regard the individual, but also with those which are extended to asocial life. It has often been asserted, that a prin- ciple of honour will always be suificient to maintain true probity. But, nothing can be more erroneous. Honour^ which is the respect shewn to virtue, or to that which is held to be virtuous, never can be an or/o-i/zar principle, but presupposes that, which it is produced as constituting. Honour is as fickle as the opinions of mankind. Honour leads to all the follies and crimes which their false conceptions have engendered. AW this might be easily proved, both by reason and ex- ample, 302 OF SOCIAL DUTIES. ample, if my limits admitted the dis* cussion. An intomal sense oi justice^ as sanctioned t)y divine authority, is absolutely neces- sary to ensure the faithful discharge of social duties of the first order, and of primary importance to the maintenance of civil society. Revealed religion con- firms, with regard to this virtue, the prin- ciples of the law of nature. The second table of the decalogue is wholly referrible to this branch of duty, and the precepts, which it delivers, are extended and incul- cated in a variety of places in the Old Testament. The new code is not less particular and express on this subject. Our Saviour re- quires that we should not confine our- selves to the letter of dntij, but that we should act according to its spirit, by maintaining the greatest delicacy of con- science, and by cherishing such a sense of OF SOCIAL DUTIES. 303 of probity, as excludes the most distant idea of injuring our neighbour, and even leads us rather to relinquish our strict right, than to carry it to extreme rigour. On this subject, he has delivered a rule remarkable for its sententious conciseness, and easily retained by memory — a rule extremely comprehensive, and of the most ready application— a rule which a Roman Emperor had inscribed on his pa- laces, in letters of gold.'* This rule is ; All things whatsoever ye would that men should do to you, do ye even so unto them. For, this is the law, and the iwoj)hets,\ This precept it is, however, necessary to understand according to the limitations suggested by Reason, and the very nature of the case. We are not required to take our own unreasonable desires and propen-- sities * ^lii Lampridii Alexander Severiis, c. 51. apud Hif^^ toriac Augusts Scriptores. f Matt. vili. 12, 304 OF SOCIAL DUTIES. sities as our rule of action towards others, on the supposition of our being in their si- tuation. We are not required to judge according to the dictates of passio?i, or self-infe7^esf, which ahvays obscure the an- denianding^ and pervert the heart. We are not to consider what these would dic- tate, to us, in such situations, or circum- stances. We are to attend to what im- partial and unprejudiced Keason dictates, and, at the moment of judgment, or of action, to divest ourselves of the bias of self-love. In every case, our partialities and selfish propensities prevent our judging and acting uprightly. These we are to lay aside by supposing that we ai^e the person toivards whom we act, or of whom we judge. We shall, then, find another view of things presented to our minds, and that the assumed character sees our partialities and jicissions in a light very dif- ferent from that in which they appear to ourselves. We are not to divest ourselves of reason and justice. These are inherent in OF SOCIAL DUTIES. 305 in the rational nature. But, that reasofi^ and thh Justice, we are, now, to exercise in such a manner, as we should do, if we ourselves were the very persons towards whom they were to be exercised. We must not alter, or misrepresent the case. This we must examine, as it lies before us, and decide accordingly. Bvit, the supposition, that we ourselves are the per-^ sons in question^ will effectually check every propensity to exceed the strict bounds of justice, and give us a leaning to the me^^ci-- fat side. Our minds, freed from prejudice, and brought to impartial views, will ad- here to what is just and equitable in it- self. This is the proper interpretation of our Saviovir's golden rule. Nor were the Apostles less decided than their Master, in recommending the cardi- nal virtue of justice. It is needless to produce the various passages of their writings to this purpose, because the as- sertion, now made, cani^ot be denied. Few 306 OF SOCIxVL DUTIES. Few pages of the Xew Testament but contain some severe censm-es on the ini- quities committed, both by Jews, and by Heathens, or strong recommendations to Christians to abstain from every species and degree of injunj, frauds oppression, and violence. But, abstinence from injury is not yet suf- ficient for social happiness. It is neces- sary to do, to others, all the good in our power. In this consist the virtues of com- passion, oi generositij, of charity, or hrolherly love ; and these constitute the second, and the most amiable class of social duties. Compassion prompts to reheve the dis- tressed. Generosity dictates candour in our judgments of others, and every pos- sible service to the pubhc, and to indivi- duals, within the sphere of our station, our influence, or our activity. Charity connects us with the whole human race, makes us assume their feelings, and their situations* OF SOCIAL DUTIES. S07 situations, and take a lively interest in their happiness, and impells us to pro- mote it. Kindness, condescension, and mutual affection, superinduce the most amiable complexion on human inter- course, and produce all that endearing re- ciprocation of good offices which sweetens and adorns social life. Without these, even in the small degree in which they exist, at present, every social virtue would soon disappear, and, charity being ba- nished, even justice itself would not re- main. For, the same principle, which dictates the former, also dictates the lat- ter, and the two virtues differ only in de- gree and extent. That species ofjustice^ therefore, which originates in the fear of punishment, as it is destitute of every in- gredient of virtue, would also soon burst every restraint which confines it to ea^te?-- nal practice. The claims of justice must, however, be satisfied, before charity can be admitted to VOL. iL r act 308 OF SOCIAL DUTIES. act her part. Debts must be paid before liberality is practised. The indolent and idle are not to be maintained by alms. The indiscriminate pardon of malefactors would be pernicious clemency. Neither does charity require us to pre- fer other individuals to ourselves, but only not to deprive them of that regard which is due to them, as 7ne7i, or as Chris- tians, and to do them all the good in our power, consistently with our own happi- ness. It is, indeed, certain that even private happiness is best promoted by cultivating benevolence, and that whoever separates his interest from that of his kind, destroys the strongest terrestrial supports of his own welfare. To check, and, much more, to extingviish, the best feelings of the heart is, therefore, as m- prndenf, as it is unnatural. The precepts of morality are absolutely necessary to counteract the operations of jwide, OF SOCIAL DUTIES. 309 pride, avarice, revenge, ambit'ion, and all the train of selfish passions which are so apt to possess and actuate the human heart. They are necessary also to give a right direction to the social principles. Even these are subject to perversion, and may easily be rendered the covers of a more refined selfishness. Men are prompted to confine their love to those with whom they are more particularly connected, whose dispositions are similar to their own, whose sentiments are congenial, or whose views, or interests, are coincident with theirs. They are equally disposed to hate those who differ from them, in all tliese respects. Hence, the attachments and hatreds of sects and parties. The for- mer are merely an extension of self-love ; the latter are an opposition of passion. Both are characteristical of a contracted mind. Hence also, so many jiational anti- pathies ; so many conspiracies, iniquitous combinations, and confederacies ; so many wars Hr\dpersecutio7is, even on account of V 2 JleligioUi .^10 01' SOCIAL DUTIES. Religion, by which they ought to be re-^ .^strained. All these are directly repug-- nant to the law of nature itself. It was, therefore, extremely necessary that divine Revelation should restore, to that law, its original force, should enlarge its extent, and pm'ify its constitvition. It was necessary that the Eeligion of Jesus should teach us that nothing, interesting to humanity, ought to be indifferent to any human being; that the affection, which we bear to one part of mankind, should never inspire hatred towards others ; and that we may love our rela- tions, ovu' friends, and our countrymen, without extingviishing that benevolence which is due to all who wear the human face divine, although its degrees may vary according to relations and circumstances. Thtg Gospel, not satisfied with enjoining the love of our neighbour, suggests a variety of powerful motives to the cultivation of it. OF SOCIAL DUTIES. 31V it. It lays before us our common origin, and shews the whole human race, as de- scended from one stock. It holds up, to us, the pattern of God himself, who as- sumes the appellation of our Father, and requires all his children to maintain the bonds of fraternal union ; and, if any of mankind should not appear worthy of our affection, to view him with a fav^ourable eye, for the sake of .our Father, zr/zo is in heaven. It presents, to vis, the example oi Jesus Christy invested with human flesh, who hath exhibited the most astonishing instance of love to all mankind, and who enjoins, on us, from motives of gratitude to him, and in proof of our being his dis- ciples, to love one another, Numberless are the passages of the New Testament which enforce this duty from these con- siderations. It was worthy of the Gospel to exalt our views far above the ordinary range of so- cial virtue, to purify our affections, to u 3 dignify S12 OF SOCIAL DUTIES. dignify our conduct, and to extend our benevolence infinitely beyond the sphere to which it is limited by the generality of men. In embracing, in the arms of celes- tial benevolence, the whole human race, without distinction of sect, of i^arty, or of country, and even without the exclusion of enemies; in moderating anger, and suppressing hatred, revenge, and rancour; consists the essence of Christian charity^ which, thus, becomes a virtue truly di- yine^ri A.-. C HAPTKI? CHAPTER X. Of Self 'Gov ernvienf. If we consider the human constitution as the work of God, as the whole of this Essay necessarily implies, it will be easy to perceive his design and will in the for- mation of it ; and, whatever these may be, it is plainly the duty of man to comply with them. The smallest attention, whe- ther to our internal frame, or to the course of external events, must convince us that our destines and passions ought to be sub- jected to Reaso7i and Conscience \ and that these desires and passions have been im- u 4 parted 814 or SELF-GOVERKMKKT. parted to us, not to domineer in the mind, but to serve merely as incentives to ac- tion, vmder the direction of Beason, and of tlie Sefise of rlo^hi and w7'on 4, 342 OF SELF-GOVERNMENT. The more amiable and necessary the conjvigal relation is, the more our Sa- viour's doctrine tends to maintain it, in all its purity, not only by condemning those pollutions and abominations^ of which the Epistle to the Romans exhibits a shocking picture, and which are subver- sive of the very ends of marriage ; and adultery^ which contaminates and breaks this sacred tie ; but even by restraining the facility of divorce, which imprudently dissolves it, and by prohibiting polygamy^ by which it is enfeebled and deformed. In the opinion of the ablest Lawyers and Civilians, the Christian Rule is, in this respect, the wisest, and the most salutary. It must he allowed, says Puffenclorf, in his Law of Nature and Nations, that thejustest and the most salutary rule, and the best adapted to mairitain domestic peace, is, that every mari have but one wife, at a time ; and. that obligation, which equally binds the husband and the wife to fidelity, is with-- out OF SELF-GOVERNMENT. 343 out cont7'oversy^ the noblest and 7nost j^er-^ fect.'^ It has been maintained that, in certain situations and chmates, polygamij, or a plurahty of wives, may be permitted. Whatever truth there may be in such opinions, it must be granted that, on the whole, it is a pernicious institution. Even in cases where it may be held to be ad- missible, the deterioration of domestic society sufficiently proves it to be, at best, an evil of no ordinary magnitude. A preference of one wife to another will inevitably take place, and, from this, jealousies, hatreds, and strifes, must ensue. Jacob loved Rachel more than Leah,-^ is a representa- tion perfectly natural, and such as must always happen in a state of polygamy. The Christian system also condemns i'oncubinage^ and sexual intercourse, unless Y 3 in * Lib. vii. c. 1. § l[>. f Gcii. xxix. 39. 'i44 OF SELF-GOVEUNMENT. Ill the married state. These were, mdeed, tolerated among the Heathens ; but, they are frequently productive of fatal conse- quences, and are particularly incompa- tible with the profession of Christians whom God hath called to a state of purity and moral improvement. Not only is chastitii incumbent, with regard to con- duct. It must dwell in the heart, and regulate discourse. Indeed, if it is not seated in the heart, it will soon lose its influence on conduct, and gradually be exhanged for the lowest sensuality. To a person of any delicacy, and refinement of moral taste^ nothing can be more dis- gusting than obsccnitij. It betrays a mind totally insensible, not only to every cor- rect moral sentiment, but even to the de- cencies of life. Even the indulgence which the libidinous appetite pursues, shuns disclosure, and desires to assume that veil which conceals its inferior cha- racter. Nay, many of the brute creation fly to concealment in such enjoyments, and OF SELF-GOVERNMENT. 345 and seem to confess that obscurity, not glaring day, is their pecuhar sphere. The person, then, whose conversation is pol- luted by obscenity^ descends even below the instinctive modesty of a brute, and evinces that he has no conception either of human dignity, or of natural decorum. But, it is peculiar to debauchery to sup- press all the more delicate and refined feelings, to enfeeble and degrade the mind, and to plunge it in the sink of ap- petite merely ammah In order to feel the full force of the Christian precepts, by which purify is en- joined, we have only to glance at history, or to consider what passes, every day, in tlie world. So many disorders are pro- duced by incontinence^ and so great are the evils which flow, in turbid streams, fi'om this source, that, perhaps, no other irre- gular passion is more pernicious. Incon- iinence destroys the health, and mental vigour, of the individual, ruins the peace Y 4 gf 346 OF SELF-GOVERNMENT. of families, spreads confusion through society. Walk the streets of a populous city, mark the meagre, emaciated figures which you meet, the shrunk and tottering limbs that carry them, the pallid and deformed countenances which they exhi- bit — observe the bloom of youth withered and blasted, and immature age occupying its place. — Go into company, remark the debility of intellect, the degradation of sentiment, the base conceptions of human enjoyment, which are presented to your consideration ; attentively survey all these — you will confess that sensual excess is branded, on the front, with the most hideous marks of turpitvide — you will confess that, when Christianity enjoins purity of life, of conversation, and senti- ment, she consults both the dignity and the happiness of man ! Although the Gospel proscribe every species of debauchery^ and all profaiie and corrupting amusements^ it consigns not its professors OF SELF-GOVERKMENt. 347 professors to austerity and gloom. All the sweets of domestic intercourse, all the enjoyments of rational and agreeable con- versation — of innoxious mirth and plea- santry — the high delights of science, and various knowledge — the temperate use of all that can contribute to our comfort and satisfaction — moderate and exhilarat- ing exercise ; in a word, evely natural and innocent recreation — all these are open to every Christian who can obtain them. His religion imparts, to them, their true relish. Thus, Christian morality observes that proper medium which both allows every corporal indulgence requisite for the pre- servation and comfort of animal life, and for the continuation of our species; and, at the same time, exalts the soul to the enjoyment of those pure and sublime pleasures to which v/ise and good men have, in all ages, assigned the first rank. These are the pleasures of understanding, genius. 348 OF SELF-GOVEKXMEXT. genius, and generous affection — improve- ment in knowledge and elegant art — the perception of order, liarm.ony, beauty, and perfection — gratitude, mutual benevo- lence, virtue, magnanimity — peace of con- science, the joyous assurance of the divine favour and protection; and the admira^ lion, confidence, and hope, which are in- spired by the contemplation of the works of Deity, by the express dictates of Keve- lation, and by the prospect of a blessed immortality. These are inexhaustible sources of pure and refined delight, and these, without excluding the pleasures of sense, are recommended and presented, to us, by our holy Eeligion. ^\'hat philoso- phy was ever directed to such glorious objects, was capable of ascertaining them, or so effectually provided the means of their attainment ? This vvise and salutary moderation of Christian morality merits particular atten- tion, as characteristical of the system to whicli OF SELF-GOVERNMENT. 349 which it belongs. The general propen- sity of mankind leans towards ambition^ avarice^ and scnsuaUfif. On the other hand, certain men have, in every age, pre- tended to be the censors and correctors of others, whose animadversions have, however, been mere declamation, and ii\diose love of rectitude has proved misaU'^ thropy. Such have, with a view to perfec- tion, invented, as has been stated above, the most absurd rules of rigid discipline, and imposed, on mankind, severities which, though they tortured their bodies, had no effect to improve their minds, nay, often strongly tended to corrupt them. Such were many Philosophers of the Py- thagorean and Alexandrian schools; or the later Platonics. Such were those Ascetics who endeavoured to graft these austerities on the stock of the Christian scheme. But, nothing of this kind is to be found in the precepts of Christ, and of his Apostles. These restrain licen- tiousness, without countenancing aus- terity, 350 OF SELF-GOVERNMENT. terity, and command all that is really obligatory, without encouraging supersti- tious or useless observances. Can such precision and accuracy be ascribed to a source merely human ? So prone is the mind of man to run to ex- tremes, and so seldom does it adhere to simple truth, and right, that, wherever we Und that just medium in which the en- lightened understanding can always ac- quiesce, we may almost regard this cir- cumstance as a proof of divijie ins f ruction. It resembles that admirable balance in the natural world, in consequence of which excess, on one side, is counterpoised by the reaction of another, till the just pro- portion is re-established through the whole ; whence we infer the divine agency and direction. It might, however, be proper to obviate some objections which have been made to certain precepts, delivered in the New Testament, OF SELF-GOVERNMENT. 351 Testament, which seem to be character- ized by excessive severity. But, as I am circumscribed by the hmits which svich an Essay ought to observe, it may be suf- ficient merely to state that these precepts are to be hmited to particular times and circumstances, or are merely expressed in that strong positive manner which must necessarily imply a i^elative and compara- tive sense. Of this kind are such sentences as these : — Take no thought for the morrow ; for, the morrow shall take thought for the things of itself ^^ Whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue tliee at law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain,'\ If any mail come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, * :\ratt. vl. 31, K^ratt. V. 3P, 40, 41. 85^2 OF SEI.I-G0VKIIX5IEXT, jjea, and his own Ufe also, he camiot he nuj (Viscvple,^ It is verj evident that these declarations^ 'positiveltj expressed, are to be understood with certain Hmitations? dictated by the reason of things, or by the peculiarity of situations. The vivacity of Scripture language, and the boldness of its figures^ which must always be inter- preted by sound criticism, evince a degree of sentiment, and. of celestial elevation ol soul, totally repugnant to that cold, phleg- matic, and . selfish habit of mind which characterizes a certain class of pretended Christians. I hasten, now, to that branch of self- government which controuls and mode- rates fear, < and comes under the cate- gory of fortlfvde. This embraces those liabits of soul which rerard evils, either apprehended, or endured. OF SELF-GOVERNMENT. 353 4^thhj ; Christian Fortitude pretends not to consider external sufferings, as matters of mere indifference, as was inculcated bv the Stoical philosophy, but allots, to them, their due import, acknowledges them to be real distresses to a being endued, as man is, with a corporal frame, and pre- pares the mind for avoiding or repelling them, by every legitimate means. She views tliem with firmness and composure, allows them their due weight, but is not disconcerted by their approach, nor agitat- ed by the terrors of cowardly imagination. She can survey them with calmness, and deliberately take those measures which are mos,t adapted to repel them. If they assail, in spite of every precaution, the true Christian is free from that ostenta- tious courage, and that Stoical pride, which pretend to brave pain, and to view misfortune with contempt. He divests not himself of humanity, and is interested by whatever affects human nature. But, his sufferings neither induce him to mur- mur 554 OF SKI.F-GOVEUXMENT. miir against God, nor sour his temperv nor shake his resokition. Disengaged from the world, he supports, with compo- sure, the privation of what he considers as merely adventitious to his real happi- ness, and places his chief concern in his eternal state. His equanimity arises from his being tauglit, in the Gospel, to view the evils of life, not only as appointed in the order of nature, but, as trials or- dained, by Providence, to detach him from this world, to exercise his piety, and to lead him to perfection by the road which his Saviour trode before him. As nothing tends more to inspire courage than noble examples of this vir- tue, the Gospel, while it suggests every consideration that can recommend pa- tience and resignation, sets also, before us. the examples of Christ, and of his Apostles, who practised them in the most eminent degree. When we beliold them uniformly resigned to the divine wilU saying; OF SELF-GOVERNMENT. 355 saying, to God, thy will be do?ie, placing, in the one scale, their present afflictionSj and, in the other, the grace which they received, and the joy that was set befof^e them^^ we are soothed, comforted, forti- fied. The agonies of death itself cannot overwhelm the man who believes that, if he die in the Lord., he will also rise, as he ro5e;f and that, if he has suffered with him^ he shall also, with him, be glorijied.\ Where- fore, says St. Peter, let them that suffer according to the will of God, commit the keep- ing of their soids to him, in well doings as iinto a faithful Creator,^ It may, now, be proper to say a few words on the irascible part of our consti- tution, which is so apt to exceed, that, by way of distinction, this excess has ob- tained the name of passion. VOL. II. z 5th/y; * Heb. xii. 2. t Rev. xiv. 13 -Col. iii. I, + Rom. vlii. 17. ^ 1 Pet, iy, 19. S56 OF SELF-GOVERNMENT. 5thhj ; The irascible passions have been implanted as safeguards against oppression^ insult, and unlawful encroachment. If we had no sense of such injustice, felt no indignation against those who offered it^ and were not prompted to exert ourselves to repel, or to obtain reparation for inju- ries, we should be at the mercy of every ruffian, or, at least, be exposed to the as-^ saults of the violent and unprincipled. These are checked by resistance, and in^ timidated by punishment. The peace und security of society are preserved, when those, who are disposed to assault the persofi, the property, or the rcpntation, of any of their neighbours, find that they can make no such attempt without excit- ing thos0 irascible passions which impel to resistance, and to penal infliction. There is also a generous indignation, apt to rise in the mind, on beholding any remarkable instance of baseness and turpitude, which prompts to stigmatize the person by whom this has been exhibited, and, if it be OF SELF-GOVERNMENT, 357 be in our power, to punish it. For, per- haps, next to the pleasure oi positive bene- Jicence^ we may place the satisfaction of frustrating and restraining malice, frauds and treachery^ which frustration, or re- straint, is only beneficence under another form. Thus, the safety of the individual, and of society, is the object of the irascible passions, which have been implanted in our breasts, not as the sources of direct enjoyment, but as the means of preserving our rights, and of defending our happi- ness. Whenever the proper object of these passions is forgotten, they become the causes of great misery to ourselves, and throw society into confusion. It may be projier to remark, as a proof of these feelings of resentment being bestowed merely as safeguards, that, whereas the benevolent affections are all calculated to produce corresponding sympathies in the jnincls of others, the angry feelings are z ^ repulsive. 358 OF SELF-GOVERNMENT. tepulsive. We easily participate in ano- ther's affliction^ or in his generous glow of magnmiimifi/y or kindness ; but, we hardly ever participate his passio7i. We either make it a svibject of ridicule, or view it with aversion. When resentment degene- rates into 7xvenge, it becomes one of the most absurd and odious passions of the human mind. Revenge seeks to inflict pain, without regard to defence, or repara- tion of injurij. It disappoints, thus, the very objects of resentment, and is, there- fore, absurd. It carries its inflictions greatly beyond the extent of the injury received ; it acts often on grounds merely imaginary ; and it stimulates to deeds of the blackest die. It is, therefore, odious and abominable. The doctrine of Revelation is, with re- gard to this point, characterized by the same just temperature which it exhibits in every other branch of self-government. Its voice is to this purpose. — He that is soon OF SELF-GOVERNMENT. 359 soon angjy, dealeth foolishh/.^ The discre- tion of a man defer retli his anger; a7id it is his glory to pass over a transgression.-f He, that is slow to anger, is Letter than the mighty ; and he, that ruleth his spirit, than he that taketh a city.'^ I say unto yon, that whosoever is angi^y with his brother without a cause, shall he in danger of the judgment,^ Love your enemies, bless them that curse yo2(, do good to them that hate you, and pray for them which despitefully use you, and persecide you; that ye may be the children of your Fa^ ther which is in heaven; for, he maheth his sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust, \ Be angry, and sin not; let not the sun go down upon your wratli,^ Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from among you, with all malice. And be ye hind one to another, z 3 tender- * Prov, xlv. 7. I Piov. -xix. IL % Prov. xvl. 32. § Matt. V. 22. II Matt. v. 44, 45. ^ Ei>li. iv. 26. S60 or SELF-GOVERNMENT. tender-hearted^ forgiving 07ie another^ even as Godffor Christ's sake, hath forgiven you J^ Dearly beloved I avenge not yourselves^ but rather give place unto wrath ; for^ it is ivrit^ ten^ Vengeance is mine, I will repay, saith the Lord,'\ To these many other passages of the same import miglit be added. But, these shall suffice. It is astonishing to see how human corruption and baseness find disguises and cloakSj even in the sacred Oracles themselves. The vindictive spirit often covers itself with the sacred garb of Eeli- gion. The odium Theologicum is proverbial, not to the honour of the clerical charac- ter. On the other hand, there is a mean- ness and pusillanimity, which assume the appearance of Christian meekness, in sub-- mitting to indignity and contempt, when self-interest dictates the submission. Few men can bear the character of a coward. But, * Eph. iv. 31, 32. f V.om. xii. ID. OF SELF-GOVERNMENT. 361 But, this is the real designation of many meek and humble persons. This they evince by one certain feature of co^i- ^Ydiice-— revenge — when an opportunity offers, and by a total oblivion of favours received in their submissive state. The true Christian resents, when resentment is necessary for protection, defence, or real dignity — is ever ready to forgive — and abominates revenge, the vilest and worst of passions. Thus, evangelical morality, compre- hending all that the soundest moral phi- losophy has ever delivered, with respect to the enjoyments, and the evils of life, superadds, to its precepts, other superior considerations, which enforce them, pu- rify sentiment, refine affection, exalt pur- suit, and perfectly reconcile temporal satisfactions with the more elevated and extensive prospects of religion. In this school, man acquires a certain taste and temper which must be extremely salutary, z 4 even o63, OF StL?-GOVERNMEKt. even although his aims extended not be- yond this terrestrial scene. But, this taste, this temper, this character, and the conduct which they inspire, are the most adapted to train and educate him for that life which he is intended to lead in heaven, as the reward of liis virtue upon earth ! Even the practical inferences, relative to the different branches of human duty, are a striking proof of divine 'ms-- dom and goodness. They state and illus- trate those obligations, whose fulfilment exhibits moral excellence, and, conse- quently, the perfection of human felicity, both individual, and sociaL These obliga- tions are sanctioned by the Deity, as the means of ensuring the welfare of his moral svibjects in this lower world. Whe- ther, therefore, we consider the specidafive proofs of the attributes of God, or the 7noral inferences to be deduced from them, we may observe the almighty and gracioiis OF SELF-GOVERNMENT. S6S m-acious Parent of the human race con- ductmg his government, from the crea- tion of man, to his final destination, in such a manner as to lead to the highest felicity of which man is susceptible. V IIAPTEB CHAPTEE XL Conclusion of the ivhole. JL HE existence of a Beings all-powerful^ wise^ and good, by whom every thing exists, has been established in this Essay. The diffi- cidties, j^egarding the Wisdom and Goodness of the Deity, have been obviated, first, from considerations independe7tt of Revelation ; and, secondly, from the vicrvs presented by the Revelation of the Lord Jesus Christ, which acknowledges the divine authority of the Old Testament. The irferences most necessary and useful to mankind have been drawn, and established. The subject proposed 366 CONCLUSION. proposed has, thus, been exhausted, as far. at least, as relates to the comprehension of its parts, however deficient may be the execution. Indeed, the author of this Essay is deeply sensible of its imperfection. He is convinced that his small abilities could not do justice to a subject so grand, mag- nificent, splendid, and extensive. Nay, he doubts if any human talents whatever could rise to its importance and dignity. It would require the pen, not of a mortal, but of a Seraph, standing before the throne of God, glowing with his love, and directed by his inspiration ! It would re- quire, at least, that touch of heavenly fire which was imparted, to Isaiah, by one of the Seraphims, and all the light and divine fervour which that touch pro- duced V^ For, * Isaiah vi. 6, 7, 6. ssive adoration, also inspires it with the most £> 68 CONCLUSION. most ardent love, and the most delightful acquiescence. It has unfolded views^ which both strike and ravish the soul, and present such a series of combined events, as convey, to it, whatever can en- gage and occupy its intellect, and excite, and kindle and satisfy all its better feel- ings. What a vast scheme of Providence is disclosed to our view ! How admirably and beneficently have all its departments been conducted, from age to age ; to what a glorious result does this divine adminis- tration ultimately tend ! The inanimate and merely animal creation, in this lower world, have always observed the salutary laws imposed, on them, by their original constitution, and fulfilled the ends which the Creator had in view, in their produc- tion. Man, soon after his creation, per- verted his freedom of action, and for- feited that happiness which the right use of it would have ensured. But, his omni- potent Creator, who is love and benignity, devised an effectual and astonishing plan^ which CONCLUSION. 369 which the divine mind only could con- ceive, for remedying the evil, of which the supreme happiness of man itself re- quired the permission, for restoring him to lost felicity, and even exalting his con- dition, and augmenting his capacity of enjoyment. This plan extended to eter- nity ! It was obscurely unfolded to the first human pair, to comfort them under their misery, to excite their hopes of re- storation, and to encourage their penitent and virtuous efforts. This restoration was gradually disclosed as the ages ad- vanced, in the same manner as, from the dawn of the morning, the sun acquires strength and splendour in his ascent, and, at last, darts the full blaze of meridian day ! The Jewish economy, with all its rites and ceremonies, and painful observances, was intended to prepare the minds of a rude and gross people, whom God, in his inscrutable counsels, had chosen, as the depositaries of pure Thewn, in the midst of generally prevailing 370 CONCLLSIOK. prevailing idolatry, and a total oblivion of the true Deity, to receive, in due time, the complete manifestation of pure and simple religion. It is true that a very considerable part, perhaps the majority of that nation, rejected the admirable sys- tem which was proposed, to them, by Jesus Christ, and his Apostles. It is, however, to be observed that they were the only people on earth, to whom pure and un- contaminated religion could be proposed, in the first instance, with any prospect of success. They acknowledged only One God, and their whole religious economy and worship were directed to him alone. To the Theism, inculcated by Christianitv, they could have no objection, and their great error lay in supposing that a pom- pous ritual, perfectly adapted to the times in which it was introduced, was of perpe- tual obligation. It is not surprising that they should have adopted such an opi- nion, when we consider the obstinacy of mankind? on every subjept, but, particu- larly. CONCLUSION^ S71 larly, with regard to religious matters, and the tendency of the religion of the Jews to represent them as the chosen people of God. The Greeks and Komans enter- tained the same idea of their superiority to every other people, and every nation whatever has a strong propensity to che- rish the same notion, as most individuals are prone to consider themselves as su- perior to the rest of their species. Hence, when the Jews were charged, by Heathen writers, with hatred of the hu- man race, they were not more reprehen- sible, in this respect, than the most po- lished nations of antiquity. They were chiefly abhorred by these nations, be- cause they would not acknowledge and worship their Gods, and abjure the fun- damental principle of their own reli- gion. Can a man of sound judgment, of comprehensive mind, and unsullied in* tegrity, admit the follies of weakness, or approve the obliquities of depravity ? The VOL, iL A a case 37£ coNCLusIO^^ case was the same between the Jewish and idolatrous rehgions. The Jews were hated and despised, because they would not in- corporate error and delusion with truth and divine information. In hke manner, a man of sense is often hated hj fools, and a man of integrity, by knaves. Be all this as it may, the Deity pre- served the knowledge of himself among this people, while it was lost among the rest of the world ; and, as in every other part of his administration, adapting his government to the nature of his subjects^ institvited a pompous and magnificent ri- tual, which was calculated to fix their at- tention, and to interest their feelings. As time advanced, the divine benignity, and the peculiar mode of displaying it, were more and more unfolded/^ The Prophets, under the Dispensation of the Old Testa- ment, explained both the typical nature, and '^ See Chap. S. Boeok I. CONCLUSION. 378^ and the object of the ilf o^a/Va/ institutionSj and gradually led the minds of their countrymen to that great Deliverer, not only of the Jewish nation, but of those of the whole human race who should listen to his instructions, obey his precepts, and confide in his power. At last, this great Deliverer made his appearance on earthy announced his divine character and mis- sion, preached the purest precepts of mo- rality, unfolded, to mankind, a system of redemption from the slavery of moral coiTuption, and from all its baleful conse- quences, which no preceding sage had ever conceived ; and, in his own person, by his siiffeinngs, death, resurrection, and ascension^ completely accomplished it. It was, per* haps, necessary that mankind should feel, and see all the horrors of vice, superstitio7i^ and idolatrtj, into which they had plungei themselves^ before the Son of God ap- peared in human flesh, and disclosed, to them, the means of their deliverance from such a complication, of aggravated and A a £ deeply 374 CONCLUSION. deeply rooted evils ; so that they might be convinced that nothing, short of divine interposition^ could effect this great ]*evo- lution in human affairs. Indeed, some of the Heathen Philosophers, and, in parti- cular, Socrates, seem to have been com- pletely convinced of this truth — that God only could either instruct mankind in every thing relating to true religion, or prescribe the remedy necessary for the mortal diseases of the mind. Christ also appeared, not only at the precise time which had been predicted, but at that which was most calcvilated for the recep- tion of his doctrine, and the renovation which it was intended to produce. The polished, and a great part of the barba- rous world, were then subdvied under one civilized power, and the most improved and cultivated languages were gene- rally understood. The minds of men, informed by philosophy and literatiu'Cj were prepared for the reception of a purer system of religion ; and, although the strongest CONCLUSION. ST-'* Strongest prejudices and interests were opposed to its introduction, to overcome which required divine power^ still the pre- paration which had been made for it, in the existing state of the world, eminently evinced divine wisdom. At the same time, the beneficence^ which the Christian scheme Itself displays, affords the most resplen- dent display of divine goodness. While we observe this magnificent and uniform course of supreme administration, from the creation, and the immediately subsequent fall of man, to the full ex- pansion of the Gospel ; while we carry our views forward to the complete con- summation of this plan, when the heavens shall pass away with a gi^eat noise, and the elements shall melt with fervent heat, and the earth, and the works that are therein, shall be burnt up;^ we are compelled to admire that wisdom^ goodness, and power, which, in A a 3 the * 2 Pet. iii. 10. 876 CONCLUSION. the daily administration of Providence, render even the vices of men subservient to the highest attainable good, ex-tract virtue from corruption, and make, in the language of Scripture, the wrath of man it- self to praise the great Governor of the universe, and restrain the remainder of it,^ The entire view, presented by all the parts of the subject, which has been dis- cussed, is the most sublime and compre- hensive that can occupy the human mind. Real, rational, and enlarged Theology is, thus, the noblest of all sciences. It is, therefore, astonishing, that this important and exalted science should so little inte- rest the generality of mankind. It not only affords the finest and most elevated objects of contemplation, but these are also subjects of universal interest. It re- gards the present happiness of man, which is the principal end of the Moral Philoso- pher; * Psalm Ixxvi. 10, CONCLUSION. 377 pher; but, at the same time, extends his views beyond the grave, and raises them to a subHmity of happiness, which no spe- culation, purely human, can pretend to explore. This is the business of Revela- tion, and of the Christian Divine, who de« rives his information from this pure and abundant source. The Physician's stu- dies are limited to whatever concerns this perishing and feeble body. The Lawyer^s prospects extend not beyond the verge of human governments, and human enact- ments, which are confined within the bounds of this terrestrial sphere. Theo- logy, both Natural and Revealed, particu- larly the latter, embraces a compass infi- nitely more comprehensive. Theologij both ascertains the real happiness of man, while he is an inhabitant of earth, and extends it into eternity ! Christian Theo- logy positively declares and proves this extension. A a 4 Is 378 CONCLUSION, Is it not, then, astonishing, that a science, so much calculated to exercise and employ all the noblest faculties of the soul, and to satisfy all its most exalted feelings, should be so much neglected ; nay, that the generality of mankind, and, what is more, those who pretend to su- perior culture of mind, should deem it hardly worth their attention. Some small discovery in Chemistry^ in Natural History^ or in Experimental Philosophy, will attract the regard of all the scientific world. But, that, which it concerns man most to know, hardly excites a thought, or inspires the desire of knowledge. This is a strik- ing proof of the frivolousness of the age in which we live. For, two hundred years ago, the case was very different. Then, theological subjects were held to be the most interesting of all ; and, perhaps, the violent animosities which arose, with re- gard to them, may have occasioned the present indifference to these speculations, Man is ever prone to run to extremes. Even CONCLUSION. 379 Even among the ancient Heathen Philo- sophers, Theology was esteemed the most important, and the highest branch of science. This was particularly the opinion of Plato, as is evident from his so frequently treating theological subjects. He even en- joyed the appellation of the Divine, or Theologist. How much more must the science of Theology be exalted, when it is illumined by the perfect day of Christianity, beam- ing from the eternal source of truth and wisdom; how much more certain are its informations rendered ; how much more extensive and glorious the prospects which it discloses ! When I consider the importance of the subject of this Essay, in all its bearings, relations, and results, I am apt to blame my temerity in attempting to discuss it But, 880 CONCLUSIOX. But, the propter amorem^ the love of the subject, prompted me, and when the mind is much interested, the exertions of inteU led are, sometimes, quickened and im~ proved. If, in the course of this per- formance, any hght has been thrown on its highly important matter, or its dif- ferent branches have been unfolded in such a manner as to impress truth on the reader's mind, the author claims, to him- self, no praise, on that account, but as- cribes the whole to the assistance of that ever blessed Being, whose existence he has endeavoured to evince to the minds of others, whose distinguishing attributes he has attempted to illustrate, and whose Providence he has laboured to assert. To the praise of the Supreme^ not to his own honour, and emolument, the author dedicates his work ; and, whatever be the issue with which his exertions may be at- tended, he desires to acquiesce in the event, ' Lucretius. Lib. iii. v. 5. coNCLUsio:??. S8l event, rejoices that he has, at least, in- tended to promote, by them, the good of mankind, and entertains the cheering consciousness that, although human deci- sion should be adverse to his success, it cannot impair his love of Deity, his con- viction of the benignity and wisdom of his administration, or his own expecta- tions of glory^ honour^ and immortality^^ through the only means of their attain- ment — reliance on the merits of the Son of God, submission to his laws, and hvmible dependence on the aids of the Spirit of truth, of wisdom, of love, and of all virtue ! " Father of my Spirit! accept of my " fervent thanks for having given me " health, energy, and patience, to conduct " this work to its conclusion ! I bless thee " that thou hast inspired me with a desire ** of attempting, at least, what I deem to « be * Kom. ii. 7. 382 CONCLUSION, '' be of the most important utility, the " eviction of thy Being, and Perfections^ " the refutation of Atheism and Irreligion^ " the vindication of thy moral government " of our world, and the exhibition of that " final termination of it, when complete " retribution shall obtain, when religion ^' and virtue shall be eternally rewarded, " and impiety and vice shall be placed in " that state for which only they are " qualified. I thank thee that thou hast '' enabled me, at least, to conceive — — '^ The height of this great argument, *^ And to assert eternal Providence, *' And justify the ways of God to men.*'* " To thy Name I dedicate this Work. " May it redound to thy gloiy, and to the " good of mankind. Whatever success it " may have according to human judgment, " may its author be enabled to say, and "to •* Milton's Paradise Lost, Book I. L. 24-^-2b\ CONCLUSION. 383 " to feel, the Lord hath done it ! If it sue- " ceed, thine be the praise. — If it fail, thy " will be done ! To Thee be glory, and " honour, for ever and ever. — ^Amen !'* THE END. By the same Author^ 1. An essay on the Folly of Scep- ticism ; the absurdity of dogmatizing on rehgious subjects; and the proper medium to be observed between these two ex- tremes. To which the Golden Medal of the Teylerian Society at Haarlem was adjudged^ April 8, 1786.— 2d edition. 52. An essay on the Natural Equa- lity of Men, &c. To which a Silver Medal was adjudged by the Teylerian Society at Haarlem, April, 1792. — 3d edition. S. SERMONS, 1 Volume, 8vo. 4. PHILEMON, or the Progress of Virtue ; a Poem. 2 Volumes, small 8vo. 5. Orationes T)um ; altera de Eeligio- nis et Philosophiae concordia maxime sa- lutari ; altera de ImaginationCj in vitae institutione, regunda.~4to. ^i:^^'^hm