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Lorsque Ie document est trop grand pour Stre reproduit en un soul cliche, il est film* i partir do I'angle supirieur gauche, de gauche k droite. «t de haut en bas. en prenant Ie nombre d'images n^cessaire. Les diagrammes suivants iiluatrent la mithode. j:x 1 2 3 4 5 6 I M CE " The G I PRl K« :!l THE CHRISTIAN RELIGION, RECOMMENDED IN A I-etter r.o his Pupils. m Bv rm Rbv. JOHN STRACHAN, A. M, " The Goob aioke can Hap» INESS EKJOV." MONTREAL : I'RINTED BY NAHUM MOWER, i8or. p ^ li >:■:■ '|. To ] James ( the folL mark of By lii Dedication, To Mr. Andrew Stuart, and Mr, James Cartwright, Students at Law, the following Letter is infcribed as a mark of efteem, By their fmcere Friend, JOHN STRACItAiT, ■I y.. U ': V m 1*" Si 1 ADVERTISEMENT. Tms Letter wJ^b a few verbal alterations forms the lajiofa courfe of Leflures, which the Author has drawn up for the ufeofhis Scholars— Should this fpe* amen be favorably received, he may be induced at fom^ future period to publifh the whole. In perufmg this little work the critical reader will recolleEl, that it is a hnd of recapitulation, and therefore allows more ab-, rupt tranjttions and a greater rapidity of fiyle than ufuai'^Thefentiments mujifpeakfor themfelves. MR. STRACHAN's LETIER TO HIS PUPILS. UY DEAR TRIEKDs, the education you l.ave already received, and yoj .«ellent natural difpofition, are fo many JiZ ..e that you will always in your praclL and opinions remam the fteady friends of found mor. as. and of ,n:e religion. The enemies of the Gofpel by applying to the vanity of men and rendenng irreligion falhionable have latery gained thoufands of profdytes, who with all the aeal of new converts are perpetually obtruding upon you, their blafphemy, and their doubts. They are ea ger to tell you there is no God, no future retri-' bution or moral diftinftion. and puffed up with 1 .hl?r "Frr'' e^'l-y ^te ">ey'fuppofe iereC" •'■ '""""^ ""^ion.and conlliLe With fliaUow men the faftlon is every thin? whether ,„ their mode ofdrefs or of thbk inl! On this principle we account for thofe furious en. hufiafts of the prefent day for undefined liberty and unreOramed licentioufnefs : a few centuries ago the ,„„„ ,,^^ ^^^ ^^^ murdererHf "th f"".S=«fts. ana the promoters of the cruftdes. It ,1 M i ^1-8 ti % m !■ was refervcd for them to exhibit in this cnlight. ened age the aftonlfliing Phcenomcnon of men preaching humanity, liberality, and tolcrition, \^'hile they are perfecuting with violence, not for believing too much, but becaufe fome men ftill prefumeto believe in demonftration, and for fear of retaining any portion of Chriftianity, thcfe en- thufiafis have not only rejected its doclrines, but the moderation, the charity, the piety it enjoins. Let me warn you not to be furprifcd though you meet with many in fociety who dcfpifc and ridicule Chriftianity, the pureft, and moft fublimc of all religions. Perfons of vicious and corrupt habits feel little anxiety to examine its evidence, They are not much difpofed to liften to doctrines which rellrain their wicked propenfities, and make them diifatisfied with themfelvcs. Such people are not all equally wicked, but they are all dan- gerous companions, and fliould always be avoid. cd as the determined enemies of your mod pre. cious intercfts. You will find them in general in. capable of raifing their thoughts to the contcm. plation of the Author of nature. Their minds are fo debafed, and their faculties fo obtufe that they feel not the force' of arguments in favor of rclig- ious truth, nor can they perceive the beauty and the excellence of the morality which the Gofpel inculcates. Yet they will dare to fneer and laugh at ferious things, and utter terrible blafphcmios without underftanding them. [7] If you meet with a few unbelievers of greater abilities, and more improved intellects, you will find them proflituting their talents in the caufc of vice, and induftrioufly collcding jctts and foph. 11ms againft religion which they are careful to re- peat in the ears of the young and inexperienced, to draw them from the truth. They know that With young and uncultivated minds,' ridicule has frequently more weight than the ftrongeft argu- ments. Befides to argue correftly is beyond their ftrength, and againft their inclinations. But though you meet with fome of thefe pro- fane jefters well fupplied with puzzling qucftions which they propofe with an impofing air of liber- ality, and affed much candour and fincerity, be not deceived by their falfe pretences, and never let the fuppofition enter your mind, that religion IS not true becaufe you are unable to anfwer their queftions. For it does not follow that the prooft of religion are weak, or tliat their objeftions are ftrong, becaufe you may not be able to refute them. You never conclude v. hen you cannot anfwer a difficult qucftion in Arithmetic, that no- body can anfwer it, on the contrary you juftly fuppofe that to others more advanced it is eafy of folution. In the faaie way when one of thefe dif- ficulties concerning religion is propofed, you ftould refle ance. But that you may be more able to dete^ them, obfcrve how thefe fccptics proceed. It generally happens that their firft ftep to fap the foundation of religion in the minds of the young, is to calumniate it's teachers and adherent! as a fet of dangerous men^ direfted by deceit or blinded with fuperftition, to whom no principles belong but intolerance, bigotry, and narrownefs of mind. Thefe bold affertions, and fpccious in. vcaives, although at firft defpifed, begin at laft to be credited. We hear the calumny {o often united with it*s objeft, that the mention of the one almoft mechanically introduces the other, and wc are betrayed into dangerous prejudices, rather by a principle of aflbciation, than a decifion of the judgment. If you love candour, freedom of dif- cuffion, truth and univerfal benevolence ; if you defire an exemption from prejudice and advance. ment in real mental improvement ; join your* felves to us, fay modern fceptics, for we only pof- fels them. The unfufpe£ting youth look up to them with admiration, and implicitly believe their affertions, for not able fteadUy to examine the juftice of their profeffions or their imputations againft religion, they are fafclnated with the ap- pearance of generofity and hating the artifice and bafeneCi, with which their new friends tell them religion is defended, they become afhamed of be- lieving it, and long to be numbered among thofe CnnrninirMie fnr- KK -»l.f«f nf /«*•• J of reft^arch. C 9 ] think not hou'cver, that, in pleading the cauf. of rdifrion, I defend the conduct of ail its profeff- ors. '1 hey have been guilty of much vvickednels, *nd WitJi many of them bigotry and fuperftition have ft.}] an afylum ; but I contend that thefe have nothmg to do vvirh religion herfelf. Let any one prove that the doctrines of the Gofpel necceffa- nly tend to narrowncfs of mind, perfccuting zed, or gloomy fuperilition, and I faall be among the firft to dcfert her caufc. All the gifts of heaven are liable to corruption. With greater propriety might wc dcfpife re^fon, bccaufo it frequently dlreds us wrong; or rejed many of the greateft comforts of life becaufe under certam afpefts they appear evil. Why fliould we be always told of the opprcffions of churchmen during the middle ages ? It can have no ■ Jit at prefcnt, fince no perfon can deny that tlie> Ire now for the moR part above artifice, and Grangers to bi-otry, confpicuous for their liberality, their moderation, their love of truth, and their charity. Surely, agairft fuch men the evidence of people ought not to be received without much allowance who with moderation on their lips, perfecute with unrelenting cruelty, are bigoted amicift their lib- erahty and furious an.idit their toleration, and while they are fc anxious to pull down Chriuian- Uy, know of nothing to fubftitute in its room. ,an diuwrie. oi me Me.aphyWan are I ji ml forgotten by hiiiifelf in adive life, and over fflan.^ kind they can never acquire any irfiuence. I mentioned fome time ago my iiitention of tranfmitting you my ientiments on religion ; it is now proper that a fubjecl of fuch ineftimable im- portance lliould occupy ibme of your thoughts. For you to examine the evidences of Chriliianity, u at prefent impofTible, on account of yoi:r youih and other avocations, take then the refult of rny inquiry, foixetimes nearly in the words of my au- thor, till your undcrftanding ripen and a lime of Icifure arrive. I fliJl not hinder you from flating and refuiinffobjecllons: but obfervehere in general, that I v ill not make a fingle aflertion, which I am rot ready if required, to prove to your fatisfac- tion. There is, however, one objeclion that I wifh to notice, wJiich, as it meets us in the very threftiold of our inquiry, feems to demand fome examina- tion. It has much influence with many, and pre- vents tiiem from ever examining this intcrcfting fubjecT:—Rel{gion is faid to exclude her friendi from all the enjoyments of life. Never v^ as there a greater calumny than this. Who have fo great reafon to be pleafed and cheerful as thole who arc tonfcious of doing their duty, and are enliphten- ed by religious truths ? Is any one ignorant that the moil exquifite pleafures flow from the excr- cife of the virtues, pleafures infinitely fuperior to any tlul the v^icked ever enjoy. ',.'}i No my friends, religion will debar you from no innocent gratifications, {he condemns not all kinds of pleafures, fhe only diftlnguifi-ies the lawful from the fpurious. She points our. which may be enjoyed without danger and the pernicious effecis which attend the relt, *' I am anxious for your hap- pinefs, fhe fays to her friends, and eariicllly def^.rc to guard you from deception -pleafures at firft al- ways produce agreeable fenfations, but they are not always lawful. They ar? not always confift- cnt with the dj^^nity of human nature, or the pu- rityof the heart, many are deft- -live both to body and mind, and even th;; innocent, by too fre- quent indulgence, change into pain, or occupy that time which might have been more ufefuUy em- plo) ed. I debar you from no pleafures thit really contribute to your felicity. If I warn you agaii.ft thofe of a fenfual kind, it is becaufe they are com- monly pernicious, and are forever promifing more than they can perform. And if I tell you to ufe innocent pleafures with modeiation, it is becaufe their excefs produces difguft. Inflead of con- trac'llng, I will enlarge and elevate the circle of your pleafures, and pretent fources of enjoyment infinitely fuperiour to thofe of fenfe. I begin with correcling ail the diforders which the paffions and appetites may have engendered, and placing your heavenly Father before you, as the continu- alobjed of your imitation. Defcend not to the jniitation of men whofc example may controul ■'i-i u ;^ii I m L 12 ] your exertions, and reconcile you to floth. Never think that you have reached the pinnacle of wif. dom, of virtue or of piety. Set not limits to the good you perform, «or confidcr any degree of moral or intellectual improvement beyond your reach. Look upon what you have acquired as only the beginning, the feed which fliould fpring up, and enable you to reach to much greater dc grees of perfection. " Such is the language of religion— She bids us be perfea, as our Father in heaven is perfed. She improves all our faculties, and elevates the foul to the contemplation of the moft glorious truths. She combines in the charaders of her friends every thing that is amiable, dignified and glorious. Such we fliall difcover that religion to be which we hear fo frequently condemned by pretenders to knowledge who are loud and vehe- ment in proportion as they are ignorant— Indeed, the calumny that religion debars us from all the enjoyments of life; may be taken as a fair fpecl- men of the implacable fpirits by which unbeliev. crs are aduated agalnll her, and although their ibphillry and deceit, as in this inftance, may be eafi- ly deteded, it will be your belt method never to enter into dlfputes with them, which feldom pro- duce good. On the contrary you will find it more ufeful when you meet with fuch perfons to recall to your minds a few of thofe eminent men who have given the fti ongcft proofs of their be- lief in divine revelation, at the iamc time that they r 13 ] weffe the admiration of the world for their virtue, their abilities, and their learning. Out of thou! fands which have equal claims to notice, for finca the promulgation of the gofpel, the moft famous men in every department of art and fcience have been its adherents, I llidl felecl a very few. Not that I confider the appi obation of the moft dlf- tingulfhed men a fufiicient proof of religion ; it is only a prcfumptive argument. Its truth refts on principles independent of this aJGTcnt, it is howev- er gratifying to know that the moft eminent in all ages have been firm believers. Lord Chatham, that great orator, ftatefman, and patriot, whofe vigorous and commanding elo- quence enforced thofe counfds to which GreatBrit- ain owed her preeminence, and glory, gives this memorable advice to his nephew, Lord Camelford, then a ftudent at Cambrid'^e. " I come now to the part of the advice I have to offer to you, which moft nearly concerns your wel- fare, and upon whicii every good and honorable purpofe fflf your life will affaredly turn ; I mean the keeping up in your heart cl. j true fentiments of religion. If you are not right rewards God, you can never be fo towards man : the robleft fentiment of the human breaft is here brought to the teft. Is gratitude in the number of a man's virtues ? If it be, the higheft benefador demands the warmeft returns of gratitude, love, and praife i Ingratum qui dixerit omnia dixit. If a man •!« 1 k„ (. ,f i'ii. I wants this virtue, where there are infinite obliga- tions to excite and quicken it, he will be likel) to want ail others towards his fellow creatures, whofe utmoft giffs are poor compared to-thofe he daily- receives at the hands of his never failing Almigh- ty friend. Remennber thy creator in the days of thy youth, is big with the deepeft wifdom : The fear of the Lord is t he beginning of wifdom ; and, an upright heart, that is underftanding. This is eternally truq^ whether the wits and rakes of Cam- bridge allow it or not : nay, I mufl add of this religious wifdom, * Her ways are ways of plcafant- nefs, and all her paths are peace,* whatever your young gentlemen of pleafure think. Hold faft, therefore, by this ^eet anchor of happinefs, Reli- gion, you will often want it in the times of mcft danger ; the ftorms and tempefts of life. Chcriih true religion as precioufly as you will fly with ab- horcnce and contempt fuperftition an4 enthufiafni. The j£rft is the perfedion and glory of the human nature ; the two laft the depravation and difgrace of it. Remember, the elTence of religion is a heart voidofo^cnce towards God, and man j not fubtle fpeclulative opinion?, but an adive, vital principle cf faith." Lord B.icon whofe mind embraced the whole circle of the fciences, the greatcft of men, and the ^;lory of his country was a fmcere Chriftian — Sir Ilaac Newton who penei»ated the myfteries of na- ture, was as eminent for his DietYj as tQr his unri- valled tale firft of Ln amiable w the friend Scholars, > of dillingi where Chi partmcnt ( Philofophc Statefrnen and exten mentsof hi bare aidcnt, commendc gard, the I and their c As then hopes of yc glory of th< hours of un you are foJi of fociety, t nfe fuperioi IJfe, to beco of immortal fliort view ( determined «iay never 1 To ask if fult your ui C ^5] vailed talents. The profound Locke, Miltori tU firft of iLnglilli Poets, Addifon the enlightened and amiable writer of the Speclator, Sir William Jones^, the friend of humanity, and the moft illuftrious of bcho ars, were Chriftians. I ml^ht feied myriads of difhnguilhed Perfons in every age and country where Chriliianity was known, and in every de! part mcnt of knowledge, not only divines, but alfo Ihilofophcrs, Poets, Moralifts and Phyficians, btatelrnen and Lawyers, men whofe great talents and cxtenhve information made them the orna- ments of human nature. Not fatisfied with giving a bareaff^nt, they gloried in their religion. They re- commended it toothers as moft worthy their re- gard the beft foundation of happinefs in this life, and their confolation in death. As then you are anxious to realize the fond m,pcs of your parents, to become the fupport, and glory of their age, to repay them for the many hours of uneafinefs which you have coft them ; A. you are folicuous to become refpedable members of fociety, to tafte the purefl of all pleafures, to y, f^Penor to the ftorms and misfortunes of thi, ^^^e, to become the favorites of God, and the heirs ofimmortality, I conjure you to attend to thi, fliort view of religion, that you may become her determined friends, and that thefe happy profpeds may never be difappointe* ^ ^ To ask if you believe in God, would be to in. fult your underftanding 3 Gratitude cling, to the % •fi I [161 glorious truth, and reafon fanaions the embrace. The Sun, the Moon, and the Stars, the inhabitanis of the land and water fo wonderfully fuitcd to tlieir diflferent fituations, and habits of life, loudly pro- claim a firft caufe of infinite power and wifdom. Above all, the admirable form of our bodies, and the aftonifhing powers of our minds. Is it credj. ble that this intelligence that dwells within us, which combines, which calculates which mount- ing above the earth rifes to heaven, or defccnds to hell ; which brings the pail into review before us, penetrates into the future, and forms conccptiorj of immortality, can have fprung from chancer And is it credible that it fiiincs only for a momciit and like a feeble taper is extinguiOicd forever r The confent of all nature proves- the being of a God, and in the belief of his exiflence, that of re- ligion is included, for as our benefac1:or we owe him thanks, but to offer up thankf^^iving to God is the firft ad of piety. Religion defcended fi-om heaven at the creation, and the brcail of Adam was her firfl temple. Eve too enjoyed her ineftimable bleffings. Their notes of praife afcended together to the author of their being ; the feathered tribes united their warb- lings, Eden fmiled with the bloom of innocence, and Angels hailed the glorious concert. After this happy flatc of thiwgs was dellroyed, and fm had deformed the Creation, a ferie? of holy men ferved as guides to one another, in obfcrving the livr of hat\ time plcali pofterity oi truths of 1 uncorruptc fert that m; by God hir by their fat ducc are ce credible th; things to m »nd which hira with e^ his habltatio Our yout dor of Gree pec'lfully, an in poffcffion moft learned had no beinj; filh, gathcrc( Jy did fupe; vine knowic arated from truths of na To preferve lected, and i own. As pr with God, th Egypt, the I I liw of haturc, which was the only religion at that time plcafing i„ ihc fight of God.* Among the ponerity of Abraham, one of thcfe holy men, the truths of natural religion remain improved, and uncorrupted to this very day-But this people af- fert that many truths have been revealed to them by God himfelf, befides what were liandcd down by their father Abraham, and the proofs they pro- duce are certainly convincing. Nor can it be in- credible that God fliould gracioufly reveal thofe things to man, which arc «ffcntial to his happinefs and which he could never difcover, after bleffing him with exiftence, and giving him the Earth for his habitation. Our youthful f'ancles, delighted with the fplen- dor o Greece and Rome, treat the Jews difref. pec^fully, and forget that this injured people were mpoffcffion of truths infinitely purer than the moft learned fages ever difcovered, when Rome had no being, and the Athenians lived upon fliell- fifh, gathered on the Hellenic fliore. So complete- ly did fupcrftiiion cxtinguifli every fpark ofdi- vme knowledge, that had not the Jews been fep- arated from the reft of mankind, the precious truths of natural religion had been forever loft. To preferve thefc lacred principles they were fe- lected, and not for any intrinric merit of their own. As proofs of their direft communication With God, they menrlnn th-s- ''-'i ^'- ^ ^gypt, the n umerous mi racles wrought among ^1 1 i:^ ('(."is Hi "V. I ill m B 'See Omi^iBClli'iLnicrg. y 1 them, and the excellence of their law, ind confj. dent of their ftrength, they challenge inveftigation. Thcfe proofs are moil genuine, and authentic, but for the law its internal evidence is fufficient. Read with attention the opinions of ancient fages, examine the principles of Zoroafter, the conjeaures of Socrates, the ambiguous fentiments of Plato, loft in the vaflnefs of his own conceptions, and Aridotle preferring the intellectual to the moral virtues, and extracl from all thefe a fyftem of mor. als like that of the Decalogue. Reflecl with at. tention upon this ineftimable fummary of miral v/ifdom. Tell me what is fuperfluous, or what ij wanting j and fliew me in all Heathen antiq. uity a monument of wifdom with which it can be compared. Here you have concentrated in a fin. gh point of view the whole law of nature j and is this no proof of its being revealed ? In whofe pof. feffion was it found ? Not among a people exalted by knowledge or eminent for wifdom, but among » people inured to flavery, and debafed by oppreffion, and whofe mailers were totally unqualified to teach them truths fo comprehenfive andfublime. Attcr the promulgation of the law various revc. Jations were ftill granted confifling chieHy of threatnings, and encouragements. For obedience the Jews were promifed profperity, but if difobe- dient, they were to become a proverb, an aflonifh- nient and a bye- word among the nations, whither- " i„e ^v*u. iiiyuia ieaa them. This latter IS revc- efly of 2dienc(? difobe- ^oniflx- hitlier- ' latter C '9 ] prophecy has been moft remarkably fulfilled on this fingular nation, and is even now fulfilling. 1 heir deliverer Cyrus is named by one of their prophets, an hundred years before he was born and the deftruftion of B.bylon is foretold in the height of her glory, and while flie cruelly tri. umphed over proflrate Jerufalem. 'J he coming of Chnft IS mentioned feven Centuries before he ap- peared and his blrth,death, and fufferingsareall dl fcribedas minutely as if they had a Iready hnprered. ^ Thefe arguments for the truth of divine revela. tion drawn from prophecy are moft convincing • by It God appeals to himfelf, as the great difr.enf! ^r of all moral events. When prediclions, there- fore, long made are verified in the event, the ar- gument is final, and of equal force to all men, and to all ages. By the language of the prophets we difcover that the Jewifli f; ftem was only a (hadow of what was to follow, a preparation for a much more per- feci, and general difpenfation. It was limited in us nature, and not formed for the reception of the whole human race, it was intended for the root of » tree whofe branches (hould cover the earth It was mdeeda ftronglight, and its moral precepts were g,ve„ to be obeyed forever, but it was^o uffiaent to produce worlhippers in fpirit a„d Tn e ri . ^,""'^ '''"'"^'^'''" -" --^ferved for S'.''.';"'^ ■«-"' 'o «""ch every thing efiee,:: »t;;tCw';:'""'°"^^''^"s. and much ll-*' '^ '■■Hi 5i vi-'. If the Jews, atthnugh the fceepers of a Ijiw wrif. ten by wifdom itfclf, w^rc unable to resell thofs pure and fublime virtues which fprang from the miffion of Chrift, how much lefs were otlicr na- tions qualified to offer up a fanaificd woi fhip ? ^mong them the law of nature was oblitcriitctl^ ^r difregarded, it pofleflfed no authority or fane tJon. 7he mafs of the people had little irore knowledge of divine things, than the bcafU tlut perifli, Xhe ler^rned were little better, fo that, conijdering the il^te of the world, inftead of think' ing a revelation unneceffary, we may ice that to grant it was highly becoming the goodncft and niercy of God, No perfon believing in a fir^ cauf^, can deny tlie pofllb.ililry of a revelation, if it pleafe the Suprem? ^eing. Now \* hat couia wake a revelation neceffary ? Surely man not be- i"g abJe to fulfill the end for which he waj crcat. cd, was a fufficient caufe, and that their mpral (h bafement prevented thishiftory abundantly proves. 1 he people knew nothing of God or of the wor- fliip that was airreeablc to his nature. They were funk in the groffeft fuperftition and idolatry, and prone to the moft abominable crimes, Wh= -tare of God o rLTZ """'"'« ^i'" W intention, or to ettr:i''r'"°'° "• «t« queftion be allowed to betil ", "."• " ^-Id few Win fupport the ng^" '^"t '" then that the reinpHu „,, j • ° ^®* Wc affert When the world waTin 1 ! V " ''"'«'"• kave been defcribingr her ^t^":' '^'""°" -« •poor man named Jefus fl"^ .'""'' " J>«'« of .a Carpenter, wh 7 iTb' T T '"' '"™ panions without learning, Jthou, L t' '""'• out the countenance of ^hT powl f .' """^'"^ probation of the wife, talght'aTvft " ' "'. ""= '^^ «T the moit fubiime ' hT T™ "'Theol* fea. and which wl; Z/J^C^' '*! -« P-- .onifhing rapidity, through T,S Z ' ""'" ^'■■ E'ft, m .iirea oppofuion to ,1 ^'""^ "''"« *, the pleafurL the '° *''.' P"''''' "-e inter- -dthePhi.ofoph/ofthetrM"-:'';?'^''/'-. c« and priefls, the force of W,^ '^^f^'"- fury of blind Jeal --a Z ! P^'"''"*. and the f'l'-^ virtue, howeve; ut'l^rT'''''' »«'-'«» n» •"'----ne,.hou,haer;;^--.^^c.^ H r ?■; 't w if Mil t - IS ^ •)■ i A rdigion which pays no refpedl to the prejudi- ces of men, throws out no vain allurements tb gain profelytes, and admits no criminal indul. gence j but fills us wl»^h love and gratitude to God, excites our ardent imitation of the Divine perfec- tions, makes us fenfible of our natural weakncfs; and dependence, opens our hearts towards all mankind, fills us with fympathy ahd benevolence towards them, raifes our thoughts above the friv. olous joys of this life, ind prcfents us with tht moft glorious profpefts beyond the grave. Ih ev. cry other religion, the good of the prefcnt life was the firft object; here it is but the fecond— i They took cognizance of external acts only ; it penetrates to the heart, it demands internal purity, and benevolent difpofitions. It is a mirror made by the finger of God refleding in his true char- after every perfon who looks into it. But to be more particular, let us notice a few of thofe vir* tues it recommends^ and doftrines it teaches, which were never before known. Humility, the root of all the virtues, though defpifed by the world, is here warmly recommended. It deftroys pre- sumption and vanity, pride and envying, ambi- tion and rivalfliip, and fubftitutes in their place, mceknefs, refignuion, patience under injuries, moderate wiflies and expeaations. To revenge injurie;*, had always been confidcred to a certain extent, merltoriniis. Ti- «7o« n mori> #^f ^.^:.>;l• . t" omit doing it was difgraceful, and while ancient woral'fts aIIo,recl and praifed it un-ler certain re- itr.clions, It IS condemned ; by Chriftianity with more than ordinary :„lemni,;-, fi.rto forgive others is made the exprefs condit.onof ourown forglvnefs. A thu-d prec.pt is charity, or univerfalbenevolence. lh,s ,s a conftdlatlon of all tlie virtues, the teft of the Chnfi.an's obedience, his nobleft n;a,k of dif- tuiclion, a virtue fo rational and fublime, and en-i- bamOi mifery from the earth. Moreover this religion inculcates feveral duties unknown to other religions. One of which is re- pentance, or a hatred of evil, with a firm refolu- t.on of bemg wicked no longer_a care to n,ake every poffible recompence for former tranfgreffions, and to change our nature and difpofiiion to a con- formuy with the Gofpel. Love not the world IS another duty enjoined, the reafonablenefs of It H '^.''''>'i'*"«^^'i' fc^ worldly ..things are Tula fd T T' /"■■ ^^PP="^''» ' ""' «h« -0 It fjr^ ""^nthropic leclufion fron. fociety, tut luch a d,fpo;uion of mind as prevents tie world f^m engroffing the firft place in our thouLts and afica.ons. ;i his duty is therciore confiftcnfwUht honours, i erty, igno: port them, knew that lation, be death ; noi in the wor lie by thef aliiis univ€ men to ad to be pioci adefireof { turc; confe but Jefus, : all the bkil other woi 1 all the Uiife in prrpagat pcft no pre reft of com 1 inftinds of and deftru^ We Chri duUty, but that thofe v ^ it is by tl V r ., re. C 27] followers derived any temporal advantage, on th« contrary, they expeiien.exl tho moft cruel treat- ment. They fought ncit, hke all other religions, to unite human poli:y with divine— to blend their religious with their civil power ; they defpifed, honours, riches and pleafures. They cout ted pov- erty, ignonriiny and death. What then could fup. port them, if not a ct-nfcioufnef^ of the truth ? They knew that in this world they Ihould have tribu- lation, be hated of all nations, and even put to death ; nor had they reafon to expecl any blcfiings in the world to come, ir they were propagating a lie by the hli^ pretence^; of divine affiftance, Mor- aliils univerfally conclude that it is impoffible fot men to ad without the appearance of fome good to be piocured by the atlion, for a love of life, ancj adefireof felf prefervation,are implanted in our na- ture; confequently, we avoid mifery and torments : but Jefus, and his difjples could not thus abandon all the blcfiings and expectations of thit;, and of an- other world, and willingly fubjecl themfelves to all the uiifery and torments poffible to be endured in propagating opinions from which they could ex- peft no profit or advantage, unlefs they were be- reft of common fenfe, had renounced the natural inftinds of mankind, and were in love with jruin and deftrudion. We Chriftians are often unjuflly accufed of cre- dulity, but here we retort the charge, and declare, that thofe who rejed our holy religion, fupported as it is by the teiliinony of Jefus and his ioliowerfi .'.»: '^■■i? 1 1 OL i^BI W I! m. C 28 3 muft believe things the moft incredible, and repug, nant- to human nature. They mull believe that perfons of the moft blamelefs lives, and virtuous con verfation, fliould, againft the clcareft diftates of their confcience, ftand up in defence of a villainous impofture. That men, whofe difcourfes and ac- tions evidently tended to the promotion of true holincfs, ihould in their hearts defy the Supreme Being, and deteft all goodnefs^that men who taughtdoc1rinesthemoftfublime,and who wereem- inent for their wifdom, as appears by their precept? and writings, fhould be infinitely more -ealous in maintaining and difperfing a lie, than men have ever been in confirming the truth. Our oppo, nents muft farther believe, that a few feeble men, without any vififale affiftancc, changed the face oi the world ; that their weaknefs overcame the greateft ftrcngth ; that their fimplicity baQed the fharpeft wit, the fubtleft policy, and the deepeft learnmg; that a ruftic eloquence equally void of or- nament, of erudition, or of ftrength-rforced men, contrary tothe truth, though fupported by the moft brilliant eloquence, to believe a ftory unpleafant and difgraceful -, and that all this was done by men united by fraud, without intereft, virtue or truth. Laftly, they muft believe that after the death of Jefus, his difciples without and vifi- ble advantage or future hopes, fupported his doc trine, patiently endured all that is diftafteful to human nature, and facrificed their fortunes, their reputation, and every thing that was dear to them, Ve to cent [29] to the ghofl of a falfe prophet, and cpncfemncd malefaaor. If the enemies of the gofpel can di- geft all this, why doth philofophy inform us that felf prefervation, and the love of life, are Jaws of our nature, and that it is not poffiblc for any man deliberately to choofe to be miferable, or refufe to be happy, or not to defire to be fo. Thefe philofophcal jprinciples muft be given up, or they muft believe.^ I'he hiftory of the chriftian religion is its ftrong- eft proof. It Ihews it to be the perfedion of nat- ural religion, as natural religion is the perfedion of reafon. Little are they acquainted with it who imagine that I't contracts our views^ while philofo- phy extends them. The very contrary is the truth, it gives a boundlefs range to all the faculties of the foul, while Philofophy limits them extreme- ly. To the mere Philofopher, the world is every thing ; to the Chriftian nothing j the former re- gards as his happinefs, his end ; the latter, an at- torn, a fhadow which paffeth away. Religion is a golden chain, the lirft link of which is the Supreme Being, and which reacheth to eternity. Without its illuminating ray this world is a riddle, an inex- plicable chaos, which bewilders us the more, the deeper we enquire. The very objed of this religion is new, it is not confined to the prefent life, it points to a future ftate of exiftence, as the goal to which we fliould difccl our fieps. This is the crown for which we Ve to contend — the cement that unites dl our * See Wljitltj. 8! m < (.'■ tn mm 1;'! li W I30I anions clofcly together, prevents any thing fronj being foreign or indifferent j takes cognisance of the fmalleft 39 well as the greateft adions of our lives ; and comprehends every thought, word and aftjon. How glorious the objecl fet before us-^ Take away a future ftate, and lur lives are broken and unconnected, variable and uncertain. Thi$ cxpliins and completes tliem. They no longer ap. pear infuUted occurrences, a few brilliant tranfac tions.by which we particularize: certain days an4 yevs, whje all our other actions are configned to cbhvii.n. AM mankind are moving forward, wil. ling, and unwilling ; fome groping their way in the dark, others meafulng their fteps in the twi. Ijght ; but the fincere Chriftian walks with a firm pace In the light of the Sun. How fublime to know, and by this religion only is it known, that man fhall never die, that more than 800 millions of mortals are daily preffing forward to the tribu- nal of Chrift, the wicked with tottering fteps, through the mift of vice ; the heathen by the faint glimmerings of the law of nature ; while the Chrif. tian already fees his ju4^.', ^nd patiently waits his turn to be called. Already have we challenged any fyflem of mor- als among the ancients equal to the Decalogue ; kow much more may this challenge be repeated when fpeaking of Chria's fermon on the mount, and his comprehenfive, and fublime, yet concifs prayer to his Father. But what part of the Gof- pel cQntaiiis act iuperior excellences, more origin* ■.A ality, ^r\t fages of i life with Contain c appeavani tempts tc ciate on t Ivriters h as the otl perufal w any thin^ Be not sketch of addreffes peadmt b Supreme him than time 5 a r becaufe p who woi] ers, had i ited the 5 one of itj is no reff well as tl tween th them bol love, to ^ ed with ( vineperf< ality, and f^renter fimplirity, than xb.e books of the fages of former tiires. Let me requcft ynu toper- tife with attention tliofe inellimable books that contain our relifi,ion : in ther.i you Mill find no appearance of ariifice or (i pirty fpirit ; no at- tempts to exaggerate on tl»c one hand, or depre- ciate on the other } no objcdions anticipated. The Vriters huneflly record their own milhkes, as well as the other particulars, of their ftory. But a fingle perufal will fliew their excellence much better than any thing I can fay in their favor. Be not fatisHed with this faint and Imperfe^li sketch of this rational and fublime religion, uhich addreffes itfelf to all orders of men, and makes the peaflmt better acquainted with the nature of the Supreme Being, and the relation we bear towards him than the moft renowned worthies of ancient time ; a religion frequently negleded by the proud, becaufe preached to tlie poor, and hated by meHi who would have been its moft paffionate admir- ers, had it been wrapped up in a fyflem, and (blic- ited the attention of the learned alone. What is one of its greateft pcrfeiftions they diilike ; but it is no refpedler of pcrfons, it enlightens the low as well as the high j breaks dovvn the barrier be- tween the philofopher and the peafant, and tells them both what they ought to do. It tells us to love, to wor{l)lp, and obey God, and to be infpir- ed with the noble emulation of imitating his di- vine perfedions,fubmittingourfelves with patience. * ; # 0- ■I 'il f mm n [30 cheerfuUnefs, and rcfignatior,to the vicifitudcs of ^thc prefcnt life. With the love of God it deiires us join the love of man, that univerfal charity, which is the foundation of all the comforts of fecial life, the bond of connexion between earth, and iieaven! This angelic dlfpofition foftcns our paffions, ap. peafes our refentments, extends our beneficence to the miferies of mankind— it tells us we are ail breihren, all children of the fame fa.her, and urges us to feed the hungry, clothe the naked, be a Fath- er to the Fatheilefs, a hufband to the widow, the orphan's ftay, and the flrangcr'^ flileld j that it is our glory to be clothed with gentlencfs, humility, brotherly kindnefs, moderation, and equity. It tells us to keep ourfelves unfpotted froi^ the world, excites our warmeft gratitude to God for his un* fpeakable kindnefs ; exalts us to the confideration of everlafting juftice, and moral excellence, to an heavenly connection with the fpiritual world. Is Xiot this a religion worthy of our Saviouf to pro- mulgate, and of rational beings to embrace ? Be- ings fitted by their nature to attain a perfedion at prefent inconceivable— who are called on here to prepare for happinefs in another ftate exceeding their limited coixeptions, always incrcafing through the immenfiiy of age^ ; to them indeed having abe^iLmng, but wluwh jQiall never have an end.