m\ "*■■'• y m mi til* NiNNsri - )TYYV CALIFORNIA LIBRARY OF THE UNIVERSITY OF CALIFORNIA LIBRARY Ol W LIBRARY OF THE UNIVERSITY OF CALIFORNIA llBRARY wm = CALIFORNIA % LIBRARY OF THE UNIVERSITY OF CALIFORNIA ^ CK^^m (sifinsvTfTt^^^s^^^ - ;iTY OF CALIFORNIA LIBRARY OF THE UNIVERSITY OF CALIFORNIA LI IITY OF CALIFORNIA LIBRARY OF THE UNIVERSITY OF CALIFORNIA LI ^^^g| SITY OF CALIFORNIA LIBRARY OF THE UNIVERSITY OF CALIFORNIA LI £^\ «\ ££ m 1 IF C %BS IF C IF C POPULAR EVIDENCES OF NATURAL REL AND CHRISTIANITY. By the Rev. THOMAS WATSON. LONDON: PRINTED FOR LONGMAN, HURST, REES, AND ORME, PATERNOSTER-ROW. 1805. ■ r Strahan and Preton, Printers-Street. '3 CONTENTS. Page Introduction. - - - i CHAP. I. Religion may be called Phi lofophy Sedtion X. Philofcphy defined, - ib. 2. Whofirjl called Philofophers y and the abufe of that title. .... 4 3. Religion maybe called Philofophy in compliance with the tajle of the times. ... (J 4. Becaufe founded on reafon, - - v ib. 5. Religion fet at variance with reafon by injudicious friends advancing dotlrines inconfiftent with reafon. J 6. A diflinclion between advancing things contrary to reafon^ and things which we cannot account for. 8 7. This illuflrated in the fludy of nature. - 9 8. IVefhould not be furprifed to meet with difficulties in Religion. - - - - io 9. Some objeclions to God's goodnefs anfwered 1 1 \o. Other objeclions anfwered ref peeling his dealings 'with men. - - - - Ij 1 1 . Unlike philofophers to rejeel every thing we cannot . under/land. - - - - 14 12. Difficulties ari/ing from the ignorance and weaknefs of our faculties t are to be epxected. ib. As iv CONTENTS. CHAP. II. The general characters, the arts, talents and favourite ftudies of infidel philofophers. Se&ion Page 1. Infidel philofophers are fometimes too credulous , and fometimes too incredulous. - - l6 2. This tllufirated in Voltaire. A cenfure on the philofophical dictionary. - - 1 8 3. Methods of difpar aging Chriflianity. 20 4. Infidels require rigid evidence in behalf of Chrif- tianity. - - - - 22 5. Infidels not clear offuperfiition, illufi rated. 23 6. Their philojbphy does not promote the happinefs of mankind. - - • - 25 7. Meteiphyfics their favourite fiudy, and the charac- ter ofthatfiudy. - - - 26 8. Religion fupported by many men eminent for their knowledge and virtues. - - 28 9. Philofophers have robbed men of their Jlrongefi mo- tives and befi comforts. - • 29 10. Apology for them by their friends. - ib. 1 1 . Under pretence of reformation have introduced many evils. • i -. - 30 CHAP. III. The claims of Religion to wifdom. 1 . Religion natural to man. - — 31 2. Religion not the child of prejudice and education. 34 3. Cannot be totally eradicated. - - 35 4. Religion reafonable* * - 3$ CONTENTS. v Scfiion Page 5. The mojl fublime Jtudy> and the beft employment of our faculties. - - - 38 6. Modern improvements enlarge our knowledge, and Jljould lead our minds to the Creator* - 39 7. An abufe of language cenfured ; and the Jludy of nature ufelefs, without leading to God, - 4° 8. Religion , ivifdom> as being the bejl guide to hap- pinefs. 42 9. The claims of Philofophy examined \ and its infe* riority to Religion proved. - - ib. I o. The improvements of modern Philofophy flolen from Chrifiianity. 45 1 1 . Philofophy confines all its duties to the prefent life. 46 12. Defective in its fanclions. - - 47 13. Adapted only to the idle and fpeculative. 49 CHAP. IV. On the probability that there are beings in the univerfe fuperior to man. 1 . The probability of the planets being inhabited* 5 £ 2. In the material world inflances of fine matter elud- ing our fenfes. - - - $$ 3. Not unphilofophical to believe in the exifttnce of rational beings that do not fall under the notice of our fenfes : and this applied to the exi/lence of the great Firjl Caufe. - • - ^p 4. Rational beings may pafs through different fates of exflence. On perfonal identity. - 61 J. A refurretlion probable. 63 as vi CONTENTS. CHAP. V. On Atheifm. Scftion Page 1 . Atheifm not founded on reafon. • 64 2. Cicero's account of Athe'tfts. - 65 3. .FflKflJ z/«tffcr Chrijlianity> Spinofa, Lucilius Ve~ rtini. 66 4. Whether there can be an Atheift, - 68 5. An attempt to account for their fuffe rings, and for their principles. 69 6. Boldnefs of .Atheifm in the prefent age. - 72 7. Difficult to account for their zeal in making pro- felytes. - » - - 73 CHAP. VI. The exiftence and perfections of the Supreme Be- ing proved from the univerfe at large. 1. The exiftence of God proved from his works, 74 2. Cicero's argument. - iK 3. The elder Pliny noticed. - - 76 4. This evidence increafes with the minutenefs of the invejligation. - - - 77 5. The unity of the Deity proved from the union and connexion of the different parts of the univerfe. 78 6. Job's ajfertion of hanging the earth upon nothing. 80 7. The futility of attempting to account for every thing. - -' - - ib. 8. The maintaining all things in their places a proof of providence. - • - 8 1 9. This prefcrvation a continued miracle. 82 CONTENTS. iai Se£!on Page 10. The eternity of the world con/idered. - 83 11. Goodnefs kept confiantly in view. - 84 1 2* The prefervation of the different animals illuf- t rated in the hare. - - - 85 13. The confufed mixture of the f pedes not permitted 87 14. No fpecies lofi. - - - 88 CHAP. VII. The exiftence of God proved from the fun, moon, and ftars. 1. The Sun necejfary to life. 89 2. The wifdom and care with which fuch blejjtngs are difpenfed. - - - 90 3. The effeEls of the Sun in the torrid zone. 91 4. In the temperate zone, - - p2 5. The wifdom of the Creator fe en in the fimp licit y of the contrivance for regulating the Sun's mo* turn. p^ 6. The Sun the foimtain of light. - 96 7. Vifion. - 9 s * 8. Night and darknefs ; benefits and inflrublion from them. pp 9. The Moon, her varieties, £sV. - 102 10. The ufefulnefs of this planet proportioned to our wants. - - - !04 1 1 Moon in fummer and winter. - 1 06 12. The harvejl Moon. - • N 108 13. The full Moon given to '■j'm.aies in proportion to their wants. - - - HO 14. The laws of her motions ; and reafons for iliuf- trating her benefits. - - m A 4 viii CONTENTS. CHAP. VIII. The exiftence, &c. of the Supreme Being proved from the feafons. Seflion Page 1. A perpetual verdure not proper 9 man made for labour. - - - 113 2. Improvement intended by Providence for man. 116 3. Winter dif plays the glory of God, and his power over us. - - - 118 4. Our fupplies handed out frugally. - 120 5. But never a general failure. - 1 23 6. Difeafe combining with fear city . - 124 7. Winter gives necejfary repofe to the earth. I 26 8. Springs Jhews nature re animated. - 127 9. God confers his bounties with cheerfulnefs. 130 10. Spring removes doubts concerning creation and the refurreclion. - - 132 11. The light and heat of Summer. • 134 12. Thunder form. - - 137 13. The Sun ripens fruits. - - 140 14. Man the principal care of Providence. ib. 15. The Harve/l. - - 142 1 6. Food for the different creatures, provifi&n for the rein deer. - • - 144 17. Corn the mofl fuitable food, 13 c. - 146 CHAP. IX. God's wonders in the great deep. 1. Its fluidity facilitates intercourfe^ &c. j^q 2. Its perpetual motion prevents / utridity, 153 CONTENTS. Jx Seftlon Page 3. God's power and goodnefs feen in Jetting bounds tothefea. - - 15$ 4. Tfo Magnet. - - - 156 5. The inhabitants of the great deep. - 158 6. Its benefit to man. - - 159 7. Natural hijiory of the Herring and Haddock, 16 1 CHAP. X. On man, his nature, excellencies, and imper- fections. 1. Maris frame wonderful t fitted for every climate. 164 2. His fuperiority. - • 166 3. His miferiesy apiclure of them from Pliny. 171 4. His miferies exaggerated. - 174 5. Apparent evils fometimes bleffmgs. - 1 76 6. Sw«f modern philofophers imitate the philofophers of antiquity in their complaints. - 178 7. The beauties and advantages of infancy. 179 8. 27^ punj/hment of moral evil, a proof of a mo- ral governor. - - - 182 9. O/^r tfv//f call forth the exercife of virtue. 183 10. The advantages of thefhorfnefs and uncertainty of life. - - - 184 1 1. The benefits arifingfrom the variety and differ- ence of talents. - - - 1S6 12. The due proportion between the males and fe- males. - - - 191 ft CONTENTS* CHAP. XL Providence feen in the formation of birds and beads. Se&ion Page 1. On the Elephant, - - 193 2. The horfe and other animals, - 195 3. The provifion made for animals, and the migra- tion of fame 'wonderful. - - 1 98 4. The dormant Jlate offome animals, 200 5. The thick fat of animals in the frozen regions, 202 6» Animals fuited to their climate. - ib. 7. The ufefulnefs of the camel. - 204 8. An extraordinary fact in the hi/lory of the rein- deer. - 205 9. Birds adapted to their filiation. - 207 CHAP. XII. Providence illuftrated in the infect tribe. i. The bee, - -~ - 208 2. The f Ik-worm, the fpider, &c. - 210 3. The animalcula in water. - 212 4. Life limited to no form orfhape, - 213 5. Animals brought forth, when food prepared. 215 6. How far this law extends to the deep uncertain, 217 CHAP. XIII. The relations the animals have to man. 1 . In general intended for mans ufe, immediate or remote. - - - 219 2. The horfe ) the bee, &c. - - 220 II CONTENTS. to. SeGion Page 3. A chain and conn neclion among animals. 222 4. Man's immediate happinefs not the direcl objeB of Providence. - - 223 5. Lift ruclion from the exiftence of hojlile and for- midable animals. - - 2 25 6. Some anfwers to the objections againjl the fupe- riority of man. - - - 226 7. The Jhortnefs of life vindicated ; and formidable animals prevented from increafing too much. 228 8. Man the protector of the inferior creatures. 230 9. Infignificant animals often mojl injurious. 23 1 10. We cannot defend ourfelves againfl their attacks, 233 1 1 . Amidft this hflility^ wonderful that nofpecies loft, 237 12. Mans prefervation amidft fo many enemies a fubjeB of gratitude and praife. - 240 CHAP. XIV. The fuperiority of man. 1. The lower animals much limited in their im- provements. - - - 242 2. Their improvements have generally a reference to man. - - - - 24 c 3. The moral principle our great diflinclion. 247 4. Man diflinguijhed by his defre of exiftence, and his fear cf death. - ^. - 248 £. Man formed for religion. - 250 xii CONTENTS. PART II. CHAP. I. Reflexions on the evidences of Chriftianity. Scdlion Page 1. Some conditions requifite in the evidence. 254 2. A tafk difficult to contrive an unexceptionable body of evidence. - - 259- 3. An attempt , upon the principles of infidelity , to propofe fuel a fcheme. - - 161 4. A comparifon of this fcheme ivith the Chriflian fcheme, _ - - 264 5. Would the univerfal acceptance of the feivifh nation have been in favour of Chrifiianity ? 265 6. If Chrift had publickly appeared to the Jewifh nation after his refurreftion, would that have convinced them P - 268 7. The appearance of our Saviour to his difciples after his refurreclion of the utmojl importance. 270 8. The evidence for Chrifiianity the bejl upon the whole* - - * 272 CHAP. II. A fhort view of fome of the leading evidences of Chriftianity. 1. Evidences internal and external. - 273 2. Evidences of the exifience of Jcfus Chrifl. 275 3. The different verfwns of the gofpel, and the. dif- ferent feels, • «■ - 277 CONTENTS. xiii Station Page 4. Chriftianity continued long without worldly pro- teclion. - - - 279 5. Evidence from prophecy, and its advantages. 280 6. The union of the civilized world favourable, and the extraordinary changes produced by the go/pel. 282 7. The chara&er and advantages of the internal evidences. - - - 284 CHAP. III. The religious (late of mankind before the coming of Chrift. I. Reafon and philofophy never dif covered divine truths. - - . 2Z6 2- The enemies of Chriftianity endeavour to lejjen its merits by praifing other religions. - 288 3. The ancient world ignorant of true religion. 290 4. This knowledge above the reach of our faculties. 29 1 5. When Chrift appeared the whole civilized world under one government, &c. - 292 6. A period of great knowledge. - 294 7. The Chrift ian religion, at its frft appearance , brought to j ever e trials. - - 297 CHAP. IV. The oppofition to the Chriftian religion a ted of its truth. 1. Other religions take their rife in dark ages. 299 2. Chrift and his religion perfecuted at its frft appearance. - - 301 siv CONTENTS. Sedion Page 3. The advantages of this early cppofition, 302 4. His doclrines often in oppofttion to the pafftons and prejudices of mankind, n 304 CHAP, V. The Chriftian religion has all the marks of an univerfal religion. 1. God wider ihis difpenfation may be wor/hipped any ivhere - - - 309 2. And at all times, - - 311 3. All men inter (/led in its general principles, 3 i 3 4. Its duties extend to all, * - ib» 5. Adapfed to our nature, - - 314 6. She bejl plan for our happinefs and comfort, 316 *], Its pofitive injlitutions few, - 317 CHAP. VI. The flation in which our Lord appeared. 1 . A humble fation mofl favourable for examining his characler, - - • 318 2. His religion derives nothing from worldly greatnefs, ^ - - - 320 3. In this flation his friends had the bejl oppor- tunity of being fatisfied, - - 32 1 4. His example more extenftve, - 323 CHAP. VII. On his manner of teaching. 1. No regular method. • - 326 CONTENTS. xt Seftion # t Page 2. This bejl adapted to common capacities. 329 3. Wherever you open in the go/pet, you find a finifijed piece. - - - 330 4. Hisfubjecl and manner generally inter e/ling. 332 c. Conveys important truths in the eafieft manner. 334 6. Teaches without the formality of a teacher. 336 7. Wifdom and authority in his teaching. 338 8. All his inflruclions of the highefl importance, 340 CHAP. VIII. Chrift taught by example. 1. This method entirely new. - 342 2. His life the bejl commentary on his precepts. 345 3. Advantages of this method; firfil fhews all the rules to be praclicable. - • 348 4. Prefents virtue in the moft lovely form, ib. 5 . Gives authority to all his commands. 3 5 1 6. His example perf eel. - - 352 7. How far patriot if myfriendfJjipf &c. recommend' ed in the gofpel. - - 354 8. His example extends to every duty> and he lived a common life. - - - 357 9. Every virtue carried to the mo/I exalted degree: andfirjl in his devotion. - - 361 IC. His other duties to his heavenly Father : his refignation andfubmiffion. ' • - 364 11. His example removed from every extreme. 365 1 2. The fweetnefs of his temper , and the gentlenefs of his manners. - . . 371 13. But in thefe he fill fupports the truth and dig- nity of his char acler. - - 374 xvi CONTENTS. CHAP. IX. His great objeft to recommend fubftantial virtue, and to promote the real happinefs of men. Se&ion ' Pa»c 1. Neither praclijes nor recommends any ufilefs ceremonies. - - - 37p 2. His doblrines and parables direEled to praclice. 379 3. Promotes peace and happine/s. - 381 4. Accommodated to all ranks. - 382 5. The ivifdom of the go/pel difpenfation feen in what it conceals, as well as in what it delivers. 384. 6. No notice of things not ufefuJ. - 386 CHAP. X. Evidence from prophecy. 1. He foretells his death and refurreclion. 388 2. The dejlruclion of Jerufalem. - 391 3* J°f e ph us 1> ears tejlimony to the accomplifhment. 393 4. Remarks on his tejlimony. - 397 5. The prefent Jlate of the Jews. - 398 6. He foretells that he would have a church and followers. - - - 402 7. In injlituting his lajl fupper foretells this. 405 C H AP. XL On the characters of the difciples and writers of the Gofpel. I. Their narration Jimp le and impartial. 411 CONTENTS. xvii Setfion > Page 2. Seemingly without inter efl or affeclion, 414 3. Without concert. - <• 4 J S 4. jT/6/j; fai* no paws to obviate difficulties. 418 £. iVmr come forward in their own char abler, 42Q CHAP. XII, Collateral Evidences, 1. The early divifons in the Chriflian church. 421 2. The New Teflament early tmnjlated into diffe- rent languages. - - 425 3. The Go/pel fubjecled to fever efcrutifiy on its firfl appearance. - - - 427 4. The go/pel the means of civilizing the world* 429 5. The exiftence of f aver y confidered. - 433 6. The fciences and antiquity of the Chinefe exa- mined* • - • 435 CHAP. XIII, A fecond clafs of collateral evidences arifing from detached fads and hiftories. 1. Itfitution of our Lord' *s fupper. '- 436 2. This ordinance attefls many of the fa els in the go/pel hiflory. * 44O 3. Places Chrijl at the head of his churchy and giving them laws. - - 443 4. An evidence of his infight into futurity. 445 5. An evidence of the compofure of his mind. 448 6* The hi/lor-; and characler of Judas Ifcariqt. 452 I xviii CONTENTS. Se&iotl Paed ; but they are fuch as all men muft acknow- ledge to be of importance, and of fuch a nature, that they cannot eafily be contradicted. Men who really have, or affect to have, a philo- fophicai turn of mind, are thofe that are mod likely to be infected with the poifon of infidelity. Such men wifh, and often attempt to aflign a reafon, for every thing that they meet with ; and perhaps not being able to find a reafon fufficient to fatisfy themfelves for fome of the principles of religion, their habits and turn of mind naturally lead them to infidelity. To endeavour to feize upon this habit and tafle, and to direct them to the purpofes of re- ligion, is one great aim of the following treatife ; and if, by the bleffing of God, it fhould prove the means of refcuing any unfortunate young man from thefe gloomy principles, and directing his mind to the cheerful hopes of religion, the labour would not be in vain. The ftudies which have the works of God for their fubject, are of the utmoft importance to young men of leifure, and of an inquifitive mind. They will preferve them from the giddinefs and fcepticifm of the prefent age : they will furnifh them always with fubjects for filling up, with fatisfaction, the hours that hang fo heavy on the idle and difli- pated : they lay the beft foundation for religion and 10 INTRODUCTION. xxiii virtue, they will be the means of training them to habits of fobriety and temperance ; and the furefl path to attain refpe&ability in their refpe&ive fla- tions ; and will gradually conduct them to peace of mind, to felf-fatisfaclion, and to the pureft and mod lading happinefs. POPULAR EVIDENCES, PART I. Popular Evidences of Natural Religion. CHAP. I. Religion may be called Philofophy. i . '"TT HE freedom of religious difcuflion, which has, "* for many years, been allowed and pra&ifed in thefe lands, has done no real injury to religion; but on the contrary has greatly promoted the interefts of this caufe ; and is of infinitely more fervice to the truth, than that dead calm which preceded the re- vival of learning, when all knowledge was funk in grofs ignorance, and the chriftian virtues buried in fuperilition. The attacks made on religion by the enemies of our faith, may be confidered as neceflary to keep alive the attentions of mankind to her in- tereft, to caufe the chriftian virtues to (hike root; and to call forth the exertions of many able advo- cates, not only to defend, but alfo to throw much light on the holy fcriptures. Such I believe is the nature of man, that the knowledge and practice of religion could not. be maintained without oppon- B ( 3 ) ticm and druggie : and therefore Providence has wifely permitted fuch indruments as means to fum- mon the attention of men to religion. Trials and difficulties bring forth into a&ion and exertion the virtues of the chridian life : and the activity and vi- gilance of our enemies are ftro'ng motives for chrif- tians to watch over their lives, and to maintain their principles. Nothing could prove fo fatal to the gofpel as an univerfal toleration, without tyrants to perfecute, without infidels to attack our faith ; and without any herefies or difference of fentiments among chrifiians themfelves. Such a (late looks pleafing in profpec"!, and what chrifiians, I dare fay, often wifh for and pray for, with the bed inten- tions -, but this condition , in the prefent (late of man, would not fuit human nature ; and it would prove fatal to the gofpel. The weapons that we have to ufe, and the only weapons, which ought ever to be brought into this warfare, are reafon and fair argument ; and thefe wielded with good temper and charity. To em- ploy perfecution and force againft the enemies of our faith, is a eonfeiiion of the weaknefs of our caufe ; and a procedure altogether contrary to the fpirit of Chrid's religion. Unbelievers, and all thofe who oppofe both natural and revealed religion affect to found their oppofnion upon reafon and argument, and pride themfelves in their fuperi- ority ; and in contradidin&ion to religion, pre* tend to govern themfelves entirely on the principles ( 3 ) of philofophy. It will be fair then, and mod: un- exceptionable to our adverfaries, to meet them on their own ground : to endeavour to turn their wea- pons againit themfelves. We wifh not to fhield religion under the protection of the civil power or any authority ; but to fliew that we are not afraid of reafon and of fair difcuffion ; we diflike only their prophane fneers, and their wanton blafphemy. Great advantage is foinetimes gained to a caufc by the fkilful management of names, in loading our opponents with terms of reproach ; and in aifuming to ourfelves pompous titles and profeffions to pro- cure the good opinions of the weak and the ignorant, or names of refpect to court the good-will of the virtuous. The infidels have not failed to profit by this advantage. In their attacks on religion, they treat it as the weaknefs of reafon, as the work of prieftcraft, or the offspring of fuperftition. And on the other hand infidelity is extolled, as that fyftem. which delivers you from all fears, fupported by rea- fon, and alone worthy of the dignified name of philofophy. By fuch fnares do they allure the pro- fligate, the giddy, the unprincipled, and the vain. To deprive them then of this unfair advantage, and to procure a fair hearing from thofe whom they have enfnared by their flattering promifes, it will be proper to begin with proving, that they have no right to the exclufive title of philofophers : that the man of religion and virtue is the only perfon who governs himfelf by the principles of phi* B2 C 4. ) lofophy or real wifdom. For he governs himfelf by principles built upon reafon, and that lead to happinefs. And if he fhould be finally miftaken, this miftake will have no dreadful confequence?. Non vereor, ne hunc error em meum mortiii philofophi irrideant. Thefe are the words of a great man of antiquity, when reafoning on this fubject, and mean, that he had the fatisfaclion to be allured, that the groundlefs hopes he entertained of a future exis- tence, if they were groundlefs, could not expofe him to the derifion of thefe minute philofophers, when they and he fhould be no more. Philofophy is one of thofe terms that have been ufed in a variety of fenfes. If we were to limit its fenfe to the origin of the word, we would call it the love of wifdom ; and men then, who devote them- felves to the purfuit of knowledge and wifdom, are to be deemed philofophers. The definition given of it by one, who was himfelf a celebrated philofo- pher and orator is that, cc it is the knowledge of all things both divine and human, with their caufes." And here we may obferve where it differs from natural hiftory. Natural hiftory collects facts, re- lates different appearances of nature, and arranges them in their feparate claffes ; but the philofopher traces thefe appearances up to their caufes, and en- deavours,, at the fame time, to give a fatisfa&ory account of them. 2. The title of philofophy was originally aflumed on a principle of modefty, and was bellowed on ( 5 ) thofe venerable fages of antiquity, who enlightened the world with knowledge and fcience, enforced the interefts of virtue by their writings, and recom- mended its practice by the regularity of their lives. In later times, this venerable title has been fo fhamefully proftituted, till it is now become almoft a name of reproach. It has been avium ed by men, whofe writings have been principally direcled, not to enlighten, but to darken and bewilder the world : writings, not calculated to cheer the human mind, to adminifter ftrength to the weak, and confolation to the afflicled ; but to fpread horror and gloom over our profpedts, and to pull down every prop of life and every confolation. This title has been arrogantly aflumed by men, who have never laboured to fupport virtue, but have aMiduoufly driven to undermine all thofe prin- ciples fo eiTentially neceflary for the fupport of a good life. This title has been prophaned by men of the molt profligate morals, diflinguifhed chiefly by their outrages on fociety,and the number and enor- mity of their crimes. This title has been difgraced by men notorious for their abufe and contempt of religion. It is no wonder, therefore, that it is now become a term of ignominy and reproach. But, from this original meaning, philofophy has pafled through a variety of changes. It means the fuccefsful ftudy of nature, of medicine, of morals, and of the law. It is ufed even in a loofer fenfe, meaning the propriety and reafonablenefs of fuch S3 ( 6 ) and fuch things ; and thus every perfon, that can reafon or wrangle, call themfelves philofophers. 3. It is not then from affectation, or from the love of Angularity, that I wifhed to have given the name of philofophy to this treatife. It was rather in compliance, in the firft place, with the tafte of the times, and to fuit the humour of thofe who wifh to be deemed philofophers. This is now be- come a fafhionable title, and prefixed to works, where it applies with much lefs propriety, than when it is given to religion. "We have the philofophy of hiftory ; we have the philofophy of rhetoric ; we have the philofophy of the human mind; the philo- fophy of politics ; and, to the bed of my recol- lection, we have alfo the philofophy of romance : and why not, then, the philofophy of religion ? 4. But there was another reafon, and one of more confequence, for wilTiing to prefix the title of philofophy to this treatife. It is not uncommon to place philofophy and religion in oppofition to one another, as if to infinuate that they wereoppofite and irreconcileable ; as if the one were founded upon reafon, and the other reded wholly upon cuftom or dogmatical affertion. And, whilft every petty and infignificant ftudy arrogates to itfelf the name of philofophy, muft the moft important and intereft- ing of all ftudies be deemed unworthy of the name of wifdom ? In this treatife then, I hope to fhew that religion, with great juftice, puts in her claim to the title of ( 7 ) pbilofophy, as founded on the bed evidence, as fupported alio by the moft powerful arguments, as the moll fublime ftudy, and worthy the exertion of our bed powers ; and, in its application, as of the utmoft confequence, to conduct us to true vir- tue, dignity, and happinefs. It has undoubtedly been of the greatefl injury to religion, that many of her zealous, but inju- dicious friends have fet her at variance with right reafon, and prefented her often in fuch a drefs, that reafon could neither acknowledge nor fupport her pretenfions. Nothing has tended more to the reproach and difcouragement of religion, and no- thing has contributed more to the encouragement of infidelity than fuch oppofition. It is by right reafon that we mull examine the pretenfions and evidences of revelation : it is by right reafon that we are to judge of the truth or faifehood of the doctrines and precepts of religion ; and it is by right reafon only, that we can diftinguifh between the impoftor and the true meflenger from heaven. And the more we decry the exercife of reafon, the more fufpicious do we render the religion that rejects its affi (lance ; and the wider door do we open for the inroads of infidelity or falfe religion. 5. By various ways have the injudicious friends of revelation brought difgrace and difcredit on her facred caufe. They have advanced doctrines utterly inconfiitent with reafon j and have maintained, as articles of faith, articles incontinent with our con- B 4 ( 8 ) ceptions of the juftice or goodnefs of the divine administration, and contrary to thofe ideas that we form of the greateft and the beft of beings. They have alfo laid too much ftrefs on myfteries, which they themfelves can neither underftand nor explain, and have placed confidence in opinions that can adminifter neither to hope nor comfort, and can have no tendency to fupport virtue and morality. Such unwife conduct has afforded an handle to the enemies of religion, to reprefent the whole as unmeaning or irrational. On this part I have fome remarks to offer, to prevent mifconflruclions. 6. Doctrines, or articles of Faith, inconfiftent with reafon, can never be received by the under* Handing ; nor can they ever produce any good effect on the heart. Men may affect to believe them, but this affectation can never beget any fincere con- viction, nor have any power in the government of the life. But, on the other hand, I do not mean to fay, that we are not to admit any thing into religion but what we can perfectly underftand. This is a point that every man, that ftudies nature aright, muft abfolutely reject. At every ftep that we take in this ftudy, we meet with innumerable difficulties, things above our reafon, things that we cannot account for, and an infinite number of things that we cannot poiTibly underftand. But what mould we think of that philofopher who mould refufe to ( 9 ) believe in fuch appearances, and without being able to aflign any other reafon, than that they are not level to his comprehenfions and capacity ? 7. In the heavens we daily fee things, of which we cannot give any fatisfaclory account. We find there comets, whofe path and courfe the aftrono- mer cannot fubjecl: to any known law. Thefe awful vifitors come upon the world unexpected : they continue for fome time to furprife the curious and inquifitive part of mankind, and to frighten the vulgar; and fly off again with rapidity to vifit diilant worlds. Thefe mock all human calculations : we cannot tell whence they come, or whither they go. Now would it be confident with reafon and philofophy for us to^refufe our affent to fuch phe- nomena, merely becaufe we can give no fatisfactory account of their motions and laws ? The common as well as the uncommon meteors, which are often feen in the heavens, are equally wonderful and inexplicable. They burft upon us all at once, always unexpectedly : they fill us with wonder and furprife, and, in a moment, they break, they vanifh, and leave not a track behind. Thefe alfo baffle human reafon, and defy the re- searches of the mod accute philofopher to give a liitisfactory account of their origin and laws. Appearances much more familiar than thefe, and to which we are daily vvitnefles, are to us almofl equally myiterious. We cannot tell how the rain is formed. Hath the rain a father , or tvb§ 10 ( 1° ) hath begotten the drops of the dew? How do the clouds fupport this collection of water in a region that mufi: be much lighter than themfelves ? At what height are thefe collections placed ? What mult be that powerful caufe, that fo fuddenly col- lects the water difperfed and diffolved in the atmof- phere, and in a moment precipitates it in a deluge upon this earth ? We are equally at a lofs to explain how the fnow is formed, and to account for the fevere cold in thefe higher regions, that indantaneoufly congeals the moifture into hail, as it defcends on the furface of this earth. We are flrangers alfo to thofe laws, by which vapours afcend and defcend. We know not how the clouds are collected and balanced, and what is that principle that gives to them various fantaflic appearances, for the amufement of the imaginations of men. Again in the bowels of the earth, it is difficult to account for the formation of (tones and metals ; for the different ftrata of coal, of fand, of lime, and various minerals, not regulated by any of the laws of gravitation admitted by philofophers ; bodies fometimes of the greater gravity being placed over v others much lighter. Such appearances mock all human wifdom, and tell man to be humble and diffident, and confefs how much he is deficient in knowledge. 8. In thefe cafes the fact is evident, the caufe lies in obfeurity, deeply removed from all the know- ( » ) ledge and penetration of man. Now, if we meet with thefe difficulties in our refearches into the works of nature, need we be furprifed if we meet alfo with difficulties in our inquiries into religion ? Admit the exiftence of God and his providence: thefe are in themfelves pleafmg and comfortable do&rines ; yet we mult not expect that they will be without their difficulties. In our contemplation of the works of nature, but more particularly, in our attention to the hiftory of mankind, we mall meet with mcuiy things that will not be eafy for us to reconcile to thefe principles. 9. At firfl fight, fome appearances on this earth may feem inconfiftent with the care and goodnefs of an infinitely wife and benevolent being ; and yet thefe appearances, further experience and more enlarged knowledge will fatisfaclorily explain. The vaft barren mountains, the rugged and unfruitful rocks, the ftagnant and putrid marfh, the extenfive deferts of fand, the intolerable heats of the torrid zone, and the infupportable colds of the frozen regions, may all appear to us ufelefs, and even hurtful. We may fuppofe, that they might have been laid out to more advantage in fruitful fields and rich paftures. We cannot know, and never mail we be able to know, all the various purpofes that thefe parts of nature are intended to anfwer. One thing we fee, they contribute greatly to the variety, and perhaps to the beauty and utility of the whale. The high hills we know to be neceffary ( 12 ) for collecting vapours that float in the higher re- gions, for condenfmg thefe vapours, and for tranf- mitting them through various channels in the bowels of the earth, properly filtered and prepared for feeding thefe immenfe dreams and rivers of water, fo necefTary both to man and to bead. Defcending from thefe great heights, they fpread, not only in fprings to every adjoining valley, but are capable of rifing alfo to all inferior hills. The moll barren and extenfive fands alfo, I make no doubt, have their peculiar ufes : the putrid and flagnant lakes have their inhabitants, and thefe likewife contribute fome benefit to the whole. But fuch appearances convey to us this important inftruclion, that whilft fufficient fupplies are pro- vided for every living creature in the fruitful and pleafant parts of this earth, they tell us the power that God has over us ; they fhew us what he could have done* and what he may do, by converting the mod ftuitful parts into thofe dreary and inhof- pitable regions : that he that created, can deftroy ; and that the fame power, which furniflies us with fo many bounties and bleffings, can change all thefe for the correction and punifhment of a guilty world. The unfruitful parts of the earth furnifh us, there- fore, with a (hiking contrail to the riches of God's bounties. It will be a fufficient anfwer to all thefe objections againft God's goodnefs, to recollect, that he has furnilhed us with fufficient means for the fupply of ( i3 ) all our wants, provided we employ the aid of our own induftry, and partake of the bounties of his providence with a proper degree of management and frugality. Without labour we ought to par- take of no blefling, for labour is abfolutely necef- fary for our happinefs. ic. Befides the difficulties we meet with in the natural world, we meet with fimilar difficulties in the moral world, which, on account of our imperfect knowledge, we cannot fatisfactorily reconcile to the juilice and equity of the divine adminiftration. We fee frequently good men unfortunate in all their fchemes, unfortunate in their plans for the advance- ment of their worldly interefts; unfortunate in their children ; liable alfo, and expofed to many bodily fufferings ; ill-treated by the world, unjuftly afperfed and perfecuted. Now how are we to account for all this, on the fuppofition that the world is under the government of infinite wifdom and gocdnefs? On the other hand, we fee wicked men very often triumphant, frequently elevated to places of great power and dignity,, fortune favour- ing all their fchemes ; and after all, thefe very men retiring from the world without any manifeft token of the divine difpleafure. There are undoubtedly principles, by which we may account for fome of thefe appearances, and perfectly confiftent with our belief of the divine adminiflration. Yet (fill all difficulties will not be perfectly folved, This we are not to expect. We C 14 ) are to wait patiently, till more light be let in upon us ; till that day, when " the ways and works of God (hall be juftified to men." Now if we meet with fuch difficulties in the works of creation and providence, may we not expect to meet with fimilar difficulties in revelation f ii. In the works of creation and providence, we are compelled to admit things, for which we cannot fatisfaclorily account ; and if, then, there be fome parts in revelation, which we are called upon to receive, and which we cannot account for, would k be like philofophers, or like reafonable men to reject the whole, on account of fome obfcurities or difficulties that exift in fome parts ? To fay that the world was not created by God, merely becaufe wc cannot tell how almighty power could create this world from nothing, is that like men reafoning on fair principles, or like men ac- quainted with all the weaknefies and imperfections of our nature ? 1 2. May not mod of our objections reft entirely on our own ignorance, and on our limited capacities and views ? This we know, from experience, that many things which appeared to us, at fir ft fight, to be fevere and unkind, when more light has been let in upon u$, and when we have been favoured by better experience, we have highly approved, and have found them conducive to our real happinefs and good. Now, have we not reafon to infer from this, that at fome future period, we lhall fee ail the ( >5 ) difpenfations of providence in the fame light ? when we fhall fee in every difpenfation the mod perfect wifdom and goodnefs ; and that all thefe we fhall finally approve and highly adore. Under the chriftian difpenfation alfo, we mud expect to meet with difficulties. We may not be all agreed about the nature and dignity of the divine Saviour. We may not be able to fee all the reafons why infinite wifdom fent fuch an illuftrious perfonage, on fuch an errand, in fuch a low flation, and to give him up to be " defpifed and rejected of men." And would it then be a. mark of our wifdom, and of our improved reafon, to reject the whole fyflem on account of partial difficulties? Would it not be more agreeable to our character, humbly and thankfully to receive this divine light and bleffing, notwithstanding fome difficulties with which, they may be accompanied ? There is then, I think, an infinite difference between admitting things without reafon, and evidence, or things contrary to reafon i and re- ceiving fome things, that we cannot perfectly under- Hand and fatisfactorily explain. We meet with great difficulties in the works of nature and provi- dence ; and can we expect to find religion entirely clear of difficulties ? It is unbecoming a philofopher to argue in this manner. He mud certainly be a great ftranger to real ftudy and the powers of his own mind, or he mult be unaccountably prejudiced. ( Iff ) C HA P. II. The Characters, the Arts, Talents, and favourite Studies of infidel Philofophers. i. npHERE are two errors to which men are in ■*• general liable* and which every philofopher fhould carefully avoid. It is an error to be too cre- dulous, to admit of facts or inferences without a fufficient degree of evidence and without proper ex- amination : and there is another error, equally unfa- vourable to true fcience and real improvement, to be too incredulous, to receive nothing that is con- trary to our own experience, and nothing for which we cannot give a fatisfa&ory account. Men belonging to either of thefe clatTes are very unfit for the fair inveftigation of truth, and ftand a miferable chance of making much improvement. Both of thefe difpofitions are marks of a narrow underfland- ing. Thefe errors are in general found difunited, and do not often meet in the fame mind. Some are naturally credulous, and of courfe eafily impofed upon. Such perfons readily admit the evidence and teflimony of others without due caution, and a fuf- ficient attention to character. This might be ex- emplified in feveral pretended philofophers. Others again appear to be diflruftful of every thing, and look upon it as eiTential to a philofopher to doubt, and fcrupuloufly fift every teflimony and evidence* ( *7 ) This fometimes is carried to a mulifii obftinacy, to reject, without a fair hearing, every thing contrary to their own experience, and that militates with the fyftem that they themfelves have eftablifhed. This alfo is unfavourable to improvement. Such men wifh to fend down to pofterity the fyftem of philofo- phy or religion which they received from their an* ceftors. But fometimes thefe errors are found united in the very fame perfon ; too credulous in what fa- vours their prejudices and their pre-eftablifhed opi- nions; too incredulous in every fact or argument, that threaten to overthrow them. People of weak underftandings, but fometimes of honed hearts, too readily fvvaliow aflertions that fail in with their prevailing humours and taftes. And philofophers alfo, in purfuit of a favourite fyftem, will not be over fcrupulous in the facts that are to be ad- duced in its fupport. They are too apt to make truth bend to their own inclinations. It is not fafe then to rely much on their experiments. The moment a man feizes on a favourite fyftem he becomes a party-man ; and feeks only for the means of efta* blifhing his wifhes. None perhaps are more charge- able with this error, than many of our infidel phi* lofophers. With much facility do they receive and retail every report injurious to the caufe of chrifti- anity : and with equal obftinacy do they hold out againft every evidence or argument for the eftabliih- mem of its truth* C ( i3 ) 2. In the writings of Voltaire you will find this remark fully illuftrated. He never lofes an oppor- tunity of throwing out fome infinuation unfavour- able to the gofpel. Every fabulous or abfurd ftory that has been invented or propagated, either by the ancient or modern enemies of Jefus Chrift, he is careful to collect and to report them with confi- dence, as if they never had been ftated or refuted before. On this principle, we can account for many of the ridiculous ftories that he has triumphantly re- tailed concerning men or women, that have been honourably mentioned in the facred writings. In what is called a Philofophical Dictionary, the chief aim of the author is undoubtedly to under- mine our facred religion. This book, with much more propriety, would have been entitled a diction- ary of infidelity. For the good, the unexceptionable, or the excellent articles are only to make the poifon more palatable : and the wit and entertainment Scat- tered through all its pages are artfully calculated to draw the attention of mankind to a contempt for chriflianity. Whatever be the fubject on which he writes, he feldom miffes an opportunity of dragging forward religion. We find there feveral articles on different men of diftinguifhed characters, both in the Old and New Teftament ; and they are brought forward, either to expofe them to ridicule, or to weaken the evi- dences of religion through their im perfections and failings. And the religion which he attacks is fel- ( '9 ) tl'om that religion which we find in the New Tefta- ment ; but generally as it is prefented to the world in the corruptions of the church of Rome. But his aim is, not to expofe thefe corruptions, for they are introduced fo as to make them to be believed the genuine doctrines of Jcfus Chrift. This is a mode of attack that will have its weight with the ignorant and unprincipled, but can fcarcely injure thofe of honed minds, who have the power and op- portunity of fearchin?r and examining for themfelves. The hiftory of Mofes is miferably mangled to ferve his puipofe: and into the hiftory of Jofeph, ridiculous fables and monftrous falfehoods are intro- duced, for the fake of turning the whole into ridi- cule and contempt. The Jews are the conftant butt of his impious wit : he fpiis forth againft them every fpecies of venom j and for no other reafon,but merely becaufe they were entrufted with the oracles of God, This fpirit well illuftrates the credulity of the phi- lofopher, on the one hand, in his readinefs to be- lieve, and in his keennefs to retail every thing that can throw a reproach on revelation. And it illufc trates alfo the other part of the character ; the obftinacy of philofophers in admitting whatever oppofes a favourite fyftem. In the hiftory of re- ligion, you cannot meet with more determined bigotry, than in the hiftory of Voltaire and his affociates. They believe every thing againft Chris- tianity, and they relufe to admit any fact or argument that will operate in it* favour. ( 20 ) 3« * n fappou of their determined hatred to the gofpel, they give a different direction to their cre- dulity. Infidel writers carefully collect or fabri- cate every thing refpectahle and honourable con- cerning Zoroafter, Confucius, and Mahomet ; and give to thefe traditions or inventions all that plaufi- biliry and credit, as if founded on the bed of evi- dence. And yet, with refpect to fome of thefe, it is difficult to fay at what time, or in what part of the world, they made their appearance. It is per- haps difficult indeed, to afcertain whether fuch a perfon as Zoroafter ever did exift ; or whether there were one or more of the fame name. If Plato or Socrates is honourably mentioned, and inftances given of their virtues ; thefe accounts are received to the fulleft extent, without any kind of diminution or diftinclion. But our Saviour or his apoftles, or any of the patriarchs or prophets, are never introduced, but with a deilgn to lefTen their excellencies in the opinion of the world. Where then is the wildcat and candour of the phiiofopher ? and where do you fee his honeft and impartial in- veiligation of the truth ? They may talk of fuch things in their clofets, but whenever they come for- ward on the theatre of the world, you fee in them the fame weaknefs, the fame pride, the fame envy and jealoufy, ana the fame bigotry and party-fpirit ? as in all other men. Their enmity to the gofpel further appears in that cheerful nefs, with which they honour every ( 21 ) impoftor, that fets himfelf up in oppofition to the doclrines of Chrift. Every anecdote favourable to the character, to the views, and writings of Maho- met, though founded on the flighteft evidence, they will gravely relate, and build upon it fome important confequences. We obferve the fame fpirit discovering itfelf in another direction. To invalidate the truth of the fcripture hiftory, and to infinuate the uieleffnefs of revelation, heathen nations are brought into a com- parifon with the nations of the chriftian world ; and, as you may eafily guefs, the comparifon does no honour to the chriftian caufe. We have, for in- flance, from one of their leaders, wonderful ac- countsof the ftate and improvements of China. Their origin is traced back to a period many thoufand years more ancient than what Mofes affigns to the earth itfelf. We have alfo wonderful accounts of their integrity and virtues, of their inventions and improvements. It is very wife in them to fix upon the Chinefe as the mod ancient nation in the world; becaufe, whilft the jealoufy of that people prevents all refearches into their records or polity, it is not eafy to give a direct confutation to fuch afTertions. But of the truth of thefe afTertions they have not been able to furnifh to the world any plaufible evi- dence. And yet fuch afTertions, which iland in direct oppofition to the hiitory of all other nations, will require no flight evidence to gain a favourable reception. c 3 ( »* ) And with refpeft to their honefty and integrity, fuch as have had with them any commercial inter- eourfe, (and thefe are the only people that have an opportunity of knowing them) do not fpeak with fuch rapture of thefe virtues. They are not lefs crafty and impofing, and not more upright and fair, than other commercial men. From their fciences and difcoveries we have not been able to import much improvement to the weftern part of the world. We are not behind them in geography, in navigation, in aftronomy, or in any part of the mathematics. Their ink, we fome- times make ufe of, and their fine earthen-ware we alfo largely import ; but for this earthen-ware, we are perhaps more indebted to the nature of their foil, than to the genius or invention of the people. If thefe people had been believers in Chrift Jefus, they would perhaps have been reprefented as the mod ftupid, illiterate, and unprincipled, of men. Phiiofophers are not without their prejudices ; and all their learning and icience have not yet enabled them to hide their prejudices from the world. 4. But yet, on the other hand, thefe very phiiofo- phers, when fpeaking of the evidences of chriftia- nity, will admit nothing but rigid demonftration. They examine all the evidences with feverity ; they demand evidences, which the nature of the fads will not admit, and fuch evidences as are incompati- ble with our prelent fituation : and when they can- ( *3 ) not confute by fair argument, they plead for the application of ridicule as the beft teft of truth. Such, too often, is the conduct of thofe men who arrogate to themfelves the exclufive title of philofo- phers. 5, But thefe men are not exempt from other in- firmities of human nature, nor from fome of thofe peculiar weakneiTes, with which they charge the followers of Chrift. We have inftances of fome of them even admitting the reality of divine illumina- tion, which, in the common affairs of life, Chriftians very feldom, or only fuch as are enthufiafts, in re- ality will admit. Lord Herbert, one of the fathers of modern in- fidelity, in his own life, written by himfelf, gravely relates a prayer, that he offered up to the Supreme Being, for his direction about publifhing an infidel book ; and tells us of an extraordinary fignal that he received from heaven in favour of his publica- tion!! Had any ferious Chriftian related fuch an anecdote of himfelf, though the requeft of his prayer had been in favour of a book written for the fupport of piety and virtue ; what a fubjecl: would this have been for ridicule to our modern philofo- phers ? This may ferve, however, to prove, that there are enthufiafts, and perfons of extraordinary faith, amongft infidels as well as amongft chriftians. Now if the mode of fupporting the doctrines of infidelity be fo exceptionable ; if we fee that they difcover all that weaknefs and unfair practices G 4 ( 24 ) which they are fo apt to blame in their opponents ; it is next proper to examine, whether the fafhion* able ftudies of thefe philofophers be entitled to the appellation of wifdom. If we fix then upon fome of the leaders of this feci:, and who have of late flood foremoft in the mod fafhionable ranks, we fhall be able to regulate our judgment of their inferior group from the opi- nion that we form of their leaders. In what then confifts the philofophy of Voltaire, Roufleau, and D'Alembert, or of thofe who have been the mod eminent in this line, in our own na- tion, of Hobbes, and Shafcfoury, and Hume, and in a later period (till, of Gibbon and of Godwin ? Have their labours been directed to promote the happi- nefs of mankind, to the deftruction of vice, and to the promoting of virtue ? Have their writings con* tributed to the peace and happinefs of fociety, to the maintenance of regularity and good order ? Has the world been enlightened and improved by their fervices ? In this lift we find men of great and various ta- lents ; fome of profound difcernment and ftrong judgment ; fome of the mod brilliant and bright imaginations ; fome who exprels themfelves in lfrong and nervous language ; and others who clothe their thoughts in all the beauties of eloquence. Such talents, properly directed, might have been of the greattif fervice and blefling to the world. Such men have much in their power, The fame talents, ( 25 ) employed in the caufe of virtue and true religion, in promoting the interefts and happinefs of fociety, might have contributed greatly to the peace and repofe of the world, and have long averted thefe judgments, that are now awfully poured down on one part, and (till threatening the other parts of the Chriftendorn. The prefent anarchy and confufion fpread over Europe, the numerous crimes and cruelties, that have within thefe few years difgraced France, and even human nature, are all to be charged to the labours and to the mifapplied talents of thefe philosophers. It would perhaps be unfair and unjufl: to fay that they had all thefe evils in contemplation, and that their exertions were directed for the accom- plimment. This no man of candour will contend. But (till, that thefe effects have been produced by their doctrines, appears equally certain, although undefigned at that time by thefe authors. They were labouring for the demolition of what they called prieflcraft and fuperftition, which, in their vocabulary, are only other names for the chriftian religion : but with this they have pulled down virtue, and every virtuous principle, and have turned afloat, without check or controul, every bad pahlon of the human heart. From the effefts then, we may judge of the wif- dom and propriety of the caufes, and be able to fay, fchat fuch labours deferve not the name of philofo- ( 26 ) pby; and that thofe men, who have affirmed to themfelves this arrogant title, are utterly unfit for preparing fyftems and principles for the govern- ment of the world. Thefe philofophers we find in the various walks of literature ; hiftorians, poets, politicians ; we find them in mathematics, metaphyfics, law, and on morals; but very few of them, indeed, writing on the works of nature. The queftion then arifes, to what great object were all their labours directed, fa as to entitle them to the name of philofophers. Metaphyfics, that moft uncertain of all ftudies, that fource from which they fetch all their artillery, which they play off againft virtue and religion ; metaphyfics, that fchool of wrangling and endlefs difputation; metaphyfics is their favourite and fafhion- able ftudy. The very foundation of this ftudy is doubtful. You have no data to proceed upon, no fixed principles about which all men are agreed. We are greatly ignorant of the operations of our own minds ; the caufes and the fprings of thought and volition. We cannot decide how far we are free agents, and how far we act under reftraint. We cannot determine how the mind acts upon the body; or, again, how the body affects and influ- ences the mind. Our duties themfelves are in general obvious and plain; but we cannot deter- mine whether, in the performance of thefe duties, we ad from a moral principle implanted in the breafl of all mankind ; whether we act from a fenfe ( n ) of beauty or propriety ; whether we act by com* pulfion, or whether we be free and unreftrained. We may eafily then fee the uncertainty of that fci- ence which pretends to determine all thefe difficult points ; and to fix what no man can fully under- Hand. Here then is a wide field for men of ta- lents and ingenuityto puzzle, perplex and bewilder the world. This is the fcience that has unhinged all principle, that renders doubtful every duty, that has led men to difpute the exigence of every thing. One dif- putes the exiftence of matter, another of fpirit, and a third dares to difpute the exiftence of the Deity himfelf. In this enlightened age we fee juflice explained away, marriage reprefented as a criminal reftraint, and the foundation of every duty undermined. And, as a fign of the deep depravity of the age, thefe doctrines are heard with patience, and even, . in many inftances, with favour: they meet with fupporters and with difciples. Thefe are fome of the boafted favours for which the world is indebted to thefe philofophers. This is that light that they have given to the world ; and fuch are the hurtful prejudices that they have re- moved from the human mind ! It may, perhaps, be worthy of remark, that men may be very deep in this philofophy, and yet may be, in fad, grofsly ignorant. This is an excellent fcience for wrangling and endlefs difputation, be- ( 2* ) caufe men may be qualified for this ftudy, without reading, without a colle&ion of fads, and without the knowledge of any thing either in earth or ia heaven. 8. To the honour of true philofophy, many of thofe who have been the mod diftinguifhed for their knowledge of nature, have been equally diftinguifh- ed for their piety and virtue. Such was the honourable Mr. Boyle, a name familiar to philo- fophy and religion. He purfued the ftudy of the works and laws of nature with unremitting nffiduity, and contributed greatly by his labours, to the efta- blifhment of true philofophy. And it is equally well known, that he directed all this fublime know- ledge to flrengthen the evidences and interefts of religion. His reverence for the Supreme Being was profound and exemplary: and his zeal to pro- pagate religion was unwearied ; and to this he de- voted much of his time and fortune. The illuftrious Newton, the prince of philofo* phers, was an ornament ro human nature, not # fo much by his knowledge and great difcoveries, as by his eminent virtues, and his veneration for reli- gion. No man ever rofe to greater fame during his life, than this illaftrious philofopher ; yet he was the mod modeft. and the leaft alTuming of all men. His modefty and amiable manners manifefted them- felves in the diffidence with which he brings forward t-hefe extraordinary difcoveries, which aftonifhed the world. *3 ( 2 9 ) Such men Hand as ftriking contrails to our new philofophers, who are arrogant, proud, and con- ftant boafters ; noted not only for irreligious prin- ciples, but for profligate manners. Mankind have derived no good from this fchool ; no principles to difcountenance vice, and to ftrengthen the great duties of humanity, of charity, of juftice, of fobri- ety, and of truth. 9. And, if they have produced no good princi- ples, I am fure they have endeavoured to deprive the world of every noble motive to aclions ; and to rob men of their bed comforts and hopes. They have planted among their difciples pride and felfifhnefs, doubt and diftruft, gloom in profperity, defpair in adverfity, and horror in death. Thefe are the great bleflings that they have conferred on the world, and the fupreme happinefs they provide for their followers. 10. I know that their difciples will tell us that they have been friends to the liberties of mankind. And, it mull be acknowledged, that their writings have certainly contributed much to call the attention of the world to civil and religious liberty. To en- quire into the motives of thefe exertions may not be generous ; whether thefe exertions were made from the real fpirit of liberty, and to refcue mankind from tyranny and oppreffion, or whether they origi- nated from a fpirit of pride and envy, and from a defire rather to pull down than to build up ; to bring down the great and the powerful to the com- ( 30 > toon level, but without a wifh to raife tip the low and diftrefied. Befides, their doctrines mingled too much of licentioufnefs with liberty, and had a tendency to introduce that liberty which confifts in being ex- empted from fubordination, and in the total dif- folution of the bands of fociety. I acknowledge it is not fair reafoning to judge of the motives from the effects produced ; other- wife the prefent relaxed (late of the civilized world would warrant us in faying that the motives were abominable. li. But there is another way of judging of motives, from the fpirit and manner in which the doctrines have been propagated. Thefe philofo- phers have endeavoured to correct many errors and abufes in government; they have laboured ftrenu- oufly in their writings to pull down arbitrary power* and have come forward with boldnefs to fupport " the rights of man." Allowing thefe claims, yef* in their attempts, they have been careful to exalt themfelves ; and with arbitrary power, they have torn away every principle that governs and influ* ences the human heart ; and when they lafh the tyrant, it is in all the pride and arrogance of tyran* ny itfelf. The world, judging now from fad experi- ence, will have no great caufe to admire and blefs the change. For they have impofed on mankind, whether defignedly or undesignedly, matters more unreason- able, more capricious, more cruel and oppreffive, than thole whom they have driven from the world. ( 3* ) Allowing then, in the fulled extent, the utmoft of their claims ; thefe are but poor favours to the great bulk of mankind, and will never be able to compenfate for the evils that thefe phiSofophers have fpread on the earth. If philofophy, therefore, means the purfuit of wifdom, we may judge from this ftatement, what right thefe philolbphers have to this proud dillin&ion. They promote not the happinefs of mankind, they have no tendency to exalt and improve the nature of man. DifmifTing then, for the prefent, the examination of the claims of infidelity to the name of philofo- phy ; let us next examine the claims and preten- fions of religion. CHAP. III. On the Claims of Religion to the §har after of Wifdom* I. TN favour of this claim, there are two evident foundations. In the firft place, it may be fhown that religion is founded on right reafon ; and, fecondly, religion is true wifdom, becaufe it leads to the fupreme good. Religion is certainly, the only road to happinefs ; for it is that courfe of life which renders a man moil ufeful and mod agreeable to fociety, that qualifies him the bed for every ftation of life ; and it is that courfe of life which makes him the mod pleafed with himfelf. C 3> ) The firft thing that may be advanced on the? reafonablenefs of religion, is to obferve that it has its foundation in the human mind, and appears naturally infeparable from man. It is fo natural, that, I believe, no man can be really pleafed with himfelf, if he neglecl the important duties of reli- gion. He is then acting under reftraint, and a continual preflure ; he is acting againit conscience, and the dictates of his own heart ; and, after all the pains he takes with himfelf to bend his mind to the contrary principle, nature will, every now and then, break out, alfert her juft claims, and give ftrong indications, that man was formed for religion. Infidelity is not natural to man ; it is not conge- nial to his hopes and fears, to his defires and ^verfions ; it is inconMent with his dignity and that proud pre-eminence which he aiTumes over all the inferior creatures : it requires violence to nature to perfuade him, that he has no father in heaven, to whom he can addrefs himfelf on all occafions ; to whom he can offer up expreflions of gratitude for his bleflings ; and to whom he can look up for help in his diftrefs. His heart, with extreme reluclarce mud admit, that he is cut off from all hopes of further knowing and adoring his Maker, in a future and a better world. Among the different definitions given of man, there is, perhaps, none fo expreffive, none fo cha- fa&eriftic as to define him a religious creature. This marks immediately his nature, and feparates ( 33 ) him effentially from every other animal. He has been defined a rational animal, but we are not fure that this character belongs exclufively to hirtn Some of the inferior creatures give itrong indications of powers and faculties very much refembling rea- fon. There is a docility in the dog, a natural cun* ning in the fox, and a high degree of fagacity in the elephant. We are at a lofs by what name to diftin- guifh thefe, or to afcertain from what principle they proceed. But by whatever name we defignate them* in their reflexions and different actions they approxi- mate very near to what we call reafon. But in ndf one of the lower animals do we fee any thing, in any meafure, refembling religion. Not the fainted trace of this principle appears in any other creature of this lower world, but what we fee in men. Such men, therefore, as throw afide this glorious didinc- tion, dived themfelves, by this act, of the no- bled ornament of their nature, and that which dif- tinguifhes them the molt effectually from the bead that perifhes. That man is naturally inclined to religion appears from various confiderations. And this is not a new principle but coeval with man. Wherever you find man there alfo you find religion. Go back to the origin of the world, or as far as hidory can carry your refearches, and there you dill fee man a religi- ous creature. Examine all countries and all the dif- ferent ages of the world, and you will find no race, no nation, that can be properly faid to be utterly D < 34 ) deflitute of religion. In fotne of the lately difcovered idands, particularly in New Holland, it has been advanced, that our fettlers on that coafi have not been able to find, among the natives, any traces of religion. Thefe people, by all accounts, are the mod ftupid and favage of the fpecies. Whether, therefore, on account of that grofs ignorance and ftupidity, they may be diverted of this diftinguifhing character of our nature, or whether our hiftorians of that country have had fufficient opportunities to afcertain their true character and manners, mud be determined by future and more accurate inquiries. But this and fome other exceptions will not deftroy - the generality of the principle, that man is a reli- gious creature. If hiftory then prove the antiquity and extent of this principle, we find it alfo arifing from his very nature. His hopes and fears, his defires and aver- fions direct him equally towards religion. A prin- ciple then, that operates fo univerfally and exten- fively, can never be found without a caufe. This principle muft have been implanted in men to anfwer fome wife and good purpofe : and it gives us great room to hope and to truft, that there muft be objects correfponding to this great principle. 2. We cannot afcribe this principle to the pre- judices of education ; becaufe this fuppofes a ge- neral confederacy at all times, and among all na- tions, the raoft diftant and widely fcattered over the ( 35 ) various parts of the earth. It fuppofes an agree- ment among nations, that never could have any poflible correfpondence, feparated from one another, during all ages, by unpalTable oceans and defarts ; among nations difcordant in government, laws, language, manners, and every thing. To affirm that this principle is the child of preju- dice or habit, is equally reasonable and fair as to affirm confcience, or the facuky by which we dif- tinguifh between what is right and wrong, to be the prejudice of education. Religion feems equally a part of man as confcience, as the fentiments of virtue, of juftice, and beneficence. Thefe principles are fo interwoven with our nature, that we carinot dived ourfelves of them at our pleafure. They cannot be thrown afide with the fame eafe, as we can throw afide our coat or any garment. 3. Thefe reflections, if founded on reafon and truth, give us room to hope and to believe, that all the attempts of infidelity to root out the religious prin- ciple, and to banifh religion from the earth, will prove on all occafions vain and fruitlefs. Human nature will refume its juft rights and maintain its honours. Men of profligate principles may endea- vour to throw off the falutary reftraints of religion ; but thefe attempts muft mifcarry with the great bulk of mankind. It appears equally plaufible, as if we were to attempt to rob man of his reafon and his underftanding. They may be fo far fuccefsful, as to corrupt religion. This has been done too often 5 D 2 ( 36 ) but human nature requires religion in one fliape or other for its government and fatisfa&ion. Perhaps few men commit more follies than thofe who call themfelves philofophers. They fpecu- late in their clofers, upon human nature, and there devife principles in themfelves impracticable and un- applicable to man. The founders of the ftoic phi- lofophy laboured to root out the feelings and na- tural affections of the human heart. They drove to convince us, that there is no pain, no joy, and no pleafure ; and they command their difciples to act upon thefe principles. When injured, when in torment, they were to fay that pain was nothing ; and to bear all the deprivations of life, and the lofs of all its comforts, without exprefling the fmalleil uneafinefs or difatisfaction. With equal propriety have modern philofophers attempted to rob men of religion, and to perfuade him that all is prejudice ; that religion is the creature of habit and the con- trivance of priefls and ftatefmen. Human nature recoils at fuch principles and vindicates its right to this honourable diflinction. 4. But we fhall find religion founded on right reafon by an examination of its leading principles. There is an intimate connection between the doc- trines of religion and its duties ; that is, certain and clear duties follow from the knowledge of its doc- trines. Suppofe that we difcover that there is a creator and governor of the univerfe, who formed us, who protects us, and on whom we conftantly de- ( 37 ) pend, certain duties immediately flow from thefe relations. Is it not natural, upon the difcovery of thefe relations, for rational creatures to adore his power and wifdom, to exprefs gratitude for his good- nefs, truft in his providence, and refignation to his will ? Will any one argue, that though we are made acquainted with his exigence and perfections, that we have no further intereft or connections ; that it is not our duty either to ftudy his nature or to feek after his will, or by any kind of expreffion to fignify our gratitude and dependence ? Dees it feem rea- fonable to believe, that he in no refpect interferes with this world, or the creatures which he has formed ; that he takes no intereft or concern in any of the affairs of men? Were men to argue thus abfurdly on any other fubject, we mould think them not much entitled to the name of philofophers. It mud be granted that to prove we have no fur- ther connection with the Supreme Being, mud at leaft be a very difficult undertaking. And more, this is not a queftion of fpeculation, where it is of no importance to our intereft or happinefs, how it may be determined. It is a queftion truly ferious ; that demands the moft attentive examination ; for its confequences have a moft extenfive and powerful effect upon the interefts and happinefs of man. It is undoubtedly the wifeft and the fafeft part to em- brace that fide, which will be the moft likely to fecure the favour and the friendship of that Almighty D3 ( 38 ) Being, who has the moil abfolute and unlimited power over us and all our concerns. 5. But religion deferves the name of philofophy for another important reafon. It is certainly the molt fublime fludy, and calls forth into exertion all the noblefl powers and faculties of man. Every other fludy is much limited in its extent, and falls infinitely below this in the importance of its prac- tice. Mod of the fludies, in which men fpend the bed part of their lives, are only amufements : fome of them are childifh and fome of them egregious trifles, and very few .of them lead to any thing ufeful. A great number of them are but of very little fervice to the world, and of no great profit or fatisfaction to the man himfelf. They are mofl of them only (o far advantageous as they keep off the tedioufnefs and difguft of life, which arife from idlenefs. They are advantageous fo far as they occupy the mind and act as preventatives of great vices or crimes. But religion leads the mind to the moil fublime and elevated fludies, and, when properly directed, mud have a very commanding influence over the life. The philofophers of old ranked their profeflion very high, as they profeiTed to be employed in the fludy of wifdom ; our modern philofophers dill re- tain the name, but fome of them have very much narrowed the circle of the fludy. Take religion out of their fludies, and let us examine what remains behind to dignify their labours with the name of wif- ( 39 ) dom. The fludy of the univerfe is certainly a fub- lime occupation. The contemplation of the works of nature, their laws, their connections, and de- pendencies, is an excellent employment for the hu- man mind : but if we flop (hort, if the mind never rifes beyond the mere workmanfhip, it becomes a lifelefs, a barren, and a dead ftudy : without you conned it with the great author and the firft caufe of all, what account can you give of its origin and prefervation ? What hope can you have in its continuance ? How can you account for the feveral appearances, if you remove the Creator from his works ? When you look up into the heavens and contemplate the glorious bodies that are placed there, their magnitude, their order, their harmony, and their countlefs numbers, you fee a magnificent building, but without an inhabitant, without intel- ligence, without goodnefs, without an animating principle to give life and joy to the whole. Without religion, that is, without a Supreme Be- ing, and his perfections and providence, it is a vaft filent expanfe, filled with innumerable bodies, but without power to uphold, without wifdom to go- vern, and without goodnefs to comfort. 6. Man, by the afli (lance of fcience and many mo- dern improvements in the mechanical arts, has car- ried his refearches to* an amazing extent. He has difcovered many new wonders in the heavens, new planets, new moons, and new liars ; and his dif- coveries, fo far from exhaufting the fubjecl, only D4 ( 4° ) ferve to convince him, that the works of the Crea- tor are inexhauftible: the further that improvements carry the fight, you fee (till new wonders rifing be- hind, the circle of creation fpreading wider and wider, till the mind becomes overpowered with the contemplations. Again, with the aid of the fame glaiTes acting in an oppofite direction contracting more and more his views in the examination of the minuteft particles of matter, and the fmalleft form of animal life; new wonders here again open. You cannot limit even the minutenefs of thefe works : and the nearer you ex- amine, the more order and perfection you difcover in the fmalleft parts. Now, can any man flop fhort in fuch an enquiry ? Can he feel fatisfied without afking himfeif, who made and regulates all thefe things ? Who provides for the wants of all thefe creatures ? What fkill,what wifdom,and what good* nefs do we find here ! Would you call it wifdom to neglect .thefe inquiries ; and would you call it philefophy, not to feel and acknowledge and adore thefe perfections, which are here difcoverable in every part of thefe works ? 7. By a flrange abufe and perverfion of language, fome philofophers feem fatisfied with calling thefe the works of nature. And will fuch an anfwer fatisfy a philofophical mind ?, This is a maimer of expreflion become too common and fafhionabie even among men of principles nowife fufpicious, but which is in ( 4« ) itfelf greatly incorrect and unphilofophical, and pro* duces confequences unfriendly to religion. We fpeak of the works of nature, and it is not uncom- mon to fay (and even this mode of exprerlion is be- come alfo familiar in writings otherwife correct), na- ture does this and nature does that. But what is na- ture ? it is a nonentity. If it has any meaning that is reafonable, it mud mean that coniHtution of the univerfe, or of any particular part of the univerfe, eflabiiihed by the Great Creator. It means thofe laws which he has inftituted for the government of the world. Taking it in this fenfe, it mould flill bring us back to the great hrfl: caufe. No language and mode of expreiiion mould ever hide and conceal his prefence from the world, or caufe us to overlook his govern- ment and conftant interference. How ufelefs and unfruitful is the ftudy of the works of nature, that does not lead the mind to God ? After feeling the mind enraptured with the contemplation of perfect power, wifdom, and good- nefs, which are manifeft every where, to flop im- mediately fhort, to lock forward to no creator or governor, is a joylefs and mortifying ftudy, and overfpreads, inltantly, thofe raptures with melan- choly and gloom. How much more reafonable and fublime is the fpirit of the Chriftian philofopher that directs the mind to the great firft caufe ? He fees every where almighty, power, infinite wifdom, goodnefs, and ( 42 ) !bve. He fees an author worthy of his work ; and he fees life and intelligence, in every part of this vaft fabric. He fees man in his proper flation, in- ferior to many other created exigences, and depen- dant for every thing on God. This is the rank that the gofpel afligns him, and fuitable to the fta- tion that he occupies. 8. But religion is entitled to the name ofwifdom, not only becaufe it is natural to man, and that the duties it teaches are in themfelves highly reafon- able ; but it puts in its claim on another account, becaufe thedoctrines that itteaches,andthe duties aifo that it prefcribes, are the bed \ they are the only guides to happinefs. The fummum bonwn, or the bed: plan for happinefs is a queftion that has long occupied the fchools of philofophy both in ancient and modern times. The decinon has, in general, been in favour of virtue. But from this decifion another queftion immediately arifes, what then is the beft guide to virtue ? and what plan wiil be the moft proper to enforce the obfervance of this law ? The anfwer to this laft queftion is evident, that no- thing can be fo favourable to the virtuous life, and that no plan can recommend it with fo much autho- rity, as religion. And the virtues, that the chrif- tian religion recommends, are the only means for the attainment of true happinefs. 9. But here I am fenfible the philofopher puts in his claim, Thefe virtues he challenges to himfelf, is arifing out of his fyftem, and thefe he recom- C 43 ) mends as the true road to happinefs. But allowing this for a moment to be the truth, flill there is fomething wanting towards happinefs, which his fyftem cannot fupply. Men want confolation and hope. Situate in a world of much mifery and im- perfection, and liable to fo many fufFerings, he wants fome confolation to fupport him under his fuffer- ings : he wants fome principle of hope to enable him to meet, with becoming fortitude and compofure, the various ills to which he is expofed, and he par- ticularly wants fome principle to ftrengthen him to meet with resignation the laft and great trial of all, the diffolution of hisprefent frame by death. What has philofophy to propofe here ? What has me to offer to recommend patience and refignation, to give eafe to the mind forely afflicted with the lofs of near and dear friends, and to fupport man under the prof- pects of death ? Philofophy can fay nothing about God's providence watching over us and directing all our fufFerings. It is not her province to teach us, that we fhall have God's prefence and fpirit to ftrengthen us. Philofophy can give no aflurance about the pardon of fin or hold out any hopes of Hfe and immortality. Again, if we bring into comparifon the- virtues which philofophy teaches, we fhall here find philofo- phy flill far inferior. The virtues of Zeno and Epictetus were in them- feives very unnatural and by no means accommo- dated to man. They may fuit philofophers to fpe- ( 44 ) culate about in the Porch or in the Academy, but they can never fuit the active life. It will not be eafy to perfuade men, that there is no fuch thing as pain, and that therefore there ought to be no com- plaining ; that we are to be infenfible to the charms of friendfhip ; that we are to root out the natural affections, and partake of none of the enjoyments of fociety or the endearments of pure love. The virtues again of Epicurus were founded upon the purfuit of pleafure, as the fupreme law to man. In fact there was no fettled fyftem of virtue agreed upon among the philofophers. Now read the virtues recommended by Jefus Chrift, they are the mod perfect both in their na- ture and degree. They are all natural : they are accommodated to the great bulk of mankind : the knowledge of them requires no depth of refearch : the foundation of them is plain and fimple : they are all the commands of our Maker. In this ftatement it is eafy to determine, which of thefe fyflems is the mofl likely to provide for our hap- pinefs : and that fyftem which promotes bell the happinefs of mankind, has the preferable claim to the title of philofophy. But their fyftems were alfo greatly defective in the number of their virtues. Among the philofophers, you meet with nothing like that humility, meek- nefs, pardon of offences, and forgivenefs of inju- ries, which are fo confpicuous in the morals of the gofpel ; and which are recommended by the pre- ( 45 | cepts and example of its great author. On the contrary we fee among them aufterity, a harmnefs of manners, a pride that tempts them to look down with contempt on all, that were not initiated in their principles. Their manners were unamiable and forbidding, and in all thefe refpects oppofite to that fyftem recommended and practifed by Jefus Chrift. The virtues of the gofpel are alfo perfectly natu- ral, eafy, and well accommodated to man. There you meet with no unreafonable or abfurd com- mands. You are not enjoined to be infenfible to pain, to reproach, to injury and to oppreffion ; but you are to bear them with propriety and even with dignity. You may complain : you may exprefs your fenfe of pain and injury ; but you are not to give way to defpondency ; and you are to mourn as thofe that have hope. 10. But if modern philofophy have improved on the philofophy of the ancients ; from whence, may we aik, have they derived their improvements ? Will they be fo honed as to acknowledge that the only improvements that they have made on the phi- lofophy of the ancients have been borrowed entirely from the fyftem of Jefus Chrift ? Have they been able to add one fingle improvement, that they have not ftolen from the gofpel. And, on the other hand, have they been able to add one fingle excellence to what they have found in the religion of the Chrif- tian ? I 46 ) Modern philofophers have been enabled to pre- fent to the world a very pure and rational fyftem of natural religion. This they call the difcovery of reafon, and upon this principle they have taken upon themfelves to declare that revelation is unne- cefTary. But from what fource have they derived this knowledge of God and his perfections and pro- vidence ? With refpecl to all thefe, ail the philo- sophers of the world, even the greateft and the moll perfect of them, before the coming of Chrift, were grofsly ignorant. Every thing excellent in natural religion, that is found in their fyftems, is bor- rowed from the book of revelation. 1 1. And not only the ancient but alfo all the mo- dern phiiofophers are defective in one of the mod im- portant fources of duty, one which contributes the mo ft to the real enjoyments and happinefs of life. Philofophy regards man only as a mortal, and an in- habitant of this earth, and all its hopes and duties are limited to this contracted view. Philofophy over- looks all the connections between the creature and the Creator ; and all the duties that arife to God as our preferver and benefactor ; and thus they cut off all thofe dreams of joy and comfort, that flow from fuch fources. Regarding him only as an inhabi- tant of this earth, they carry their views no further. They abandon man at the time he (lands the moft in need of their afli fiance. When broken down with bodily difeafe ; when forely wounded by an accufmg confcience ; when ftretched on the bed 7 ( 47 ) of languiming, and all hopes of life extinguifhec', they can furnifh no comfort. There their princi- ples fail him and leave him to druggie all alone with mifery and diftrefs. Philofophy provides no flrength for adveriity ; no prop to lean on in the day of great trials ; and it utterly forfakes him, and leaves him totally deftitute of confolation at that trying period, when he is to take his final leave of this world, of man, of friends, and of every earth- ly enjoyment. Thus you fee within what a narrow circle human duties are bounded upon the principles of philofo- phy, and what few enjoyments they provide for man. What reverence then and regard do we owe to that divine fyftem, which has given fuch an ex- tent to human duties, that has fo much enlarged all our profpecls, which has provided for us fo many and great comforts, and conferred fo much impor- tance and dignity on the human race. 12. But if the gofpei have given to us a fyftem much more extenfive and fublime, than any other fyftem that was ever given to the world before, it has at the fame time added much more powerful fanclions, and motives to all our duties. Under the power and dominion of philofophy, what mo- tive have you to propofe to enforce the olpfervance of juftice, temperance, charity, and benevolence ? You may argue, that they are reafonable, that they are beautiful, that they will promote our health, and fecure to us the good opinion of the world. ( 48 ) But thefe arguments will be too feeble to refift im- mediate lelf-gratification and felf-intereft ; and, how- ever reafonable or juft, they will have little effect on a heart deeply corrupted. In thefe arguments there is nothing accommo- dated to the fituation of him, who is under the powerful influence of ftrong and bad paflions : they will not prevail to reclaim the difhoneft and the fen- fualift ; for all fuch have long fince furrendered all ideas of what is reafonable, and beautiful, and juft. But the motives of the gofpel roufe and elevate the mind, and wherever they are received and believed muft produce mod powerful effects. The motives of the gofpel are every w r ay well con- trived to retain good men in the purfuit of their duty ; becaufe it appears, under thefe reprefenta- tions, not only reafonable and juft, but it is the com- mand of our Maker, and in keeping thefe commands, there is an exceeding great reward. And the fame motives and fanctions have the molt powerful effect on every worker of iniquity. Gain but his atten- tion and fecure once his belief in thefe important truths • and if any thing can roufe and command the mind ; thefe muft. On the principles of philofophy, which, as it is now generally underftood, is only another name for infidelity, you have only to keep fair with the world, and to conduct yourfelf fo as to gain the approba- tion of your fellow* mortals : you have here no reverence and regard to the prefence of your Maker -. ( 49 ) you have no future reckoning to dread, nor to look forwards to a future ftate of rewards and punifti- ments. 13. But there is another great defect in philofo- phy as an univerfal rule of duty. Philofophy can fuit only the idle and the fpeculative. It is adapted only to fuch as have talents and time to fludy its principles, and to draw from thefe principles proper conclufions. It can by no means be adapted to the multitude, to the great bulk of mankind, to regu- late their lives and to influence their characters. - Upon this plan, almoft the whole world of men is overlooked and totally neglected ; and provifion, in this fyftem, is only made for the indolent and al- moft ufelefs part of the fpecies : not for thofe who carry forward the great bufmefs of life, and fupport every thing, that is refpectable in fociety. That philofophy, which is grounded upon fuch a nar- row and partial bottom, fhews to us the very fmall intrinfic value of thofe men, who are the only objects, that are regarded upon this narrow fyftem. And fuppofe, that the bufy and the mod ufeful part of mankind were to be ever fo carefully educated in fuch fyftems, cold muft be their influence on thofe hearts, who are conftantly iramerfed in the active fcenes of life. And upon the minds even of philofophers themfelves, feeble ftill muft be the in- fluence of arguments and motives, that are founded upon fpeculative and uncertain principles. E ( 5° ) But the doctrines and duties of the gofpel, are, in themfelves, perfectly plain, and delivered to us in the cleared languages. The great and the im- portant principles immediately (hike conviction upon every honed heart, and they are equally inter- reding to all. As a rule of life then, and as the means of happinefs, the gofpel is far fuperior to every other fyftem that was ever given to the world. In this, then, religion, with great propriety, puts in her claim to wifdom. And in ail thefe points it is fo perfect, that no improvements ever have, or can be made on it, by all the wit and ingenuity of man. The religion of Jefus Chrift has been darkened, it has been corrupted by human inventions ; but no where do you meet with it fo plain, fo powerful, and convincing as you find it in the gofpel. From this general furvey of religion, and from enforcing the propriety of its claim to true wifdom, I proceed to the confideration of its leading princi- ples and doctrines, to fhew the application of the fame principle ; and that from their reafonablenefs, from their evidence, and from the effects they ought to have on our lives, they are equally entitled to the fame honourable diftinction. C 51 ) CHAP. IV. On the Probability, that there are Beings in the Univerfe fuperior to Man. 1. U ELIGION proceeds upon the fuppofition, x that there are beings in this univerfe of a higher nature and of powers much fuperior to man. We may even go farther in the line of probability, and fuppofe that fuch beings, though prefent with us, may be to us imperceptible ; that they may not fall under the cognizance of our touch or fight, or any one of our fenfes. This fuppofition is not in itfelf unreafonable. It is pride or ignorance alone, that can lead man to believe that he is the only rational being in the immenfity of creation. We know from the contemplation of nature, afMed by the im- provements of fcience, that there are many bodies in this univerfe, and even in the folar fyftem, of much greater confequence and magnitude, than this con- temptible globe of ours. We cannot fuppofe thefe to be dead mafTes of in- active matter, without life and without any rational inhabitants, created for no other purpofe than to em- ploy men in different fpeculations, about their mo- tions, diftances, and magnitudes, and that they themfelves are great blanks rolling for no purpofe in this vaft expanfe. It is much more reafonable to fuppofe that they are inhabited and occupied by rational beings, and E 2 ( 5* ) poffibly by beings, fome of them of powers and ta- lents far fuperior to ourfelves. Is it unreafonable to believe, that there may be a progremVe fcale of the rational nature, afcending upwards from the loweft degree to higher advancements in power, in wifdom, in knowledge, and in purity, to the high- eft degree of created exigence, pointing (till up- wards to that Being infinitely great, powerful, and happy ? In this fcale, man, in his prefent (late, mult Hand very low. It is then highly probable, and revelation favours the fuppofition, that there are in the univerfe rational creatures vaftly fuperior in every refpeft to the human race. We are utterly ftrangers to their powers and capacities, to their nature, to their knowledge, to the duration of their exiftence, and to the refpeclive ftations that they occupy in the univerfe. Many of them may rank, as high above us, as we are raifed above the lowed of the brute creation. They may have powers and faculties of which- we cannot form even a con- ception. We can fet no limits to the perfections of created exiftence. We may conceive beings not only of much higher faculties, but alfo of much greater, purity, perfectly holy and good, that may be more intimately acquainted with the fupreme Being, and formed alio for immortality. There is not only nothing unphilofophical and abfurd in this fuppofition, but it is countenanced by reafon and nature. The power of the Creator ex- tends to every poffibility, and, upon this principle, i ( 53 ) we can fet no limits to the perfections of created exiftence. We have every reafon to believe, that there are in the extent of creation more perfect worlds, and we may fuppofe them to be occupied by more perfect inhabitants. It is not improbable, alfo, that there may be fome connections between the inhabitants of different globes, at prefent not per- fectly underftood, but which, hereafter, we may know and fee more clearly. We know, that there is a natural connection between bodies in the fame fyftem ; and this connection may be extended to bodies in different fy items ; and there may be alfo laws, that form fome union between thefe different inhabitants, dark and imperfectly known now, but which may be clear and perfectly comprehended hereafter. Without affuming for the foundation of our rea- foning the exiftence of the Supreme Being, and arguing from his perfections •, we may proceed upon principles, which are furnifhed from the ftudy of nature itfelf, to lead us to the acknowledgment of beings much fuperior to man. This earth is one of the leaft confiderable of the planets that conftitute the folar fyftem, aud there- fore has no right nor claim to rank in the foremolj place. The planet Jupiter is above a thoufand times larger than this earth, and has a much more magni^ ficent attendance. Befldes belts with which he is encompaffed, he has no lefs than four moons con- ftantly roiling round him, and thefe of themfelve? E 3 ( 54 ) are large and glorious bodies. Saturn is near fix hundred times larger than our earth ; he is accom* panied at lead with rive moons, as his conflant attendants. He is encircled alfo by a fplendid ring, not in contact with his body, but at fuch a diftance, that with tolerable glafles, the fky can be clearly feen between the planet and the ring. This we may regard not merely as an ornament, but offome great utility. Thefe extraordinary appearances may help to raife our wonder and admiration of the works of Omnipotence, and may at the fame time pull down the pride and vanity of man. We cannot tell how thefe aftonifhing bodies were firft formed, and we are equally incapable to tell how they are preferved; how their motions are maintained; how all is ba- lanced and regulated with fuch perfect exactnefs. We cannot tell, what that power is that upholds them in their rapid revolutions, in empty fpace, that preferves them all in their ftated periods and diftances ; and fuffers no part to fly off, but keeps every thing ftedfafl, and perfectly correct. But from what we do know, and what we clearly fee, may we not infer, that thefe illuftrious bodies are inhabited, and by rational creatures, far furpafing man in power, knowledge, in virtue, and in happinefs? And what a fmall part of the univerfe is the folar fyftem ! it is fmall and incon- fiderable in comparifon even of the bodies that fall within our knowledge : yet in it we fee aftonifhing ( 55 ) difplays of the riches and glory of the Creator. Beyond this, human fcience fcarcely can reach. The mod improved glaffes, that the ingenuity of man can contrive, may increafe the number, but cannot augment the tlze of' the other bodies. This feems to be the extent of our diftindt knowledge, and the limits of our diflincTt vifion. Wejuft fee fufflcient to teach us the immenfity of created ex- igence, and to excite our defires for more perfect knowledge. In this immenfity of creation, what room for the infinite variety and improvement of the rational nature. Is it inconfiftent with philofophy to fuppofe that there may be rational creatures that may have powers very different from any thing that we can conceive by experience ? There may be, for ought that we can prove to the contrary, bodies not formed of fuch grofs matter as ours are ; that may be furnifhed with organs of under/landing very different from our organs ; that may not per- ceive by our fenfes ; tftat may poffefs the power of quick tranfition, not fubjecl: to difeafes, to decay, or to death ; beings, that may be connected with different fyftems, and poffeffed of much enlarged knowledge of the ways and works of the great Creator. Of the existence of fuch, it is certain we can bring no other evidence than what arifes from the analogy of nature ; unlefs it may be admitted as evidence, the notion that has prevailed in all ages E 4 ( 56 ) and nations of the exiflence of fuperior beings far above us in capacities and powers. The exiflence of angels and fpirits, the conftant doctrine of reve- lation, is alfo a great authority for this belief. We are compelled to believe in the exiflence of fub- flances, fome of them powerful agents of nature, which we cannot fee nor comprehend with any of our fenfes, which, without being called forth at particular times, lie in a dormant and inactive (late. 2. In the material world we find fometimes matter in the mod active form, yet highly refined, fo as to elude our perceptions, excepting at fuch times when it is called forth to peculiar action. The great body of air with which we are fur- rounded, fo neceflary to life, breath and comfortable exiflence, fo requifite for the fupport of animals, and every kind of vegetation, falls not under the cognizance of any of our fenfes. We are inatten- tive to its exiflence till put in motion, and then we feel its amazing powers, its activity and flrength. And yet this fluid occupies almofl: every thing that exifts, in one form or other, and is almofl every where. We feel its power and irrefiftible force in the florins and hurricanes. It is found alfo, by accurate experiments, to have weight, and that weight reduced alfo to calculation. It is poffefled likewife of fome finguiar properties, which help greatly to increafe its activity and power. It is one of the moft perfectly elaftic bodies with which wc ( 57 ) are acquainted, and by means of that property it can be compreffed into a very narrow fpace ; and that very fame body which is fo compreffible, and which may be confined within a very fmall com- pafs by its wonderful expanfive power, may fill a fpace inconceivably large ; even to an extent not meafureable by any calculation. And yet this amazing body cannot be comprehended by any of our fenfes : we cannot fee, we cannot feel the air in which we conftantly live and move. To our common eye, it appears nothing, it appears no more but as empty fpace. There are other fubtile fluids, whofe properties are (till more wonderful, and which, for number- lefs ages, efcaped the notice and enquiries of all mankind. We are only brought into the know- ledge of them, in any kind of degree, within much lefs than a century, and fome of thefe fluids appear to exift every where. The electric fluid, it is moil probable, fills the whole earth and atmofphere, and in various de- grees. And yet its prefence we never can difcover, till called forth and collected by machinery and pro- per contrivances ; and then we experience its afto- nifhing celerity, its force and power. Its celerity has not yet been afcertained by any kind of calcula- tion. It molt (probably poflefles many other pro- perties, to which, in the infancy of the fcience, we are (till ltrangers, and which future experiments and improvements may call forth to light. ( 58 ) Such difcoveries, however, fhould humble the arrogance and falfe fcience of man. We fee from this, that there are material bodies exifting con- itantly in nature, and not in the remote and con- cealed retirements of the earth, but with which we are conftantly prefent and continually furrounded, yet dill unknown and unperceived by us. Such well atteited fads mould render us cautious in denying the exiftence of living fubftances, which may likewife elude our fenfes, and whofe actions, and powers, and celerity, and manner of commu- nication with the world, we may not be able, in any refpect, to comprehend. Again, the magnetic fluid, which appears to have a mod extenfive influence, and has fubfifted at all times and in every country, never falls under the cognizance of any of our fenfes. We judge of its prefence only from its furpriling effects. But we are no ftrangers to its utility, and to fome of its ftrong attractive powers. It feems afligned by pro- vidence to direct man through the tracklefs deep, to fpeed the communication between diftant coun- tries, and to aid the refearches of the curious in the different parts of the world. By this wonderful, but invifible power, an intercourfe is upheld with the mod remote and diflant nations. But after all, where it exifts, what are its laws, and regulations and limits, has hitherto mocked ail human re- fearches, and (till eludes the grafp of human induf- try and genius. We cannot tell where is placed ( 59 ) that attractive pole to which the needle conftantly inclines itfelf. Whatever it be, and wherever fitu- ated, it appears to be a point conftantly changing ; and this circumftance increafes the wonder and the perplexity of this phenomenon. In different cli- mates and latitudes, we fee its direction different ; and even, at the fame place, at different times, we fee this line of attraction continually changing ; and the laws and quantity of thefe changes continually (hifting, fo that no appearance fo much baffles hu* man refearches. No man can devife a fyftem to folve this phenomenon fufficiently fatisfactory even to pleafe himfelf. 3. Now, if facts compel the moft obftinate and incredulous philofopher to admit that there are material bodies, that fall not under the cognizance of our fenfes, and with which we are conftantly prefent and every were furrounded ; will they fay that it is unphilofophical to maintain that there may be intelligent beings, active and powerful, that fall not under the comprehenfion of our fenfes ; that we cannot fee, that we cannot feel, and that we Cannot know ? Can there be a greater abfurdity in the one than in the other? Do thought, intelli- gence, wifdom, knowledge, require to be clothed with vifible bodies, whilft inanimate matter can exift, and ad, and furround us, and yet neither vifible nor to be felt ? And it ought to be remarked, that thefe invifible {bodies can act, we are fure, at a confidera,ble dif* ( 6o ) tance from the body itfelf ; but the exaft fphere of their action, the diftance to which their influence extends, and the celerity of their motions have never yet been afcertained, nor indeed is it pofli- ble. The ele&ric fluid attracts and repels at fome diftance ; but the magnetic fluid extends its influ- ence and power to a much greater diftance, and with an undiminifhed energy and force. All thefe are wonderful, and accompanied with no lefs diffi- culties than our belief of a fpiritual world. If we allow the exiftence of the Great Firft Gaufe of all, and believe in his perfections and pro- vidence, we can form no conception of the manner of his exiftence in any bodily fhape or vifible form. We cannot tell how he exerts his power, how he acts upon matter, how he creates, how he upholds, and how he deftroys. We can form no conception how he is every where prefent, and how he lays his hand upon us, and yet we feel him not. And would it be philofophical to deny his exiftence, or to difpute his prefence, only becaufe we cannot account for the exertion of his power, for his inter- ference in the government of the univerfe ; and' are unable to fathom how he can be prefent with us, and yet we in no manner fenfible of his prefence. Upon the foundation then, of this reafoning, it 5s highly probable, that there may exift intelligent beings, far fuperior to men, but the manner of whofe exiftence we cannot comprehend or explain ; beings, that though prefent, may be inviiible to us ; ( 6i ) and though acting upon us, may be imperceptible to our ienfes. The probability is all I wifh at pre- lent to eftablifh. 4. There is a fecond inquiry connected with this, that I wifti alfo to bring forward. Is it con- trary to found reafon and philofophy, that rational creatures fhould pafs through different dates of ex- igence, before they arrive to the perfection of their being ? and can the doctrine of a future (late be proved to be unphilofophical, and contrary to the reafonable expectations of man ? Reafoning from the analogy of nature, we are not warranted to conclude, that death is the total extinction of our being, and becaufe the body is diflolved, that it cannot be reftored by any ad, or even by the Deity himfelf. In the fir ft place it is difficult, indeed I may fay, it is not poffible to afcertain what that is, that con- ftitutes the fame body. We are certain that it is not the fiefh nor the bones, for thefe are in a con- ftant ftate of fluctuation ; and yet we are fenfible that the perfon, with refpect to confcioufnefs, con- tinues the fame, and is not affected by this change. 5 We feel that we are anfwerable for actions done twenty or thirty years ago ; nay, ail actions from the very firft dawn of reafon and recollection ; and we, at the fame time, feel a pleafing fatisfaction for m actions that are praife- worthy from the very firft . origia of reafon or of thought. ( 62 ) We have not the fame identical fiefh that we had twenty or thirty years ago. All the different parts of the body have gone through great and material changes ; and yet we have no doubt that we continue the fame perfons, actuated by the fame judgment, directed by the fame reafon ; and our memory and confcioufnefs we believe firmly to be the fame. Perhaps the eilential and condiment part of the perfon may undergo no change, and not. capable of being any way affected by death. Over this part death may have no power ; and this, death may not be able to deftroy. As we cannot abfolnteiy afcertain what conftitutes a difiblution, we cannot fay whether the whole effential parts be deftroyed ; and could we even afcertain this, (till we can form no argument from the difTolution, again ft tfie poffibility of a refurrection. The animal life far furpaiTes the vegetable life in importance and dignity ; and the animal life is again much furpalTed by the rational nature, fo that what happens to the one, we cannot infer, that the fame mud neccifarily befal the other. Yet, from the analogy of plants, and from the changes that fome of the lower animals pafs through, we calculate a probability that death may not be the deft ruction of our exiftence ; or, that if a com- plete diifoiution takes place* yet that there is ftill a probability of a complete reftoration. The conftituent parts of a tree may be fomething very different from the tree itfelf. A fmall grain ( 63 ) in the procefs of vegetation gradually unfolds and developes itfelf, and by this procefs rifes in time to a tall flout tree. It is experience only, that fupports us in the probability of this fuccefs. If we had never feen vegetation, we could not from any rea- ibn have inferred, that from fuch fmall feed, fuch a large and ufeful body of wood, could by any procefs have been produced. 5. A future (late an than to account for the pains and eagernefs with which fome men have laboured in difleminating thefe deflructive principles. The mod zealous and odious bigot never difcovered more defire to bring over the world to his narrow way of thinking, than infidels have difcovered in making profelytes. This is a fyftem never was, and I truft, never will be popular, that never can command the efteem or intereft of the world at large, or raife its pro- feffors to honours or diftinction, whilft fociety con- tinues to maintain its regard to decency and -good order. The belief of thefe principles diffolves all fociety, or at lead, its mofl pleafing bonds ; and if their fyftem be true, it robs the vulgar of a mofl pleafing delufion : and not only the vulgar, but even the wifefl philofopher ; for, in the hour of deep diftrefs, and under the preffure of fevere afflic- tions, the philofopher and the peafant are nearly upon a level. In general, the philofopher does not exhibit more fortitude and patience under loffes and pains, than the meaneft of the people. The peafant, aided by the belief and comforts of religion, and fup- ported by confcious innocence and integrity, will fuffer with as much magnanimity as the greatefl phi- lofopher, and, with much more indeed, if the philofo- pher have nothing but reafon and his own wifdom, to strengthen him in the day of trial. ( 74 ) CHAP. VI. The Exigence and Perfections of the Supreme Being proved fro?n the Confederation of the Univerfe at large , its Connexion and Prefervation. i. TN eftabliihing the belief of the Supreme Being, ** we need not have recourfe to metaphyseal fubtleties, it is fufficient for this purpofe to call to our aiMance plain and fimple facts. The argu- ment is from the effects to the caufe ; from the vifible creation to the invifible Creator. 1 his is the argument which has been employed by men of different ages and different religions. It is an argument that is plain, adapted to every capacity, and conclufive. The Pfalmifi fays, the heavens de- clare God's glory, and the fir ?nament floeweth for th his handy-work. The Apoiile fays, the invifible things cf him from the creation of the world are clearly feen* being underjiood by the things that are made, even his eternal power and godhead. 2. Cicero, in his mil book of Tufculan Queftions, takes up the fame argument, and adorns it with all the charms of eloquence. " When we look up," fays he, " to the beauty and the brightnefs of the hea- " vens, and then reflect on the wonderful velocity " of its revolutions, far exceeding our narrow " comprehenfions ; when we next confider the " regular viciffitude of day and night, the four u feafons fucceeding one another in ftedfaft order. ( 75 ) ** well adapted for the ripening of fruits, and to " maintain all bodies in a proper temperature : < c then after that fix your attention on the fun, the " ruler and director of all thofe changes ; and the " moon, in one part of her orbit, regularly increaf- ^ ing in her light, and in the other uniformly di- tc miniming, and by thefe changes marking out to " us our callendar with its diftinguifning days, " Following the fame train of ideas, we turn our " attention to that great circle in which the fun ** and moon revolve, which is divided into twelve " figns ; and where we fee alfo the revolution of " the five planets, fledfaftly preferving the fame " courfe, but with velocities very unequal : then " raife your eyes to that profpecl: of the hea- cc vens, which the night prefents, every where " lighted up and adorned with (tars : afterwards 46 look at this globe of the habitable earth itfelf, ic elevated above the fea, and placed in the centre " of the univerfe ; and fix your attention next on * c there is one." Whether you examine the unU verfe at large, and take into this view every thing, not only that the naked eye can difcern, but alfo> that more extenfive view which improved art and fcience can command : or, whether you take a furvey of the world in its feveral parts ; you will find in either, or in both of thefe views, evident proofs of almighty power, directed by the mofi perfect wifdom. And this evidence increafes in force, in proportion as we advance in our acquaint* ance with thefe glorious works. ( 4. The refearches of men of fcience, and the dif- coveries arifing in confequence of thefe refearches, prefent us with ft ill more finking marks of wifdoni and goodnefs, and remove alfo more and more our objections and doubts. Whether thefe refearches afcend or defcend ; whether they take in a wider range, or a fmaller, but more accurate inveftigation, the effect is the fame : the wifdom, the intelligence, the vaft and the minute care of the Great Creator, are more 'illuftrioufly difpiayed. Herfchel, with his highly-improved telefcopes, whilft he is dif- covering new planets, new comets, or new ftars; or the microfcope of great powers, in its examina- tion of the fmaller plants and animalcules, equally difplay the prefence and perfections of the Supreme Being, as mining forth in his, works. The exami- nation of the works of men caufes them to fink in proportion to the minutenefs of the inveftigation. There we difcover their coarfenefs, their imper- ( 7« ) fections and defkiences. On the contrary, the more we examine into the works of God, the more beauties do we difcover, and the more clearly do we difcern his perfections. c. Taking this univerfe as one whole, we fee a mod complete union and connection, as far as our knowledge and refearches can carry us. The feveral parts of this globe are fo intimately con- nected, that one part is neceiTary to another ; and each part is fubfervient to the wants and the per- fection of the whole. The fea is connected with the dry land ; the water is neceiTary for the earth ; and the earth again, and particularly the high mountains, collect the clouds and vapours, and re- turn them again in rain to the rivers. The various animals are ail connected toge'her, and all the animals depend for their fupplies upon the earth : and they again in their turns, by their excrements and their dead carcafes, reftore back every thing that they received to fertilize the earth, from which they came. And all are connected one way or other with man. Again, this earth is clofely connected with other bodies in the heavens. The mod intimate and firlt connection is with the folar fyftem. The fun is abfolutely neceiTary for its exigence, and more particularly for the exiltence of all the living crea- tures that are placed there. The influence of the moon we know alio to be confiderable on this earth, but the full extent of this influence we ( 79 ) cannot completely afcertain. How far and how great the influence of the other planets is, we mud not pre- fume to defcribe. But from the intimate connections, we cannot doubt of the exiftence of fome influence. For there is every reafori to believe that this folar fyftem is connected with other fyftems ; and that they are all parts and connected parts of one great whole. If this were not the cafe, were they all feparate and detached bodies, roaming at large in the immenfity of fpace; during the multitude of ages, (or rather upon the principle of the atheift, during eternity,) it would be impolTible to prevent fuch bodies from interfering and throwing the whole uni- verfe into confufion. Their fled fad prefervation is the drongeft evidence of the prefence of an Almighty Ruler. Their connection (hews the mod complete unity of defign : the regularity, the harmony, the order, and prefervation of the whole, refer us to one Being infinitely powerful, wife, and good, who regulates and governs the whole, and whofe under- ftandmg is infinite. I know of no argument fo dedrutYive to poly- theifm, or the belief in a plurality of gods indepen- dent, of equal power, wifdom, and dominion. The unity that runs through the whole of the vifible creation tells us, that there is but one Being, fu- preme in nature, and that the Lord our God is One ; that the fame power prendes over all the different bodies of the univerfe, and coniequently over every part of this earth. C So ) . 6. You can fcarcely find a more powerful argu- ment in favour of a great Firft Caufe, than what is affirmed of him in holy writ, that he hangeih the earth upon nothing. Job is perhaps affirming here what he did not fufficiently comprehend. It is not probable, that in thofe days, they had fueh correct notions of the earth, and how it is iiipported. For many ages after this, even after mankind had made confiderable improvement in navigation, they had the moft crude ideas of the figure and fituation of the earth. The fact however is now well known to be what Job fays of it, that it is hung upon nothing. It has been failed round in all directions. It has no pillar, no vifible fupport, no material fubftance whereon to reft. How aftoniffiing the power that produces this wonderful effect ! If we look up into the heavens, nothing is more natural, thantofup- pofe, at firft fight, that the fun and moon and (tars are fixed to fomething folid, to the azure vault of hea- ven. But t«he aftronomer, on the beft grounds af- fures us, that thefe bodies are all at different dif- tances, fome nearer, the moon firft, and then the fun and planets ; others at a diftance inconceivably great ; but that they are all hung upon nothing ; that they all roll in the immenfity of fpace ; and that our earth is fupported in the very fame man- ner. 7. The philofopher comes forward and attempts to account for thefe things. He tells us of gravita- tion, of attraction and repulfion, of centripetal and ( 8i ) centrifugal forces. We fometimes cover our igno- rance by words without knowledge. Now fuppofe that thefe philofophers have difcovered rhefe grand fecrets of nature ; and that thofe are the very laws that govern the univerfe. We next afk, who im~ pofed thofe laws, fo perfect, fo effectual, and perma- nent, which all things ftedfaftly obey ? I think you cannot fay that chance did this, that it was the effect of necefllty, that it is the operation of nature. This is making chance, neceflity, and nature, powerful, wife, intelligent and good beings. Thefe are no more but pitiful evafions, unworthy of reafon or phi- lofophy, fhameful abufes of language, and a waa- ton trifling with the dearefl: interefts of man. 8. Nothing can be more manifefl: from a view of the works of the univerfe, than that the fame Pro- vidence extends to all, from the minuted atom to the utmoft boundary of exiftence. All keep their regu- lar flations, and perform their appointed revolutions, without the fmalleft deviation from their courfe. The moon never flies off from her attendance on the earth, to range in the wide circuit of the univerfe; nor do any of the planets or flars leave their orbits to throw this earth into confufion. We know exactly the motions of the moon : the aflronomer can tell in what part of the heavens (he was at any afligned period fince the firft creation ; and he can foretell with equal certainty, in what quarter of the heavens fhe will again be, at any future given time, and with fuch correct nefs, that he is never found to be wrong* G ( 82 ) He can predict all her future appearances, when (he will be full, when fhe will change, when fhe will be eclipfed, and the very degree and duration of every eclipfe that fhall happen. He can alfo re-examine and re-calculate every eclipfe and change that has happened from the beginning of time. And with the fame certainty alfo he can foretell the various motions dependant on her revolutions, the ebbing and flowing of the tides in all parts of the world, and when thefe tides will be very high, and when alfo they will be particularly low. He can (hew alfo long before, the various appearances of the other planets, and the different rifmgs and fet tings of the ftars. What wonderful knowledge and wifdom muft that be, that has fo nicely balanced all thefe jarring motions, and fo correctly, that no miftake has ever arifen, and no error to difturb the revolutions of the univerfe, and to throw every thing into confufion. 9. Thefe conftant and fteady revolutions are a continued miracle, and expofed every day to the view of all. We have no conception of that power that fupports thefe bodies on empty fpace, and pre- vents them from falling on one another. A man would be difpofed to believe in the Supreme Being, if, at his defire, he fhould tear up the Alps or the Andes from their foundations, and caufe them to float in the higher regions of the air, and to keep conftantly at a dated diftance from this earth. But what a trifling difplay of power is that, in compari- ( «3 ) fen with what we daily fee ; bodies, in companion with which, the Andes or the Alps are only as motes in the fun-beams : bodies many millions of times larger than the largeft mountains, rolling conftantly round in empty fpace, without any fupport or any connecting tie. Would we believe in the exiftence of God, if he were to fling thefe mountains into the air ; and yet refufe to believe in him, when we daily fee innumerable works of much greater grandeur and magnificence ? But it is not power only, it is infinite wifdom that we are called upon to contemplate. Every thing here is fo well contrived, that in the immenfity of thefe works no confufion has ever arifen, during the many thoufand years that this univerfe has been in motion : all is order, and harmony, and ftedfaftnefs. 10. If with fome philofophers, and with the whole tribe of infidels, we fhould be difpofed to be- lieve, that this world has exifted from eternity ; to evade one difficulty, we fall into a much greater ; for we are called upon to account for the everlaft- ing continuance of thefe motions and for the perpe- tuity of the harmony. The believer in religion ac- counts for this principle in the eafieft manner. He fays, every thing is prefer ved by the care and provi- dence of the Supreme Being. Here is a caufe every way equal to the effect. The unbeliever fays, there is no fuch Being : no power formed this univerfe, and there is no power to uphold and no wifdom to direct its operations. G2 ( 84 ) Can any rational mind ferioufly adopt a fyftem fo contrary to all reafon and all experience ? Is there any thing fimilar to it in the works of men ? If we find a magnificent palace, we conclude there has been a builder ; if a work of curious mechanifm we conclude there has been wifdom equal to the contrivance. And yet here is the mod magnificent of all buildings, and here the greatest evidence of the mod perfect wifdom, and yet this philofopher will take upon himfelf to affirm, that ftili there is no Author, and no great fird caufe. 1 1. But this univerfe bears the mark not only of power and wifdom, but alfo of infinite goodnefs directing all things for the bed ; and this is feen in a remarkable manner in adapting the creatures to their different fituations, and in the provifion made for all their wants. In all parts of the univerfe that we have an op- portunity of examining, we know this to be the cafe -, and we may reafonably fuppofe, that this care and goodnefs are manifeded in the fame degree every where. This could never arife from chance. It requires an author equal to the work. In the fird place, wherever you find creatures, you find an element fuit- ed for them, and proper habitation and food. Where you find man, there the earth produces proper fufte- nance for man ; and the birds of the air, the beads ©f the field, and the fifties of the fea, furnifh their contributions for the lord of this lower world* [ %') Where you find oxen, you find there alfo rich paf- tures for their fuftenance; where you find^ birds, there you will alfo find feeds and fruits for the fup- port of their life ; where fifties, you find them in their proper element, with their proper food, and alfo with every power to live and move in the watery world. Were the fifties, with their prefent organs, to be brought forth in the air, or man and beads pro- duced in the waters ; here are elements unfuitable to their inhabitants, therefore death and deftruction muft inftantly enfue. But you find not only provisions made for their neceflities, but alfo great regard paid to their com- forts and happinefs : to tell us, that they were formed not barely for life, but alfo for enjoyment* We find pleafing founds to delight the ear, fragrant odours to regale the fmell ; we find the very colour of the earth not only the moil beautiful, but alfo the beft adapted for the eafe and the fupport of the eye. In the human frame we fee the fame marks of wif- dom, in the contrivance of the various parts; the members all wifely adapted to their refpe&ive func- tions, nothing in general fuperfluous, and nothing in vain. We find the fenfes all neceflary •> and were there more fenfes than the prefent, and the prefent more perfect, it is more than probable, that this would be no improvement to our nature, that it would prove hurtful and not beneficial. Taking then the whole together, we may fay that nothing in general can be added, and that nothing G 3 C 86 ) ought to be taken away. The very things that we would wifh to be more perfect, experience (hews that this would be highly improper for us in the - prefent (late. 12. The care of an all- wife and good governor is feen in nothing more clearly than in the preferva- tion of the different animals, and the preventing alfo the different fpecies from being fo intermingled and blended together, as to produce fome monftrous innovations in the animal creation. Infinite wifdom watches over the different fpecies, fo that none of the ufeful and important part of the creation has ever been loft. This will appear the more wonder- ful, when we confider the immenfe rifk, which threatens the deftru&ion of different creatures. Be- fides the innumerable accidents to which they are expofed, they have to run through a feries of direct attacks. Some are hunted down by tyrannical men. Some are preyed on by their own fpecies ; and then, inclement feafons have frequently threatened the total extinction of animal life. The hare, naturally fo innocent, fo helplefs, and fo timid, is, during its whole life, in a ftate of continual terror. Man feeks its deflruclion in all the ftages of its exiftence, and aflails it in every form. He attacks it with baits, with fnares, with fire-arms, with (tones, and with every kind of deftru&ive dog. Bears, wolves, foxes, hawks, vultures, eagles, and every bird of prey ; befides a variety of vermin, rats, weafels, and other contemptible animals feek the life of this ( s 7 ) harmlefs creature. It can never be at eafe, never at reft. Befides, no creature fuffers more from the inclemency of the feafon. It has to (truggle with want in common with mod of the other wild ani- mals. But it is debarred from that refearch and diligence, which others enjoy. For then all ene- mies are in purfuit of this unhappy creature : all plot for its deftrucYion. How therefore does it happen, that this fpecies has not long fince been ex- tinguifhed ? Nothing but the protection of him, who watches over the life of every creature, could defend it from fo many dangers. And it feems to be preferved not fo much for any enjoyment, that this perfecuted animal can have in life, but for the benefit of man the pampered lord of this lower world. This cafe will apply to many other creatures, and furnifhes us with a (hiking inftance of the prefence and care of the great Governor. 13. His interpofition is equally confpicuous in not fuffering the confufed mixture of the different fpecies. Providence here fets limits, and permits not the grofs paflions of the creatures to produce any new and ftrange kinds on earth. Now and then we meet with fome monftrous births, but thefe inftances are fo rare and of fo little confequence, that they are barely fufficient to (hew what monflers are, and what would be the fituation of life, were we left to the direction of chance, and no Providence to watch over and preferve the world ? G 4 ( ss ) Were we to fuppofe, that no fupreme power and intelligence were concerned in this world, that what fome of our philofophers call nature produced every thing, and that this nature rauft be blind and igno- rant (otherwife we fhall make nature only another name for the great firft caufe) : if, I fay, we mould fuppofe nature produces every thing, how happens it, that we never meet with inftances of new beings arifing either from the fea, or the land, or the air ? Are the powers of nature exhaufted, and is fhe now pad bearing, and incapable of any new pro- du&ions ? 14. But the facl: is, fo far as hiftory, natural hif- tory carries us back, we find the fame animals ex- ifted then, that do now. We may be perplexed fometimes with names, and we may be entertained fometimes with the wonderful and fabulous ftories of Pliny and other naturalifts ; but when we come to a proper underftanding, and dived hiftory of every thing extravagant, we mail find that the fame animals that exifted then, exift now, and that we have not been able to add any new ones to this ca- talogue, except the animals of countries, that have been difcovered fince their time. Such things duly confidered, become beautiful and illuftrious teftimonies to the exiftence of that perfect power and wifdom, which firft formed this world, and conftantly interfere to preferve order and harmony in all God's works. ( 89 ) Butwhilft, in this general furvey of God's works, we difcover evidences of his exiftence, we fhall find thefe evidences grow ftronger and brighter by con- fining out attention to the examination of fome dif- tinguiflied parts. Here we have an opportunity of examining more nearly, and are delivered alfo from fome embarraf- ing objections, that come upon us on account of our fituation, unfavourable to fee and comprehend all the connections of the various parts of this uni- verfe. CHAP. VII. The Exiftence of God proved from the Sun, Moon, and Stars. i.TN entering upon particulars, we can felecl: no •** object more proper to command our attention, and nothing fo well calculated to difplay the great- nefs and wifdom of the Creator, as the great orb of day, the glorious fun. If we durft employ fuch comparisons, we might fay that he is the moll: fink- ing emblem of the great Creator, and is the great difpenfer of his benefits to the world. In his mag- nitude and fplendour, in his heat and light, in the fteadinefs and regularity of his motions, he gives a wonderful difplay of the divine magnificence. Without his beneficent effects, the whole world of ( 90 ) life would be inftantly extinguifhed. He is ne- ceffary, not barely to the exiftence, but alfo to the comfortable exiftence of every creature. With re- fpect to other objects, we may fuppofe that we could fubfift without their afliftance. Were the influence of the moon to be withdrawn, we mould certainly be deprived of very great benefits, and poflibly this planet may be absolutely neceffary to our exiftence, but (till our dependance on her is not fo confpicuous to us, and her utility not fo evident. But in the fun we have an inftance of the all -wife Director of every event, concentrating in one object numberlefs bleflings and benefits. Without the fun there could be no vegetation, no cheerful light, no pleafing warmth, and no beauty. Men and beafts and vegetables, the inhabitants of the earth, air, and water ; all derive their fupport from him. Such bleflings we are apt to overlook, and this illuftrious monument of the divine power and greatnefs, feldom produces in us that attention and gratitude, that the object requires : but fuppofe the fun to be withdrawn from this world, and all would inftantly terminate in darknefs, in horror, and in death. Let the atheift come and attentively fix his thoughts on this object, and try to deny the great firft caufe. 2. But this evidence will gather ftrength when we regard, in the next place, the wifdom, with which all thefe bleflings are difpenfed. ( 9> ) This great body of light and heat is diftributed in fuch juft proportions, as manifefts the goodnefs of the Creator, regulated by the moft perfect wif- dom. The lengthening and fhortening of the days introduces to us the moft pleafing variety ; and the total withdrawing of his beams and the fucceffion of darknefs, is to invite all animals to that quiet and repofe, fo neceflary for the refrefhment of their wearied powers. Were he to be fixed immoveably in a conftant vertical pofition, pouring down his per- pendicular rays on men and beads and the fruits of the earth, the ardour of his beams would be intole- rable, and the violence of his heat would confume all life and vegetation ; but in difpenfing gradually his invigorating heat and in juft proportion, this is not only more friendly to the fruits of the earth, but more pleafing and beneficial to man. 3. In different parts of the earth we fee highly varied and different effecls. In the climates be- tween the tropics, under the fervours of the torrid zone, the fun feems to put forth all his flrength and fpiendour, and there we fee trees of the richeft fo- liage, flowers of the moft exquifite beauty, and fruits of the moft delicate and luxuriant kind. Here alfo we find inhabitants formed for the climate and capable of enduring and enjoying thefe high de- grees of heat. This heat appears alfo congenial to the moft favage and formidable animals, the ma- jeftic lion, the fierce tiger ; and in thefe hot tropical regions, we find the magnificent elephant, and the C 92 ) camel fitted by Providence to travel through the fandy defarts, and the parched regions of thefouth. But thefe exceflive heats are much moderated by various circumftances wifely appointed by Provi- dence. The fea-breezes in the hot iflands, often fol- low the courfe of the fun, and greatly mitigate the fiercenefs of his rays. The frequent peals of the burft- ing thunder purify and difperfe thefe noxious vapours, which the exceflive heat raifes j and the deluges of rain that follow the thunder, greatly cool and refrefh the grafs,'the vegetables, and the different productions of the earth. And even the volcanos, the earth- quakes, and the awful fweep of the temped, are all wife appointments for the benenYof the earth and for animal life. In the torrid zone we fee mountains and rivers alfo upon a more magnificent fcale. Thefe likewife help to mitigate the heat of the climates, and to fur- nifh proper retreats for man and for bead. The towering grandeur of the Andes, which, even under the equator, have their tops covered with everlafling mow ; and the fublime fweep of the river of the Amazons rolling its wide majeftic ftream like an en- larged fea, into the waters of the ocean, have nothing correfponding to them in milder climates. 4. But the fame fun, which manifefts fuch afto- niftiing powers in thefe hotter regions, comes forth all mild and beneficent to the temperate climates. Though here we meet not with a perpetual verdure, or the rich fruits of the tropical climates, yet here we have a pleafing variety of different feafons, from ( 93 ) the extremity of heat to almoft the extremity of cold. We have the deadnefs and barrennefs of win- ter, the beauty and vigour of fpring, the bright and long heat of fummer, and the richnefs and plenty of autumn. And, in all thefe fucceflions, we may trace the care and providence of God. The cold regions of the frigid zones, prefent na- ture again in awful grandeur, mountains covered with perpetual mow, and feas fad locked in ice, and to all appearance no provifion there for any living creature. But there we meet with the clum- fy, rough bear of vaft fize, (talking, in fullen pride, over plains and hills of ice, in quell: of his prey ; the huge monfters of the deep, the largeft of all animals, fporting, fometimes in a long line on the furface of the ocean, and at lafl plunging with their immenfe volume into the great abyfs. Yet all thefe are the works of the Creator, all find their food and proper habitations in a climate apparently aban- doned to everlafting cold. There the fun diftributes his benefits with a fparing hand, one half of the year he makes but very fhort vifits ; in the fmall portion of a circle which he fweeps along their ho- rizon, he fends forth a few feeble, and almoft cold rays : and even during a great portion of that period he never vifits them at all. During the fummer half of their year, whilft he is almoft continually prefent with them, yet, (hooting forth his oblique rays through a thick atmofphere, vegetation never arrives to much perfection. And yet we fee here the very • ( 94 ) riches of hisgoodnefs, in places, which, from their appearance, may feem totally neglecled and defti- tute of life. The fize, the ftrength, and the fatnefs of thefe inhabitants fufficiently demonftrate, that they are not overlooked or neglected by their Ma- ker. All this variety of feafons and climates is brought about by the wife and well regulated motions of the fun. When we confider the numberiefs benefits derived from this glorious body, we mall be apt to think no fpecies of idolatry fo judicable, as that which men, in fome regions, have paid to him. And to us, who are favoured with better inftruc- tions, no objec~l can appear fo proper to mm- mon our attention to the Creator of the fun and all things ; and from whom we derive every enjoyment and blefling. What object in nature can we conceive more grand and fublime, and more inttru&ive, than the morning fun, rifing majeftically in the eaftern hori- zon, re-animating all nature, and rouzing the fleeping world to life and action, and to behold the glorious works of their Creator ? and, after per- forming his daily revolution, again defcending in the weftern horizon, when the weary labourer looks with pleafure to a refpite from his toil and fatigue ? 5. The wifdom of the Creator is confpicuous in the fimplicity of the contrivance by which that al- moft infinite variety of changes and of feafofls is effected. The machinery of men, of men even of ( 95 ) the greateft genius, requires many complex move- ments to produce any remarkable effects ; move- ments fo intricate, that only the artift himfelf, or men of fimilar purfuits can thoroughly underftand and explain. But the contrivances of infinite wif- dom are perfectly fimple, brought down to the comprehenfion of mankind in general, that is, to fuch as direct their attention to fuch ftudies. The path of the earth's annual orbit cuts obliquely the plane of its equator ; and, during its annual revo- lution, its axis remains perpendicular to the equator, and parallel to itfelf in every part of its orbit. And this fimple pofition is that wonderful arrangement, that brings round the different feafons, that accounts for the regular increafe and decreafe of heat, for the lengthening and fhortening of the days and all the variety that depends thereon. Can this be the work of chance ? could this have been devifed without the mod perfect wifdom ? can the greateft genius add any thing to this con- trivance to render this workmanfhip more perfect ? The pious and intelligent mind, in fuch contempla- tions, can add nothing more proper than, The works of the Lord are great, fought out of all them that have pleafure therein. Were the annual orbit of the earth to coincide with the plane of the equator, we fhould have days and nights continually equal, and cold and heat, nearly at all times the fame. We fhould, in that cafe, have no changes of feafons, no fummer or win* ( 96 ) ter, no fpring or autumn, but one uniform face in nature and none of thefe pleafing varieties, that con- tribute fo much to the enjoyment of life. We fhould even be deprived of thofe ftrong marks, that enable us to count with exactnefs the revolution of years and ages j for nature then would afford no precife flandard to meafure the length of the year. The flrength, and heat, and life of fummer form a pleafing contrail with the cold, the barrennefs and deadnefs of winter. And they have their proper ufes, not only as they minifter to the pleafure, but alfo to the inflru&ion of men. The fame may be ob- ferved of the varied length of the days. All thefe give to us a more extenfive difplay of the wifdom and goednefs of the great Creator. 6. The fun is alfo that great fountain of light, that wonderful benefit which a kind Providence has bellowed on the animal creation, and God has fo formed the different creatures, as to render them capable of receiving and enjoying this great bleffing. It is from the fun alfo, that the moon herfelf re- ceives this benefit, and is fo fituated as to reflect her borrowed light back upon the earth. * What light is, philofophers have not yet finally fettled ; our bufinefs however is not to difpute about its nature, but to become fenfible of its btelTing. It is probable, that it is not merely a property of the fun and other bodies, but a fubflance conflantly iiTu- ing from that great fource, diffufing itfelf in- all directions, and not only qualifying men and beafb, ( 97 ) for their different fun&ions, but fpreading gaiety and cheerfulnefs every where. That it is fome refined fubftance, philofophers and aftronomers have been enabled to eftablifh by a moft complete experiment ; becaufeit burfts forth, not inftantaneoufly, but takes up fome minutes to pafs from the fun to the earth. How miferable life and exiftence would be with*, out this blefling, it is unneceflary to fay : the few deprived by accident or difeafe of the faculty of fight fufficiently teftify its blefling, and fhew to us the great goodnefs of our Maker in beftowing upon us this wonderful faculty, without which moft of the other gifts of his providence would be of little ufe to man. The truth is, it is fo effentially neceffary to life, that without light, we mould not only be difqualified for the performance of our duties, but totally unable to cultivate the earth, to provide food and raiment, and to guard againft the numberlefs dangers, fo thickly fpread for the blind in every part of this globe. Without light and without the faculty of fight we mufl remain utter ftrangers to the beauties both of earth and heaven, and totally ignorant of the glo- rious works of the Creator. To enlarge upon this benefit muft be unneceiTary. Thefe things, however, are proper to call men's attention to the goodnefs of the Creator, and to his wifdom, which is wonderfully difplayed in furnifhing this great body of light ; but more efpecially in the curious formation of the eye, and in rendering this beau- H ' ( 98 ) tiful organ capable of conveying its difcoveries to the mind. 7. The philofophers, in explaining vifion, fome- times feem to make it an eafy bufinefs. They tell us how the image of the vifible object is formed curioufly on the retina of the eye, and that by this fimple act, vifion is effected. But this is flopping too foon. A picture is formed on the gfafs, fome- times alfo on the polifhed (lone, but neither the glafs nor the (tone can be capable of vifion. For the queftion arifes, how is this image to be con- veyed to the mind ? There muft be fome other principle that we know not, that no man can ex- plain. He that made this wonderful organ the eye, has given to us the faculty of virion ; but how this is effecled, how the idea is conveyed to the mind, he only can know, whofe under/landing is infinite. Upon the principles of mechanifm, we can under- ftand how our different members perform their func- tions, how the hands grafp and handle different objects, and how the feet ftep forward ; but we can- not tell how the ears hear, and how the fight per- ceives. Thefe operations are too refined and fubtle for us perfectly to comprehend. Such difficulties are not without their ufe and in* ftruction : they appear well calculated to cure the rafhnefs and prefumption of the human mind, by telling us j that whilfl things fo common and familiar are raifed far above our comprehenfions, not to at- tempt to explain things, that we have but few op* r( 99 ) portunities of feeing and examining. And that whilft we are immerfed in a world of fenfible objects, there are operations, in which we are conftantly en- gaged, that may help to give us fome idea of a fpiritual world ; operations not explicable upon the principles of matter. But the great inftruction aimed at, in the different parts of this treatife, is to imprefs our minds with an additional evidence of the wifdom and goodnefs of that great Father of lights, who dwells in light iuacceflible and full of glory. 8. The tranfition from light and day, is not un- natural to darknefs and night. The inftru&ion of the night is not inferior to the inftruftion of the fun and of the day. It prefents us with an infinite va- riety, with a very different, yet ftill a much more extenfive view of the works of the great Creator. In the glare of day, the fun feems to occupy and fpread his beams to the whole univerfe j but night clears away the deception, and fhews us that he is only a part and a very fmall part of the magnificent whole. The night alfo has its bleffings, it has its beauties, and it conveys peculiar inflruction. Were we to enjoy perpetual day and uninterrupted light, there would be no proper period marked for the ceffation of labour, and the repofe of man and beaft. There would be no general quiet to invite reft and fleep fo neeelTary for the refrefhment of our wearied powers. The laborious part of the world would have no time, that they could claim as their own, to be delivered from the flavery and oppreflion H2 ( ico ) of their capricious and tyrannical lords. Behold here the kindnefs and the wifdom of providence in forcing upon us thofe privileges fo neceflary to our well being, in commanding the whole of the ani- mate creation to reft ; and impofing an univerfal quiet on man, on birds, and beads, whilft the black mantle of night is fpread over all. But night has not only its benefits, but its beau- ties alfo, and instructions. In the abfence of the fun and moon, thefe great luminaries, another more extenfive and glorious fcene is lighted up. In the night we are prefented with a fpecimen of the bound- lefs and immenfe extent of the works of the Creator. During the day the fplendor of the fun occupies our fole attention and eclipfes all the other heavenly bo- dies ; and the ferene fky prefents itfelf to us as the great vault, which encompafTes and bounds the ex- tent of creation : but the abfence of the fun unde- ceives us : the night gives us fome idea of the im- menfity and boundlefs extent of the empire of God. The whole firmament glows with innumerable twinkling flars of different fi zes and luftre, fpread every where, rolling round in filent majefty, and in their revolutions prefenting us with a fucceffion of new obje&s, all regular, all fteadfaft, filently obey- ing the law impofed upon them by the fovereign of nature. The attentive mind ' meets here with a fcene, which fills it with the fublimeft conceptions, with aftonifhment and wonder. We can now fet no bounds to the expanfe. ( ioi ) Thefe flars are of various magnitudes ; and fome of them of the brightefl luftre, fome almoft imper- ceptible on account of their diftance : but befides thefe, by the aid of fcience and the improved tele- fcopes, innumerable other flars are difcovered. And in proportion to the magnifying power of the glaflfes, we increafe the number of thefe luminaries, which feem pufhed back further and further into the depths of infinite fpace, fo that fcience is over- powered in the contemplation, and imagination iifelf can fet no bounds. Our idea of the magnificence and extent of God's works is increafed, and our aflo- nifhment rifes in proportion, when we have every reafon to believe, that thefe flars are fo many funs, and many of them perhaps exceeding our fun far in fize and fplendour ; and that each of thefe funs is attended with its refpective planets, too far diftant to fall under the reach of our molt improved glafies ; that thefe planets are all peopled ; and that all thefe inhabitants are the objects of the care and proyidence of one God, There is no exaggeration in this picture : our conceptions, alas ! fall infinitely below the reality and the truth ; for eye hath not feen> nor ear heard, nor can it enter into the heart of man to conceive, the grandeur and magnificence and extent of God's works ! How little and contemptible do the ftudies of the philofopher appear, and how pitiful the mind of the infidel, who excludes from his profpects thefe glorious objects, and who banifhes from his narrow H-3 ( ri* ) fyftem, the power, the wifdom and goodnefs of the Father of the univerfe. Look ferioufly upon this profpeft and fay, if you dare, that there is no God ! Try if you can to deny his providence. Tell us who upholds and governs and maintains thefe night- ly orbs in their proper ftations and regular motions. Anfwer thefe important inquiries before we Jiften to the humbling leffbns of your gloomy fchool, 9. After the fun, the great regent of day, and the contemplation of the beauty and inftru&ion, that the clear night, adorned with fo many thoufand ftars, offers ; the next object, that challenges our attention, is the moon : and which, to us, may be confidered as occupying the fecond place of dignity in the heavens. The moon is the conflant attendant on this earth, and, befides the light fhe furnifhes, feems to have a very extenfive influence on the different parts of this globe, on land and water, on animals and ve- getables. We know, that the great body of waters, in their ebbing and flowing, are particularly regu- lated by the motions of the moon. This is confirm- ed as much as fuch a principle poflibly can. What particular influence fhe may have on other parts of this earth, and how far that influence ex- tends, we cannot pretend to determine. What in- fluence the moon has on vegetation, how far fhe affects our atmofphere, the weather, and the various feafons : what influence (he may have in b r inging difeafes or removing them, would require more ( io 3 ) knowledge and experience, than we can have an op- portunity of collecting, to decide with any degree of certainty. The probability is, that her influence in ail thefe things is very confiderable. And this may be inferred not only from her nearnefs to the earth, and her acknowledged influence on the wa- ters, but as it has been the popular belief in all ages and nations. But of matters not yet fully afcer- tained, I wi(h not to make any ufe in eftablifhing the principles of natural religion; when we have fo many things fully eftablifhed and perfectly known, for convincing us of the exiftence and of the glo- rious perfections of the Supreme Being. Without having recourfe to doubtful facts, we have in the moon fo many beauties, and fo many evident bene- fits, as will contribute much to call our attention to the belief of the Creator and AH- wife Governor of the univerfe. Thefe beauties and advantages require to be par*, ticularly difplayed, becaufe the moon feems to be more intimately connected with this earth, than any of the other heavenly bodies j being much nearer to us, and afligned as our peculiar attendant, and being much more fubjected to the obfervation of every perfon. And the proofs of wifdom and beneficent defign, evident in this planet, may be regarded alfo as fpecimens and aflurances, that the fame wifdom and beneficence are difplayed in every other part of the works of God. P4 ( 1 04 ) The moon in her appearances prefents to us much beauty and variety. Her jfhape runs through, at different periods of her orbit, a great number of ftriking forms, and all thefe are brought about by the fimpleft contrivance. From the fineft crefcent, with the moft beautiful and delicate horns, her orb gradually and imperceptibly fills up till fhe becomes femi-circular, next gibbous, and laft of all fhe prefents to the earth her full face in all its beauty and fplendour. She, after this, decreafes regularly, in the fame proportion, till fhe totally vanifhes and becomes loft in the rays and ardent beams of the re- fplendent fun. So far with refpect to her changeable form, and the beauties arifing from thefe changes. And this alfo bears a refemblance to the other appointments of providence, where our beneficent Creator not only confers on man his choiceft gifts, but generally conveys to us thefe blefTings in the moft pleafing form. Thus, in preparing for us the rich harveft and the other fruits, we fee how the fields and trees are firfl adorned with all the variety and beauty of colours, that can pleafe the tafte or delight the rational mind, 10. In examining the ufefulnefs of this planet, and the laws by which fhe is governed, we fhall have an opportunity of forming fome ideas of that wis- dom and goodnefs, by which all the reft are di- rected. Were we during the night to have a per r petual darknefs, this, in fome inftances, would be 1 3 ( i°5 ) very inconvenient ; for the neceffary labours and occupations of mankind require fometimes an en- croachment on the night. And again, were we to enjoy the light of the full moon during the whole of every night, to banifli entirely the oarknefs, this alfo would interfere with other benefits and inftruc- tions. Under the favour of a conftant moon, the tyrants of this world would feldom permit any dated period for the repofe either of man or beaft. They would contrive labours to impofe on their Haves, proper for the light of the moon : and, in that cafe, there would be no general period for the eafe and refremment of wearied mortals. Were there to be a perpetual full moon, we fhould alfo be debarred the beautiful profpecl of the hod of heaven, the ftars in all their glory. This would be to check the glory and praife of the Almighty Maker and Preferver of all things. But this light is given out to us in that frugal and well regulated proportion, that it proves fufficient for all nccefiary purpofes, and not fuffi- cient for impofing on the laborious part of the crea- tion their nightly talk : and during its various in- tervals and different degrees, it gives us opportunities of contemplating the (tarry firmament through all its changing forms. This light is of that nature, that whilft it does not interrupt the general repofe of the world, jt is fufficient for fome neceflary journeys and la- bours, that are occafionally required of mankind. There is even a foothing ftiilnefs in a beautiful moon- ( io6 ) light, where all nature feems liftening and attentive, that compofes the mind for meditation, or invites the weary labourer to his fweet fleep and repofe. This light is wifely proportioned to the feafons and climates that mod need fuch afliftance. This diftribution is fo apparent, that it cannot fail to call the attentive obferver to notice the wifdom and goodnefs of fuch an appointment, 11. In fummer when we have little occafion for this additional light, the arch that the full moon defcribes in thefe months, is a fmall portion of a large circle. Her duration is then very fhort. She barely fhews her full orb, and defcends to vifit climes that require more of her friendly aid. In thefe northern latitudes, (he makes a fhort range above our fouthern horizon, nearly about the fame compafs, that the fun takes during our fhorteft day j and, in many cafes, her ftay is even much fhorter. She is then little wanted, and therefore but little feen and very little regarded. Whilft, during the winter feafon, and our fhorteft days, the full moon takes a wide circuit, rifmg far towards the north, and palling our meridian in a high elevation, fhe defcends in our weftern boundary, and generally near the fame place that the fun fets in our longed day. Her ftay above our horizon is during the whole night : her duration is nearly equal to the fun's duration in our longeft day, and fometimes much longer. (This depends upon her latitude at tbe time.) At this time, in the depth of winter, ( i©7 ) mankind mod want her benefit, and therefore at this time it is fhared out to them in the greater degree. In the higheft latitudes, and the further removed from the benefit of the fun, the full moon continues the longeft, endeavouring to fupply that want to the inhabitants. In our northern hemifphere, the further north that any country is removed, fo much a greater fhare have the inhabitants of the winter's full moon. What I have faid here with refpeft to the bene- fits of this planet, applies equally to both the north- ern and fouthern hemifpheres. They enjoy all a (hare in her benefits, in proportion to their wants. Now, if we were to reverfe the cafe, and fuppofe the full moon in fummer fhould take a wide range above our horizon ; and, on the contrary, that in winter fhe fhould haften her departure, coming forth only to fhew her full orb, and defcend fuddenly and leave the world in darknefs ; we fhould certainly cenfure the wifdom of the appointment and as bear- ing in it no marks of benevolence and goodnefs. But this is not the character of any part of God's works ; the more they are fought into and the better they are under ft ood, the more marks of beneficence jdo we find. It may be argued, that thefe benefits arife entirely from the mechanifm of the univerfe, and are go- verned by fixed and fteadfaft laws. This, mofl certainly, is the cafe ; but who has conftituted thefe laws? and who planned this wonderful frame of ( io8 ) nature ? The anfwer to this queftion leads us to the acknowledgment of the wifdom and goodnefs of the Great Firft Caufe. 12. Befides the more general advantages arifing from the ordinances of the moon, there is another no lefs remarkable, and which befpeaks great atten- tion to the peculiar wants and neceiiities of man ; and that will be found to be a demonftration not merely of wifdom and benevolence, but of that wif- dom and benevolence extended even to our minuted concerns. The harveft moon is a phenomenon, long fince well known to the hufbandman, but long overlooked and neglected by the aftronomer. It is only with- in thefe few years, that the phiiofophers feemed to know that there was fuch an appearance in nature. It was for fome time, that they doubted the facl:, and it is certain that fome eminent aftronomers hefitated (till, after the facl: was publifhed. Of this phenomenon we find no mention in books of agro- nomy till within thefe forty or fifty years. This is a (hiking inftance of the grofs inattention of man to the benefits of his Maker. But the appearance is now well known, and for which we have a mod fatisfaclory account. During the months of the harveft, the full moon continues with us much longer than during any other months of the year. At that period flie haftens her rifing as if to call on the hufbandman to colled the fruits of the earth, under her friendly afTiftance* C io 9 ) During the firft feven or eight days after the full, you will find her generally up before the light of day has totally forfaken the fkies. From the firft to the lafl of thefe eight days, the difference between the time of rifing will in general be found to be lefs than two hours. This difference, however, varies in different places ; and there is fome variation in the fame place in different years. The principles and caufes of this appearance, this is not the place to ex- amine and explain. A flight acquaintance with the globes renders the whole phenomenon perfe&Iy in- telligible. It is fufHcient here merely to ftate the fact, and to call the attention of thofe, who may not have confidered this appearance *s> the examina- tion of a fact, which affords a pleafmg teftimony of the care and goodnefs of our Heavenly Father. This becomes a phenomenon more ftriking, when compared with the full moons in the oppofite feafons of the year. During the fpring feafon the full moons quickly pafs away. The feconii or third night after the full, (he rifes late, and in a night or two more, it is very near morning before fhe makes her appearance. At that feafon the hufbandman has no great occaflon to prolong his labours in the field. At that time, generally cold and uncomfortable, it would be neither pleafing nor fuited to his health to expofe himfelf to the feverity of cold damp nights. But during the months of harveft, when the gathering in of the fruits of the earth is the im- portant labour of the hufbandman j when the fufte- ( m ) nance of the whole year depends very much oil his diligence at that feafon ; when he is under the neceflity of every exertion to prevent the uncertainty of the feafons ; and when thefe months are gene- rally foft and mild, our great Parent and Benefector gives then extraordinary afliftance, by fending to us fooner and protracting long the flay of the friendly moon. Ail his works praife him and bear teftimony to his providence and care. And oh! that men would praife the Lord for his goodnefs and for his wonderful works to the children of men, 13. Thofe men muft be particularly obftinate and unattentive, who fhould argue that this circumftance is merely accidental, without any direct application to the advantage either of man or of beaft. Againft defign and benevolence fo evident, there is no ar- guing, for no facts, nor evidences can be urged as clearer proofs of the moft perfect wifdom and good- nefs interfering in the government of the world. But thefe proofs do not reft on one folitary evi- dence, they are confpicuous in all the ordinances of this beautiful luminary. The more we attend to her motions, and the better we become acquainted with her laws, the more do we fee of the wifdom and goodnefs of our Maker. In this hemifphere, the fur- ther we are removed to the north, the more do we enjoy the light and favour of the full moon during the winter months; fo that in dreary Lapland, beyond the gulph of Bothnia, and in ail thofe regions with- in the polar circles, the winter moon, from her en- ( 1*1 ) trance upon her fecond quarter, to nearly her en* trance upon her laft, never almoft fets, endeavour- ing to compenfate, by her prefence, for the abfence of the light and heat of the fun. Thus, by the be- nefit of the moon and the northern lights together, the inhabitants of thefe mod uncomfortable regions are enabled to perform bufinefs abfolutely requifite, even without doors, in the abfence of the fun. At Torneo, to the north of the gulph of Bothnia, and in latitude upwards of 6$, the carpenters carry on the fhip-building, during the fhorteft days of their winter, without any other light for the greatefl part of their work, excepting what they receive from the northern lights and the moon. What wonderful and unforefeen helps does Pro- vidence afford to render even the moft wild and dreary regions in fome degree habitable and comfort- able ! 14. But the fimple laws, which regulate the mo- tions of the moon, and accomplifh thefe innumerable bleflings and beauties, muft wonderfully exalt out 1 conceptions of infinite wifdom. It is well known to aftronomers, that all thefe varieties in the appear- ances of the moon, in the different faces fhe puts on, in her different rifings, and the proportioning her benefits to the wants and neceflities of man, all depend on a moft fimple contrivance. The path of her orbit cuts obliquely the path of the earth's orbit. Whilft fhe revolves round the earth in that path, and borrows, at the fame time, all her light from ■•'(.,¥•■) the fun, fhe prefents to us all thefe varieties in heir appearances. He then, who underftands this fubject, and di* reels his mind to the contemplation of this beauti* ful part of the work of God, and will not, at the fame time, acknowledge an intelligent mind and the mod perfect, goodnefs in this part of nature, mud be highly prejudiced and untraceable, and no reafon, no argument will be found fufficient to open fuch a mind. I have dwelt the longer on the beauties and bene* fits of this luminary, becaufe an attention to this part of the works of nature, which we have the oppor* tunity of calmly and more clofely examining, may give us fome conceptions of the perfect and complete government of thofe other parts of this univerfe, which are far removed beyond the reach and know*, ledge of our powers. If we had the opportunity of feeing and examining the other works of the Great Creator, we fhould be convinced that nothing is formed at random, and nothing in vain. And if we fee fo many wonders of wifdom and goodnefs in the regulation of one of the lead of the heavenly bodies, how would our wonder be raifed, our adora- tion, and even our love, could we be permitted to behold nearly, and had we ftrength of mind fufficient to difcern all the wifdom and goodnefs difplayed in the government of the univerfe I If, in this moon of ours, we fee fuch perf eel con- trivance, how wonderful mud be the contrivances, C "3 ) by which the four moons of the planet Jupiter Is regulated, the five moons and that extraordinary large and fplendid ring that encompafles the planet Saturn ! What muft that power and wifdom be that regulates and connects the folar fyftem ; and that aftonifhing power and wifdom which combine all the different fyftems of the univerfe in one grand and harmonious whole ! What are the exercifes and delightful employments referved for our reno- vated and improved nature, in another and a per- fect world ! Thofe who cannot now relifh thefe beauties, and enjoy fuch tranfporting hopes, are but ill prepared for the contemplation of nature and na- ture's God. CHAP. VIII. The Exijlence and Providence of the Supreme Being proved from the Seafons. 1. ^TEXT to the evidences arifmg from the con- templation of the heavenly bodies, may be introduced that wonderful difplay of the* perfections and providence of the Supreme Being, which are dilcovered in the regulation of the various f^fons. Thefe are evidences bro jght down to the opportu- nities and understandings of every perfon. In thefe we clearly fee and tafte the goodnefs of God. They are evidences in themfelves plain, and require no pre- I ( "4 ) vious knowledge and fcience to underftand. And the feafons difplay to us, not fimple power, wifdom* and goodnefs, but the mod careful attention to the intereds and happinefs of man. In the firft and mod incorrecl: views and wifhes of man, he will be apt to fancy that a perpetual ver- dure, an everlading fpring, and the earth producing every thing fpontaneouily, would have been the mod defirable (late, and the mod confpicuous tefti- mony of his Maker's goodnefs and care. Under thefe impreffions, he would not introduce into this world, of his own planning, all thefe varieties and changes, to which the prefent world is fubjecl, and which are fo confpicuous, not only in the dif- ferent feafons, but even in the uncertainties of the fame feafon. In his world there would be no ex- ceflive heats, no intolerable colds, no dorms, thun- ders, lightnings, hurricanes, or volcanoes, all which afflicl the body, and terrify the mind of men. But this is only a narrow, a contracted view of wifdorn ; it is not even the bed plan for promoting our happinefs. 'Experience tells us, that the life of eafe is very feldom the life of happinefs. It is not he who wallows in riches, who riots in fenfuality, who indulges in eating and drinking, and pampers and gratifies every appetite, that partakes of the high- ed fatisfa&ion and enjoyment. Thefe are the men for whom the earth produces every thing fpontane- oufly, that is, without either their labour or care ; and for whom alfo the mod didant regions and climates ( i'5 ) contribute their bounties. On thefe the fummer's raging heat is not permitted to light ; and they are always flickered from the feverity of the winter's cold. They partake of all that eafe and tranquillity that nature or fickly defire can crave. They have no labour, ihey are ferved with numerous atten- dants : they are removed from place to place with- out their own exertion. But are fuch men happy ? Are their enjoyments in proportion to their appear- ance ? Experience, I am certain, will prove the con- trary ; and that tho(e who toil and labour in the fweat of their brow for their daily bread, have much more enjoyment and happinefs than they. This then is fufficient to obferve on the fancies of thofe who imagine, that if we enjoyed a perpetual fpring, we mould have been raifed to the greateft poffible happinefs. The condition of our nature is, that labour is neceffary to our happinefs ; and the bed plan, upon this principle, muft be to keep both mind and body properly employed. Idlenefs is the bane of happinefs : it nurfes bad thoughts and bad defires : it generates difeafe, and it produces none of thofe pleafmg reflections and that complete felf- fatisfaction, which is the fruit of the faithful difcharge of our proper duties. Our all-wife Creator, in fixing the condition of this world, has had a Uriel: regard to the fituatioa and happinefs of man ; and to carry forward that * happinefs on principles congenial to our nature, and not in the gratification and indulgence of our 12 ( "6 ) foolifli wifhes. Wife therefore was that fentence which condemned the earth to bring forth thorns and thirties ; and man to eat his bread in labour and with the fweat of his brow. Reflection and a juft eftimation of God's works will fhew, that they bear all the marks of wifdom and of a fteadfafl: regard to the welfare of the ra* tional world. Wife is the appointment of the various feafons. One feafon is not only neceflarily connected with another ; but their changes and fucceflions throw a propriety and beauty on the whole. The changing feafons offer, at the fame time, a more fublime in- itruction, and furnifh us with an infinite range, for variety of reflection and for pleafure. 2. We are to recollect alfo, that man is placed here, not for the purpofe of enjoyment, but for the fake of his improvement. He is placed here, not merely to live, but to advance in knowledge, in wik dom, in virtue, and in happinefs. It is a degrading principle, # and unworthy of our rational nature, to fuppofe, that we were called into exiftence, merely for the purpofe of life and pleafure. This is aflign- ing to us an end and deftination, not fuperior to the groflefl animal nature, and will, by no means, jufti- fy all that care and attention paid to man by our wife and beneficent Creator. To the purpofes of inftruction and improvement the various feafons are directed ; and that inftruqt tion is carried on alfo upon principles that lead, at 5 ( "7 ) ie time, to the moft rational and delightful en- joyment. The human mind is fo conftituted, that it cannot long be pleafed with any one enjoyment, however exquifite. When once gratified, it ftretches for- ward to fomething flill higher. Were we able to difcover the laws by which this univerfe is governed, we next naturally feek fome to whom we may com- municate our difcoveries. This principle we mould cherifh, ftretching forward from knowledge to know- ledge, rifing ftill higher, till we come to the original fountain of all happinefs and all perfection. Let us not reft fatisfied with the bare contemplation of na- ture, but rife to nature's God. The human mind naturally requires variety; and a conftant round of one pleafure would very foon pall and difgufl: man. Were we to -have an ever- blooming verdure, fanned with foft zephyrs, and enlightened by a gentle fun, we fhould foon grow in- fenfible and inattentive to fuch enjoyments. Variety roufes and gives a relifh and vigour to enjoyment. Occafional difappointments and deprivations give pleafure to fucceeding attainments : pain gives a higher feeling to returning pleafures : the dark night forms a ftrong contrail: to the bright day : piercing cold makes us more fenfible to returning warmth : the deadnefs ofwinter recommends the life of fpring, the vigour of fummer, and the riches of harvefl ; and fhort days give a more lively fweetnefs to the lengthened light of the fummer fun. Thus the va- 13 C "8 ) riety of the continually changing feafons creates a revival and conftant renewal of pleafure. And the attentive mind, which ftudies human nature aright, fees in all thefe changes wifdom and goodnefs happily united, confulting our pleafures, and conducting hu- man happinefs on a very wide and extended fcale. 3. But each feafon has a!fo its peculiar character and beauty, its peculiar inftrudion alfo, carrying men in a different channel towards the God of the feafons, thus informing, pleating* and improving man. In winter we fee the awful glory of the Supreme Being, in the grandeur and fublimity of the diffe- rent elements* The hail, and froft, and fnow, and cold, are his awful meifengers. The winds, the ftortns, and tempefts, the raging fea, and amidft thefe, fome- times the loud peals of the thunder and the darting lightning, are all the fubiime tokens of his power. And though the thunder and lightning be more peculiar to the fummer, yet fometimes they burft forth in the fhuggling winter ftorms ; and the un- feafonablenefs of the appearance contributes much to heighten the terror and the fublimity of the fcene. In winter we have the opportunity of feeing alfo the power that he has over the whole world of life. Some of the other feafons peculiarly manifeft his. goodnefs. This indeed we may fay of fpring, fum- mer, and autumn. Spring proclaims to us the be- ginning of his bounties. Summer carries thefe bounties towards maturity } and in autumn, we fee ( "9 ) the riches of his goodnefs completed. But in winter we fee him in awful majefty, and the power he maintains over all the elements, and all the animals, as the fovereign of nature. We fee in this feafon, that he can not only raife up, but that he can alfo kill and deftroy. Thefe different feafons call us then to the exercife of different affections. The dis- plays of his goodnefs challenge our gratitude and •ur love : the power he holds over us commands our reverence, our godly fear, and our obedience. In winter we fee his power over the earth to lock up all its fruits, and to fpread over the whole crea- tion a barren deadnefs. The fields then withdraw their verdure ; the trees drop their leaves : the hedges and the gardens are then totally naked, with here and there a few folitary ever-greens, which, by their rarity, form a melancholy contrafl to the general view. The rivers are arretted, the purling ftreams converted to a folid body, as if refuting to man and bead their wonted fupply. Or, to vary the appearance, the whole country is covered with deep fnow, which gives to every part of the land- fcape a ftrange and unnatural fhape. We have in this feafon a different profpecl of creation : we fee the effect that theie agents of the Almighty have on earth and water, on vegetation, and on man and bead. Under the preffure of this feafon all nature puts on its mourning apparel. Such changes are very proper to let us fee, what power God has over us. ( «o ) He has no occafion to open the windows of heaven, or the fountains of the great deep to deftroy every living creature. He has only to let thefe, the ordi- nary agents of his power, exercife their full pleafure for our deftru&ion. He who appoints thefe elements, has it certainly in his power to extend their domi- nion. He can give them a longer continuance; and this duration extended only over one feafon, would effectually extinguifh life in every part of the earth. 4. For we are to remember, that the allowance he hands out to us, is delivered with great frugality. We have, in general, juft fufficient to fupply cur wants, till the next returning harveft. We never have in (lore what would be fufficient to fupply the whole year. All this feems planned to inculcate on us moral and religious ieflbns ; and to preferve our minds in a conftant dependence on our God. One defective harveft or (hort crop, always threatens us with fcarcity and famine ; and were there to be a total and univerfal failure throughout the earth for one harveft, where would be the hopes and fupplies of man ? We have fufficient experience of the truth and juftice of this remark at the very time in which I am writing (May 1800). The lad harveft was greatly deficient, both in quantity and in quality. The crop was exceedingly fmall, and that fmall crop was alfo very unfound. And .this deficiency was confined, not to corn only \ but the roots alfo, the moft nourifhing and common, amounted not to the ( «I ) third of their ufual quantity : and thefe roots alfo were extremely bad and unwholefome. The confe- quence is, that corn and every neceflary of life are advanced to twice, and fome of them to thrice their ufual price, notwithstanding the preceding harveft was fo plentiful and excellent. The favings of the preceding year were by no means fufficient to make up for the deficiency of the prefent. The alarming fituation of the country tells us, what mud have been our prefent fituation, had the former har- veft alfo been defective ! Thefe threatenings have come upon us of late very clofely. Only four years ago we were expofed to fimilar apprehenfions , and had the prefent year followed in clofe fucceflion the year j 795, there would fcarcely have been left any hope or remedy for the great bulk of men and of beafts. Should therefore our Preferver, for one year, withhold the fupplies of the earth, and continue to us his froft and his cold, the whole world of life muft be extinguifhed. All our dependence is on Him alone. We can have no food, and no fufte- nance ; and all the power and ingenuity of man can provide none, if Providence withhold his fup- plies. We may till and fow, but God giveth the in- creafe. • We fee fometimes feafons generally inclement, cold, and unfriendly fprings, and fucceeded by fum- mers, either uniformly dry, or in general wet 5 and next may follow a mod unfavourable harvefl. Such feafons, as we juft now have had an opportunity of ( «Jf« ) knowing, naturally create general alarms. Thefe warnings and alarms are meant for the inftruction of man. They are defigned to teach him his conftant dependence, and to call his attention to God. He that afflicts thus partially, could afflict univerfally. For all the elements are under his power and direc- tion, and become, in his hands, inftruments to exe- cute the wife purpofes of his judgment or his love. We may flatter ourfelves, that though the feafons may prove fometimes inclement, that frill, from the courfe of nature, there muft be fupplies of fome kind or degree. Arguing from experience, we muft al- low, that this always has been the cafe : but our dependence (till is, not on the feafons, not on ths eftablifhed courfe of nature, but on the providence of God. For, I obferve, that we have feen, and only the laft year, every feafon in fucceffion un- natural and fevere. At the beginning of May, when we were expecting grafs and flowers, there was almoft no vegetation : during fummer no kind and cherifhing warmth, and the whole time of harveft, which by the unfeafonablenefs of the fummer was extremely late, we had a conftant fucceffion of wet> cold weather. In the beginning of November large fields of corn of different kinds were ftill ftanding, and in fome parts of the country, covered with froft and fnow. The harveft has to encounter an infinite variety of chances, before it be laid up in the granaries ; and all thefe chances are under the direction and appoint- ( "3 ) xnent of God. Suppofe it efcape the inclemency of an unfavourable fpring, and have, at that period, the appearance of an abundant crop ; in fummer it may perifh, or never be brought to maturity for want of fun : it may be cut off by the hail, by the locufl: or caterpillar : even the (mailed infect frequently proves deftruclive to the richeft crop. During the prefent fummer, 1800, the gardens have been greatly injured by a grub, a Hug, and different kinds of worms ; and thefe ravages have not been confined to gardens only, but they have fpread deftru&ion to the rifing grain of many extenfive fields, Such defolations prove our conftant depend- ence on the providence of God. 5. In reviewing thus the awful grandeur of the winter, and the wonderful works of God, as feen in the various elements, the frugal fupplies handed forth for our fupport, the many rifks to which the harveft is expofed ; liften to the inftruc- tions, which they give ; -whilfl: they proclaim the goodnefs, they celebrate alfo the power of Him, on whom we conftantly depend. For the many thoufands of years that this earth has exifted, there never yet has happened a general failure. Such re- gularity and order, fuch uniform attention to the fup- ply of man and bealf. cannot be afcribed to lucky chance, but to the providence and care of a wifdom and goodnefs, that guard againff. every event. We have frequent threatnings arifing from famine and fcarcity : we have known partial failures in dif- ( 124 ) ferent places ; and how then has it happened, that we have never had an univerfal famine, extending at once to all the different quarters of the world ? We can account for this upon no other principle, but the conftant interference and the wonderful pre- fervation of a being equally powerful, wife, and good. Every thing feems fo ordered as to direct man to thefe reflections and improvement. Here we are placed in a ft ate of the greateft uncertainty and de- pendence. We know, that to-morrow the fun will rife, and that there will be another day, but of the precife character of that day we cannot certainly tell, whether it will be hot or cold, wet or dry, favourable or unfavourable, to us joyful or mourn- ful, or whether, indeed, we (hall live to fee that day and partake of its enjoyments. In the fame manner, and with the fame certainty, we can tell that there will be another fummer and another harveft; but whether thefe will be feafons of fruitfulnefs or fcarcity, of health or ficknefs, he only knows, who fees into the mod diilant futurity and directs all events. We are ever in his prefence, and power, and in him we live, move, and have our being. 6. At this place, it is not foreign to my fubject to introduce another remark, which has a connec- tion with the preceding obfervations. When we confider the infinite difeafes to which men are liable, and what detiructions they caufe in different places ; raging fome times with a rapidity and force, which all the art and experience of man cannot ( «#f ) check ; thofe very often failing victims to their fury, who interpofe with their endeavours to flop their courfe, we may wonder at the prefervation of our lives. It will appear equally wonderful, and equally a fubjecl: for admiration and gratitude, that, by the union and concurrence of a variety of thefe deftruc- tive difeafes, the world has not long fmce been depopulated. A combination of fever, peftilence, and confumptions, of the meafles, the fmall-pox, and other difeafes, with thofe which men bring upon themfelves by their intemperance, might eafily have? defolated, not only a particular country, but the whole habitable globe. Yet no fuch thing has ever yet happened ; no not even in any particular fpot of the earth. How are we to account for this conti- nued prefervation from the united attacks of famine and difeafe? Man we fee is continually upheld againft the concurrence of accidents and difeafes which he cannot command ; and he is alfo pre- ferved from the deftructive effects of rhofe evils that he brings upon himfelf; from the difeafes and dangers arifing from his own follies and paf- fions : to all thefe we may add the defolations arifing from quarrels, animofities, and wars, which are con- tinually fpreading havock and deftru&ion on this earth. The numbers of mankind remain perhaps nearly equal on the earth at large, in fpite of thefe evils ; and even the local and temporary wafte that is caufed by the operation of any of thofe more ( 126 ) dreadful calamities, fuch as war and peftilence, U often foon repaired by means which we may not be able to difcern, but which are known to him who fuperintends all. Let man ferioufly weigh fuch things in his own breaft, and compare together all thefe, and fay if he has not reafon to acknowledge a Providence, which watches over this world, and uphulds and preferves all? 7. Before we quite difmifs thefe meditations on the feafon of winter, it may not be improper to fubjoin the following remarks, as another proof of the wifdom and vigilant care of our Father in hea- ven. Befides the variety brought about by the winter, and the different religious and moral Jeffons that the barrennefs and deadnefs of nature teach us, we fee the wifdom and goodnefs of this appointment in another view, in giving reft to the earth, and preparing it, by the refpite of winter, for the further ufe and fervice of man. From the conftitution of nature, the earth cannot always produce without fome repofe. In any latitude frequent culture pro- duces barrennefs. The repofe of winter becomes abfolutely neceflary, and Providence impofes on man, by the cold of winter, what man, confuhing his own intereft, ought to impofe upon himfelf, And the earth, whilft enjoying this reft, is meliorated by the froft and fnfow, till the foil is rendered better prepared for culture, and more adapted for the ( **7 ) reception of the different grains and fruits. Im- provements in hufbandry, and experience have taught men thefe leffons, and his own intereft per- fuades him to grant to the earth that refpite, which is neceffary for the recruiting of her vegetative powers. Providence thus in this, as in fo many other inftances, provides better for us than we can. do for ourfelves. This is another inftance to fliew that the good- nefs of God overlooks not even the minuted con- cern ; and the more we become acquainted with God's works and his providence, the more will the reflecting mind be difpofed to rife from the works of nature, to him who made and directs all. 8. Following up the order of the feafons, the next we meet with is the fpring, which offers to us another proof of the wifdom and goodnefs of the Supreme Being, and furnifhes us with additional fubjedts for wonder and inftru&ion. The winter (hews nature dead, barren, and gloomy, and were it not from experience we fhould never expect the re- storation and beauty of animated nature. The, fpring prefents nature reviving, and a new world of life fpringing up from the death and deftruction of the old. The brown withered earth gradually refumes its frefh green livery, ftudded with an in- finite variety of beautiful flowers, of different fizes and colours, of different ufes and forms. The trees now putting forth their frefh leaves, the buds fwelling and burfting, give to man the hopes. ( 128 ) of rich and luxurious fruits. In the next ftage we fee them clothed with an infinite number of beautiful flowers, white, red, yellow, purple, violet, and all their different fhades and diftin&ions. Every grove and wood now teems with life. The earth fwarms with infects, rifing from their ftate of torpidity or death. And the whole fcene is cheered with the different warbling fongs of the feathered tribes, adorned with beautiful plumage of every colour. Nature then rejoices in new exiftence, and points our attention to the God of the feafons, opening his infinite flores to fupply the wants of his creatures, directing their inftincts to their proper food, and the birds to fuch materials as are the beft adapted to the conftruction of their peculiar nefls. This pleafing feafon furnifhes us with innumera- ble proofs of the wifdom and goodnefs of our great Benefactor. Every particular part prefents us with proofs of his tender attention and care. The flowers and grafs of differeut kinds proclaim his praife, and are monuments of his contrivance and excellent (kill. Before the bud opens to difclofe its flower, examine the beauty of the curious cover prepared to (hield it from the inclemency of the weather, and yet ready to open and to meet the warmth and nourifhment of the enlivening fun. So long as the nipping cold prevails, it keeps itfeJf within its tiled covering, but as foon as the warm zephyrs begin to blow, then it expands itfelf in all its beauty, and prefents us with fuch perfection of colour as no art can pretend ( m ) to imitate. When the covering is removed, you fee then the different parts contrived not merely for ornament, but all directed to ufe. You fee there the feeds preparing for the continuance of the kind ; and you fee alfo the tender care for the nourifhment of the individual. The contrivance alfo of Providence, for the difperfion of the differ- ent feeds of plants neceffary to the fubfiftence of man and bead, is alfo wonderful. Some of the feeds are naked, and drop from their different cells to fow themfelves for the propagation of the kind : others are thrown off by a ftrong elaftic fpring, which a£ts, as foon as the feeds are fully ripe to throw them to a confiderable diftance. Some feeds again have wings afligned them, and upon thefe are carried through the air to remote regions. All thefe things are effected without the art or interference of man, by the appointment only of that invifible power, which governs the univerfe. Without fuch appointments, vegetation could not be fupported, and animal life, which depends upon plants and herbs, mud be extinguished. Some plants and ufeful graffes are propagated by their roots mooting along the earth, and finking at every proper diftance to produce frefh plants of the fame kind. We fee this every day in the dif- ferent ftrawberry plants, and thofe of a fimilar kind. Man's care here is chiefly employed to check their luxuriancy. The vegetable force is fometimes fo powerful, that plants ftrike through great depth? of K ( *3° ) foil, and rife often in fpite of every attempt to fup prefs their growth. The very ftones and rocks arc made the ground of vegetation; They are firft covered over with a thin fcurf by different lichens : thefe become the foundation for mofs : and upon this mofs and lichens various plants arife, which be- come the food of infe&s, or of birds and beafts, and thefe alfo contribute in a lefs or greater de- gree to the food or clothing or comfort of man. Thefe attentions of Providence are too often over- overlooked and difregarded : we neglecl to mark fuch proofs of his care ; and yet nothing fo clearly manifefts a ftedfaft wifdom governing even the mi- nuted parts of the univerfe. 9. But another observation arifing from the con- templation of fpring, is that whilft he difpenfes the bounties of his providence, and is preparing things necelfary for our fubfiftence, he manifefts himfelf a cheerful giver, in the various enjoyments accompany- ing his gifts. You fee there not the tyrant and the mafter, but the father and the friend. This reflection comes with peculiar force in the review of the feafon of the fpring. Whilft our great and good benefac- tor is preparing for us our different food, our different fenfes are delighted and gratified. The fight is prefented with the richeft and moft enchant- ing profpeft ; and the beauty of the fcene is ren- dered more pleafant by the green carpet of nature mpon which all thefe beauties are fpread. In the attempts of man to prefent the world ( tp ) with grand and magnificent (hews, the eye is daz. led and foon fatigued with the glitter and fplendor of the fcene. The glare of light reflected from the polifhed fteel or the burnifhed brafs, from the dia- monds, the various jewels and trinkets of a ball or an aflfembly, cannot be long viewed without difguft and even pain ; but the eye is not fatigued with the landfcape of nature, the hills, the dales, the land, the water, the grafs, the corn, the rich pafture and the barren heath ; the thick covert and the clear plain: all help to relieve one another ; and the eye is, at the fame time, delighted and refrefhed with the view. But not only the eye, the ear is entertained with the molt diverfified harmony of found ; and the fmell pleafed with the fragrance exhaled from the differ- ent flowers and fhrubs. There is no charm fo de- lightful to the well-tuned ear, as the chorus arifing from nature at this beautiful feafon. There is in this chorus every variety and every note, rifing from the humming infect, the murmuring ftream, up through the different calls and fongs of every bird, to the lowing or bellowing of the cattle, and the commanding voice of man. All is interefting. But it is not man only, but even every animal feems to enjoy and rejoice in this beautiful feafon. The lamb fports on the funny bank, not fenfible, that it is feeding for the knife of the butcher ; the ox grazes with pleafure in his rich pafture, and the K2 ( *3* ) bird, whilft fluttering among the tender buds, is delighting the grove with its fong. What language can fpeak more plainly the wifdom, the power, and the goodnefs of the Creator ! All nature at this feafon joins in his praife. The Pfalm- ift, in his beautiful addrefs to the Supreme Being, fays, Thou vifiteft the earth and water eft it; thou greatly enrichefi it with the river of God, which is full of water : thou prepareft them corn, when thou haft fo provided for it. Thou watereji the ridges thereof abundantly : thou fettleft the furrows thereof: thou makejl it foft with fhowers : thou bleffeft the fp ringing thereof: thou crownefi the year with thy goodnefs, and thy paths drop fatnefs : they drop upon the paftures of the wilder nefs, and the little hills rejoice sn every fide. The paftures are clothed with flocks; the vallies alfo are covered over with corn, they fhout for joy, they alfoftng. It belongs to man to collect thefe various voices, and to direct them to the adoration and love of the great Author, and the firfl caufe of all. Such things formed with fuch defign, with fuch wifdom, and goodnefs cannot be the effect of inanimate matter, nor the random production of blind chance: they befpeak the mod perfect intelligence, and a mind that lees and regulates the whole. 10. The renovation of all nature by the fpring, fhould remove fome doubts which may occafionally affect our minds on fome of the important articles ( '33 ) of our faith. We can fcarcely queftion the account that we have of the original creation of all things from nothing by the power of God, if we attentively confider the exercife of that power in the general renovation of all things at this beautiful feafon. We attempt now to account for fuch things, by faying that they all fpring from feeds and roots. But what power gave fuch virtue to feeds and roots, and what power reftores to thefe roots and feeds the life that they had once loft, and that now re-animates dead nature ? We can eafily fuppofe that this is not the full dis- play of his power : he is equal to create and to de- ftroy worlds. The fame principle alfo encourages our hopes in the general refurrection from the dead. This work is not too great for his power. And he who every year calls into life the whole vegetable creation, and who caufes each plant to colled the nourifliment proper for its fuftenance, can alfo re-animate our dead bodies, and can collect: our fcattered duft from different quarters to unite with the immortal fpirits* How lurprifing and unaccountable is it to us, to fee the wholefome and nutritious plant (landing by the fide of the plant of deadly poifon, and each of them felecting from the fame earth their refpective nourifhment : the one preparing food for man and bead, and the other collecting poifon to deftroy life with various tortures. This is ro us a power un- conceivable. Is any thing then too great for fuch power and underftanding ? And can it be diffi- K 3 ( 134 ) cult for him to diftinguifh and colled the fcattered duft of man from the bowels of the earth, or from the depths of the ocean to unite them again in the fame body, and to conftitute by that union, the fame perfon that died ? The more we^know of the works of nature, the lefs difficulty fhall we find in fuch obje&ions. 1 1 The fummer now approaches and prefents to us a new appearance. The fun at this time puts forth his whole ftrength, and in thefe high latitudes afTumes the fole dominon in the heavens. Before him the moon and all the lefler luminaries are eclipfed, and are little feen, or attended to, during this feafon. His power and influence are carried to regions that have lain for months in darknefs, without any cheering light, but the light of the feeble moon, and the uncertain flames of the aurora borealis. In order to make up in fome meafure for the long darknefs, he continues with them after his appear- ance, in fome places, for feverai months, and in others for weeks without interruption. The diftribution of the fun's light, is a wonderful and glorious phenomenon in nature, and produced alfo by the fimpleft contrivance. Ail parts of the earth, taking the whole year together, enjoy an equal portion of his light, and an equal fhare of darknefs. But thefe fhares are diftributed in the mod unequal manner. Under the torrid zone, they have nearly twelve hours of fun, and twelve hours of darknefs alternately, for the whole year round. Under the ( 135 ) polar regions, they have, during one half year, the prefence of the fun, and the other half continued darknefs, with but very little interruption. It is only in the temperate climates, that they enjoy the moft pleafmg variety of the feafons, varying in heat and light, from days of fix hours, to the further extremity of eighteen. And in this progrefs, they have an endlefs variety of all thofe enjoyments and inftru&ions, that depend on the changing year. Thefe different appearances of the fun, give us different views of the care and providence of God. We have an opportunity of witnefling the vaft va- riety of productions in different climates, refulting from the variety of the fun's motions. Animals and fruits of various kinds, are all wifely adapted to their feafons, and all watched over and provided for, according to their different natures, by Him who fits at the head of the univerfe. We fee ani- mals fuited to the warm regions of the fouth, and others again adapted to the cold and barrennefs of the polar circles. And all thefe have their food and clothing, and habitations, fuited to their nature and their wants. At this time we behold the heat of the fummer's fun, the powerful inftrument of ripening and (lengthening the fruits of the earth, providing for the fupport of man and bead : and this heat alfo duly regulated, fo as to become the nourifhment, not the deftru&ion of the world of life. Without tliis heat, we know that there would be no vegeta* K 4 ( '3<5 ) tion, and no fruits for the fuftenance of living crea- tures. And the heat again might be carried to that extreme, as to burn up and fcorch, and not to nou- rifh. We know, that, in fome climates, the heat rifes fo high, as to become unfupportable. And even, under thefe temperate climates, we have inftances of its rifing to that extremity, as to bring difeafe and death in its train ; and the continuance of it would prove hurtful, if not totally deftru&ive, to the grain, to the grafs, and fruits of our climates, not made to fupport fuch extremities. Such inftances are wifely appointed to inftruct us in the power that our Maker retains over us. The provifion, that he makes againft thofe evils, fhews his goodnefs in the mod beautiful form. Sometimes he caufes his cool wind to blow to relieve oppreffed nature; again he veils the fky in thick clouds, to intercept and check the ardent rays of the fun : or he opens the clouds of heaven, and pours down in refrefhing fhowers, thefe vapours, that had been taken up in the extremity of heat. Thefe cool the earth, and revive the parched corn and grafs, Thefe effe&s fhew an intelligent and providential mind, feated at the head of the world, who can guard againft the cxceffes of the heat of his fun, when he rages in all his fury. The inftances of exceflive heat (hew his power, the protecting us from thefe excefles, and the preventing of them, is a proof of his atten- tive concern for the happinefs of the world. This is not like the work of chance, nor the operations ( *37 ) of a malignant and capricious being, but is a power- ful demon it ration of power, wifdom, and goodnefs. 12. In winter, we fee God in awful majefty, riding in the whirlwind, directing the florms and tempefts, giving forth his /now like wool, and fcatter- ing his hoar froft like ajhes : In fummer we fee evident traces of his Divine Majefty, uttering his voice in the thunder, and pointing out the paths of the lightning. This is well calculated to roufe, and to command the attention of man. There is an inimitable grandeur in the thunder, and which pro- duces very powerful effects on the mind. Some minds are elevated by the thunder ; and others are overpowered with its terrors ; all are deeply affect- ed y and thefe different effects have no connection with the moral character. They arife from caufes that cannot be fatisfactorily explained. The preparations for the thunder are in them- felves grand ; the black , thick cloud moving in filent majefty, towering toward the zenith, increaf- ing in depth and darknefs, and threatening as it fwims along ; the animal world arrefted in mute fufpenfe and wonder, or feeking fhelter in different coverts ; the birds defcending from the upper regions, and haftening to their feveral retreats, all forefeeing and foreboding the approaching ftorm ; the whirlwind milling before to prepare for the great fcene j and then the fky opening, the lightning darting in vivid flaflies, the thunder burfting in awful peals, the earth making ; and man and beaft overpowered with ( '38 ) wonder* feel and acknowledge the prefence of the Great Ruler of all. This fublime fcene is one of thofe appearances, which was long unaccounted for, and our ignorance of the caufe, and the aftonifhment and terror of the effect, very naturally led men to afcribe the whole to the more immediate prefence of the Deity. Modern difcoveries have enabled us to give forne fatisfactory account for this appearance; yet this mould not prevent our minds from acknowledging in it the power and prefence of the Governor of the univerfe. Who appointed this appearance ? who collected, who difpofes and directs the awful materials ? Here we run back again to fome firft caufe. This is the natural reafoning, from effects to caufes. And then again, who preferves man and bead from the more extenfive injuries of the thunder ? When we confider its fudden and its powerful effects, and feel ourfelves often furround- ed, and befet in thefe clouds of fublime terror, what hand then fhields and preferves us ? We find it difficult to determine what then is the place of fafety. Sometimes it fmites the high mountains, and at other times it penetrates into the in mod receffes of the vallies. The ftrongeft cattle is unable to re- fill its powerful force ; it daffies to pieces the flrong battlements, and tears afunder the bars of iron. And yet how few are its ravages, how fmall is its de- itruction, after the ftorm is overblown ? This is one of the inftruments of punifhment, which the AU ( x 39 ) mighty holds in his hand, and which he can em- ploy for the corre&ion and punifhment of a guilty world. And, like every other element, we fee it greatly limited in its exercife. But we are to confider the thunder, not as the inftrument of punifhment and terror; rather fhould we regard it as the minifter of good. Its benefi- cent effects are much greater than we can enume- rate. We cannot tell how neceflary it may be to clear the air, and to difperfe or confume the noxious vapours. Perhaps this great difperfion of the electric fluid may be the great affiftant to vege- tation. But there is one benefit frequently clear and evident. Succeeding to the fublime dorm, we fee the goodnefs of the great Father of all, pouring down from heaven a copious flood of refrefhing rain, to revive the parched earth, to re-animate its drooping vegetation, and to raife at the fame time the hopes of man. No profpecl; can be more interefting than the earth after a thunder ftorm ; the fun darting forth with renewed warmth, the fields clothed in the moil lively green, the grafs and c©rn hanging in pearly drops, the warm vapours fall afcending, the birds tuning their cheerful notes, and the cattle returning with increafed joy, to their rich pafture. Thus in the fpace of one fhort hour, what a va- riety of mingled paffions arife in the bread of man ; terror, reverence, fubmiflion ; wonder, gratitude, admiration, and love. What is the meaning of all ( "40 ) thefe ? Let the gloomy fceptic anfvver. Who ap- points ? who directs ? and who controuls this ter- rible artillery of nature? And what benevolent power extracts from them fo much inftru&ion, and good to man ? Let him go to the birds and beafts, and learn from them, to acknowledge the power of the great Governor of the elements. 13. The fun's benign influence alfo at this feafon, is particularly felt in bringing forwards, in ripening, and filling the corn, the various fruits and grafles, appointed for the future nourifhment of man and beaft. In thefe temperate climates, they are fo pre- pared, as not only to ferve for immediate afliftance, but to be laid up in (lore for the fupply of future wants. Without his heat and influence, no rich- nefs of foil, no watering, no culture, no care of man could be of any fervice, for the fuftenance of life. We are frequently made fenfible of this, by occa- fional cold fummeis, when none of the fruits of the earth are ever brought to their proper maturity. Our dependence therefore is conftantly on providence, and that providence never difappoints us at laft. 14. But it is eafy to obferve, amidft all this ge- neral and extenfive care, that man is intended to be the Lord of this lower world, by the appointment of his Creator. And this appointment is manifeft, by bellowing upon him fuperior wifdom, and higher powers. The other animals alfo voluntarily refign to him the dominion, by the general homage paid to him, by the whole of the inferior creation* ( Ui ) This point I mean not, in this place to enlarge on any further, only fo far as is connected with the fubject, and the reflections, that arife from the pre- fent feafon. During the fummer, feveral of the inferior animals are paying to him their tribute, for his future comforts : they provide both for his clothing and food. And this they refign without fufFering themfelves any injury. At this feafon, the milk, the butter, and the cheefe, thefe rich nutri- ments are fupplied to him in great abundance. And whilft they yield up to man fuch treafures, they in return feed on the rich paftures, that are highly improved by his genius and labour. The fheep like- wife at this feafon refign to man their warm fleeces, for his beft clothing ; and which, at the fame time, in the various proceflfes in the manufacture, provide food and employment for numbers. Taking thefe fleeces is no robbery : at this feafon, they become to them a burthen ; and, unlefs collected by man, they would be torn off by every buih and brier, in a way the mofl uneafy and diftrefling. To their original owners, they are now become troublefome, to man highly ferviceable. Nothing can be a more evident proof of the care of Providence, than this provifion for our clothing ; and which comes into his pofleflion in a way the mod innocent, and without any accu« fation of wickednels or guilt. No care, no labour of man, could make a provifioi* for wants of this nature, equal to this pleaiing ap- pointment of Providence. This diitinguifhed care, C 14a 3 and thefe high honours, claim from man fuitable returns of gratitude and praife. 15. The rich harveft fucceeds to the heat of fum- mer. This is, in general, a more ferene and gentle feafon, better adapted to the work that nature then requires. Man's chief bufinefs is now in the fields, which require all his labour, and all his care ; and Providence furnifhes him with fuch a feafon, as is the beft fuited to his work. The blaze of fummer would now prove exhauft- ing ; the cold of winter benumbing ; and even the chilnefs of the fpring, and its changeable weather, freft fometimes followed up with a fucceffion of rain, would be hurtful to the fruits of the earth, and injurious to the hufbandman. The harveft is in general a more mild and fettled feafon. Some- times, it is certain, this feafon is very unfavourable 3 fogs and rains for weeks together, and bluftering winds ; and when the harveft happens to be very late, it is not uncommon then to meet with froft and fnow. The lad harveft, 1799, was a melancholy inftance of this obfervation. Such changes and un- certainties are wifely intended by Providence to imprefs us with a fenfe of our conftant dependence on God ; to teach us that, at no feafon, and at no period, fhould we deem ourfelves fecure. We are at all times to depend on the blefiings of Providence, and the favour and protection of our Maker. Our brighteft profpe&s in life may foon be clouded, if God withdraws his protection. The fruits of the ( 143 " earth may be brought to the greateft: perfection, and the earth may yield her increafe in the greateft abundance ; but, at the very moment when we are flattering ourfelves with hopes, and grafping at the enjoyment, he can fend his wind to make, and his rain to rot and confume the abundant harveft, and render it unferviceable to man and bead. Our wonder and our gratitude ought to be raifed, when we reflect that this fo feldom happens, that it never happens completely ; and that, though he often threatens, yet amidft his fevered threatenings, he fpares, he only corrects and chaftifes his creatures. It is in thefe months we fee the diftufive bounties of the great Father of all. The paflures are now clothed with flocks, and the rallies are covered with corn : every field (houts for joy, and refounds with the pleafant labours of the hufbandman : the little hills, Iflugh and fing, with their numberlefs herds and flocks, as they tafte the goodnefs of him who provides for all. In this manner does every creature offer up its tribute of gratitude, to that in- finitely good being, who fhowers down his bleflings on all his offspring. All look up to him, and re- ceive the food convenient for them. You cannot meet with a more expreilive defcription of this beautiful feafon, than the fentiment borrowed from the facred writings. The year is now crowned with goodne/s ; and all this chiefly directed to the ufe and fervice of man. C 144 ) 16. Different creatures have in their proper fea- fons, fuch food as is bed fuited to their nature, whilft man tqftes of the jinefk wheat. Such as roam conftantly in the field, find at every feafon provifion for their fuftenance ; their food may fometimes be handed out to them in very fcanty portions, and at other times, that portion may be very uncertain, but they are never totally neglected, by a gracious Providence. But thofe animals taken under the protection of man, have their food collected for them in the months of harveft, and laid up in (lores for the fupply of their wants, till fpring again re- turns. It is wonderful to fee how careful Provi- dence is in fupplying all his creatures. In the warm regions of the torrid zone, a conftant verdure, at ail times of the year, furnifhes thefe inhabitants with a more regular fupply : but the kindnefs of heaven is more confpicuous in* thofe countries, which are co- vered more than one half of the year with perpe- tual fnow. This careful provifion I cannot better defcribe than in the words of an induftrious natu- ralift, in his account of one of the mod ufeful of all animals. In his defcription of the different moffes, he comes to that which is the chief fupport of the rein- deer j and goes on thus : " This is the celebrated u mofs ordained by Providence, to be the chief iup- " port of the rein- deer ; and that rein-deer is the " chief dependence and fupport of a great part of C 145 ) e inhabitants of the polar regions. The Lap. " lander, in particular, could not fubfift without the " fupplies of this ufeful creature : it is to him his * whole wealth : it yields him almoft every neceiTary " of life. It ferves him inftead of horfe, cow, and eld up her bounties without labour, man would be deprived of that exercife^ which is ( 149 ) the moil healthy, and the mod pleafant ; that which is the mod innocent, and the neared connected with virtue. With all the druggies that he has to endure, againd poverty and inclement feafons, we fee that he dill finds time and opportunity for the word of exercifes and employments, for animofities and ftrifes, for quarrels, and wars of every form. What then would have been the condition of his exidence, if delivered from every kind of neceflary labour, he had nothing to do, but purfue his pleafures, or to indulge in cruelty and vice ? The idle will be ever found the mod worthlefs, the mod vicious, and the mod difgraceful part of our fpecies. Our condition then, notwithdanding our complaints, is in all thefe refpecls the bed poflible ; and the more that it is exa- mined, the more reafon do we find to admire and approve. This naturally leads us to believe and proclaim, that there is at the head of this world, and condantly interfering in its government, a fupreme Fird Caufe, poflefled of all power, of all wifdom, and of all goodnefs. This conclufion, upon thefe premifes is irrefidible, and we mud abandon our reafon before we renounce our God. L3 ( **>*> ) CHAP. IX. God's Wonders feen in the great Beep, i. BUT perhaps there is not in nature, an object in itfelf more wonderful, and which furnifhes us with more ftriking evidences of the exiftence, and perfections of the Supreme Being, than the great and mighty ocean. In extent, this immenfe body of water covers more than two thirds of the whole globe. Its depth, its perpetual motion, its ebbing and flowing, its mountainous waves, and again its fmooth furface, its wonderful property, that though a fluid body, and in one fenfe not ca- pable of fuftaining the fmalleft: pin, yet it is capable, at the fame time, of bearing immenfe burthens ; the infinite number and variety of its inhabitants, afcending from the minuted fifh, that the eye of man can difcern, to the leviathan and the whale, and the other monflers of the deep, are all fubje&s of wonder, and the whole bear marks, evident marks of an almighty Former, and of an infinitely wife and good mind. The firfl thing that would ftrike an unexperi* enced obferver in the contemplation of the ocean, is, that this immenfe body of water mult have been intended to cut off the intercourfe of diftant nations ; that it was an impaflable barrier, placed there, to confine men within their refpective coun- tries, and to debar them from the knowledge of any ( w ) other portion of the earth. This conclufion is na- tural and obvious, and yet we fee how wide it is of the truth. The ocean is a wife appointment of Providence, to facilitate the intercourfe of men ; it contributes to our knowledge of the moft diftant countries, in a way eafy and rapid, even far beyond the con- ception of unexperienced men. The formation of it is a proof of the power and wifdom of the Crea- tor ; and the conveniences, and advantages arifing from it, are plain demonftrations of his goodnefs. The paflage itfelf to the ignorant, appears dan- gerous and frightful. Its dangers we mud allow, but thefe are not in proportion to the appearance. If we calculate the eafe and expedition with which the mod diftant voyages are performed, experience will prove, that not more lives are loft in thefe perilous undertakings, than would have been loft by difeafe and accident, by fatigue, by hunger, by wild beafts, if man were to pafs over the fame, or an equal diftance by land. By means of the fea, not only the intercourfe between remote nations is preferved, but by means of this element, we exchange the productions of the moft diftant countries, and relieve our mutual neceffities and wants. It is by the favour of the fea, that we can import at this very time, (May 1800.) fupplies of different kinds, from other countries, for the fupport of our exiftence> L 4 ( ^ ) and for difpelling the apprehenfions of that famine and fcarcity, with which we are threatened. Without fuch an intercourfe, our iltuation at this feafon would be deplorable : no land carriage could have relieved our prefent diflrefs. By the favour of the fame element, we import from the remotest corners of the world, from the hot regions of the torrid zone, and from the burning fands of Af- rica, and alfo from the coldeft regions, both of the north and fouth, every thing that can add to the comfort, to the convenience, and happinefs of life. The murmuring fpirit may quarrel with fuch reflec- tions, by reprefenting that fuch things are not ne- ceflary to our nature, and that fuch things are no advantage to life. This is a kind of quarrelling with Providence, by thus undervaluing its bleffings. God hath fcattered around us the bounties of his pro* vidence, and he calls on us by this appointment, to enjoy thefe bleflings ; and thefe may be enjoyed without being abufed. We are not barely to live, but, if we have it in our power, to live comfortably. By the ocean alfo, man has an opportunity of feeing more extenfively the works of the great Creator. He is made acquainted with other coun- tries, and their inhabitants and productions, with mountains, rivers, with even {forms and tempefta, hurricanes, and volcanoes, with other men, and their plans of education and manners, with beafts,' and their difFerent varieties. All thefe and innu* C 153 ) merable other things, that we are brought acquaint- ed with, by the great deep, extend our knowledge of our Creator and Preferver, and help to lead our minds towards him, the fountain of all know- ledge. ■2. Among the wonders of the great deep, it is well worth our attention to notice that this great body of water is kept in perpetual motion. What this wonderful principle is which produces this effect, we cannot tell ; but, who gave it this power, it is eafy to anfwer, a power fo neceffary to keep its water in a ftate of purity ; to guard them againfl that corruption, that would deftroy in them every living creature, and extend alfo that deftruction to every creature .alfo on the dry land. Befides the ebbing and flowing of the fea, we fee alfo other great agitations, that it is fubjed to, dorms and tempefts which raife its waves into aw- ful grandeur, fometimes rifing in foaming billows, and again finking into deep vallies ; and arnidft all this tumult, threatening to overwhelm every veffel, and to fpread its devaluation alfo on the dry land. Such ilorms are awful, but they are perhaps both neceflary and falutary. The ebbing and flowing of the fea, is a wonder- ful phenomenon. This puts on various appear- ances upon different coafts. Some of thefe varieties we may be able to account for, of others we are grofsly ignorant. On fome coafts, the rifing of the water is fcarcely perceptible; on other (hores, it ( i54 ) . « rifes perpendicularly, twenty, thirty feet and up- wards. This regular ebbing and flowing, befides being of ufe to preferve in motion the great body of the waters, we find it alfo of gieat advantage on many other accounts. It is ufeful for the mariner and the merchantman, for loading, building, and repairing their veifels. By this, the fea throws on its fhores, that infinite variety of plants, and fhells, and other productions, fotne of them of great fer- vice for different purpofes, of food,, of ceconomy, and manufacture : many of them of the mod exqui- fite beauty : and many of their properties and ufes which man has yet to difcover. The ebbing and flowing of the fea, was a pro- blem long of great difficulty, and fet at defiance all the refearches of philofophy. Later obfervations have enabled men to aflign for this phenomenon, a very fatisfactory caufe. It is accounted for on the general principle of attraction ; and the moon as being the body neareft to us, of courfe her attrac- tion and influence are the moft powerful on every part of this earth. The motions of the fea corref- pond exactly to the motions of the moon, and fo perfectly fatisfactory is this theory, that aftro- nomers, from her motions and changes, are not only able to tell the times of the ebbing and flow- ing of the ocean, but can aicertain alfo nearly the quantity of the rife of each tide, deduced from the consideration of the moon's being nearer or farther from the earth. ( *55 ) This anfwers in general to the greateft exa&nefs, but there are a number of irregularities arifing from other caufes, fome operating for, and fome in op- pofition to the principal caufe. Men guefs at thefe, but are not able to come to a fatisfactory expla- nation. But fuppofe we were able to find out a caufe, to account for all thefe appearances, that we were perfectly fatisfied that they were entirely regulated by the influence of the moon, yet we mufl ftill go back ; we mufl ftill, after all fuch refearches, reft in the great Firft Caufe of all. Who gave the moon this influence ? and how is it thus wonderfully exerted ? All the influence that the fun, moon, and ftars have in themfeives, is be- ftowed upon them, by him, who formed them all. They are dhly dead inanimate matter, as incapable of all power and influence, as the inactive clod, or ftone. Can it be merely a matter of chance, that the moon fhould be poflefled of an influence fo ex- tenfive, fo beneficial, fo neceffary to preferve the purity of the waters of the ocean, and the lives of all the creatures that move therein, and fo beneficial alfo to the earth, and particularly to thofe who do bufinefs on the great deep. Blind chance never adts thus wifely and beneficially : it is as apt to deftroy as to"preferve. 3. But there is more than this, that chance can- not effect. What power is that which bridles the ftormy ocean, and prevents the threatening waves ( u* ) from overflowing the earth? Scarcely can any thing afTume a more threatening afpect, than the rifmg ocean. The mountainous billows roll on the fhore in awful fucceffion •, they appear inftantly checked, and retire difconcerted, as if difappointed in their \ aim. What power then is that, who thus bridles them, and in a moment checks all their fury? Sometimes, when terribly agitated, they over-leap their bounds, and make dreadful inroads upon the oppofing mounds. Sometimes, in the height of their fury, they commit dreadful devaftations on the works and labours of man. This is telling us what they would do, unlefs regulated and controul- ed. And though we fee every day their threaten- ings, we ileep in per feci: fecurity, over the brink of the great deep, under the confidence, that they have a commiffion, which they cannot poffibly tranf- grefs. All thefe are the wonderful works of him, who is wonderful in counfeU and excellent in working ; and whom we may every day fee, in every part of his vaft dominions, equally prefent in heaven and on earth, on the dry land, and in the great deep 9 whofe word the winds and waves hear, and immedi- ately obey. 4, Wnilft I am upon the wonders of the ocean, it ought net to pafs unnoticed, the unaccountable virtue of the magnet, by which men are enabled to purfue a fteady courfe, through the wide tracklefs deep, far from fhore, and from every appearance of land, and without the ailillance of fun, cr moon, ( *57 ) or flars. Thfs is an inftance of things infignificant in appearance, being raifed, by a virtue inconceiv- able, to a fubject of the greatefl importance. It mews us alfo, how God can grant a power to the fmalleft trifle, and raife it up to be fuch an extenfive bleffing. Before the virtues of the magnet were applied to the purpofes of navigation, (a difcovery only of modern times,) men were compelled either to creep along the more ; or, when venturing upon unknown feas, to truft to the very uncertain appearances of the heavenly bodies ; and relying on fuch guides, to be for many days toffed about in doubt and in danger, not knowing where they were ; and upon the re- appearance of the moon or ftars, incapable of fay- ing, what courfe they mould fleer, to arrive at their defired port. This magnetic virtue has puzzled and confound- ed philofophy. It is a virtue continually varying, both in place and time. No man can tell, where that centre is, to which the needle constantly points, or what flrange influence that is, which regulates all its directions. Only fo far is it now fubjected to' experience, that it becomes an inflrument of very great benefit to the world. Here again we evidently fee the hand of Providence, planning in the mi- nutefl affairs, for the comforts and happinefs of his rational creatures. For without this inflrument, the courage and the boldnefs of the faiior would be exerted to little purpofe, often to hio own de- ( 158 ) ftruction; and all the attempts of men to difcover the true figure of the earth, to enlarge our know- ledge of nature, and to vifit diftant regions, would be ufelefs and vain. c. The next fubject for wonder and inquiry in the great deep, is that infinite multitude of different creatures, that live, and move, and are fupported there, and which contribute alio much to the food and delicacies of the human race. Thefe wonderful creatures have organs fuited to their native element. Some of them range in a very extenfive field, reaching perhaps from pole to pole. Others feem chained down to one place, glewed by fome virtue inherent in them- felves, to the folid rock or (lone. Some are per- fectly free and active : others are drongly cafed in fhells, of the mod curious workmanfhip, and the clofeit texture, capable of refilling every violence, and furrounded with fuch defenfive armour, as will protect them from the common enemy. Of thefe animals, fome are of the mod enormous magnitude, far furpafling any animal that we are acquainted with on the dry land. Some are found to exceed a hundred feet in length, and of a pro- digious fwiftnefs. Other creatures are alfo found in the deep of the fmalleft fize. The animals that have the beautiful coralline for their habitation, eicape the powers of the fined eye, and are to be examined only by the aflidance of the microfcope. Yet all thefe varieties of creatures are carefully ( iJ9 ) fed and fupported, by the extenfive providence of God ; whofe bounties and care are feen alike in the depths of the ocean, on the tops of the higheft mountains, on the barren rocks, as well as in the depths of the earth. It is impoflible to afcertain the food, by which the different fifhes are fuflained. Some feed on flies, fome on mails, and a great number live by de- vouring fifh of a different fpecies ; but all are pro- vided for in one way or other, with food convenient for them. And from the condition, in which they are generally caught, from their fat and richnefs, we are enabled to fee that they partake liberally of the bounties of the^great Giver. None are over- looked, or neglected in his general care. 6. But the benefits that man derives from the great deep, point out the wifdom of the Supreme Governor, and lead us to acknowledge man, as the head of this lower world. We fee here an evidence of the dominion afTigned to him by his Maker, over the beads of the field, the fowls of the air, and the fifhes of the fea. The fea furnifhes him with ornaments, with ma- terials for commerce and manufactures, with va- rious comforts, but above all, with an immenfe va- riety of ufeful and delicious food. From the bottom of the deep, man raifes the beautiful pearls, capable of being employed in various different ufes of orna- ment, and manufacture. Shells alfo of the moil bri liant kind, are the tribute paid to man. Various ( *» ) fifties, but particularly the whale kind, furnim him with oil for his light, materials for his foaps, and different other purpofes of manufacture, for the em- ployment and comfort of human life. Such things, though they may ferve for the or- naments, and help to increafe our comforts, yet they are articles not indifpenfably neceffary to our exigence. But the great deep is an inexhaudible fource of the fined food, and this to be procured at all feafons, unlefs at times of particular tempeds and florins. Fifh have their feafons in a remark- able manner, but the different kinds at different pe- riods ; fo that we are never left without a fupply. And it has been remarked, that fupplies from that quarter are always in greater abundance, when the fruits of the earth are in the greateft fearcityr Whether this remark be true in fact, I cannot take upon myfelf to determine. One thing mud be true, that in feafons of fcarcity, the fifhermen may be more diligent, as they are then more afTured of a ready fale, and, at the fame time, of a better price. Some of the fifh, mod ferviceable for the food of man, are known to be mod prolific. Upwards of nine millions of eggs have been counted in the fpawn of a Tingle cod-fifh. Here is a fund of fup- ply of the mod grateful provifion, fufficient to furnifh the wants of different fifhes and of man. The herrings alfo, and the haddocks come on our coad often in a vad army, forming a fhoal of fome miles of extent, ( «l ) 7. The natural hiflory of the herring is mtereft- ing, as it contains a (hiking inftance of the atten- tion of Providence, in furnifhing fuch a multitude for our fupply ; by directing them in the mod won- derful manner, to make their appearance upon the coaft, at the time when they are completely in fea- fon, and the fitted: for our food. " The great winter rendezvous of the herring, " is within the arctic circle : there they continue for H many months, in order to recruit themfelves after " the fatigue of fpawning ; for in that quarter they " find the infects fwarming in great abundance, * 6 which are their proper food. In the fpring, this " mighty army puts itfelf in motion : they reach -" Shetland in April and May ; but the grand fhoal M comes up in June. " This army is divided into columns of five or fix " miles in length, and three or four in breadth. At " the Shetland ifies, they divide into two parts, one " wing to the eafl, and the other to the weftern ic more of Great Britain ; and as they pafs along " the whole range of coafl near to land, they offer ¥. themfelves to the various inhabitants, as a rich and " cheap food. After this, they generally take fome " convenient (lationary point, where they are caught " in great numbers, filling every bay and creek. H At a proper time afterwards, they take their courfe " down the channel, and in a great meafure difap- ) into the works cf the great Creator. He has even attempted to rife up into the atmofphere, and to mount above the clouds, from the fame curiofity, and from his third of knowledge. In thefe hazard- ous attempts, he has, in many inftances, wonder- fully fucceeded. It cannot be determined, whether thefe attempts mall ever rife to a higher ftate of improvement, or whether Providence is faying to him, hitherto (halt thou come, and no further, and here fhall thine afpiring mind be finally ftopt. This is only a fhort and very imperfect fketch of the wonderful powers of man, but they are fuffi- cient proofs of his fuperiority and dignity, and give us every reafon to conclude, that man is certainly the principal figure of this part of the creation, and that all things feem ultimately made for him. And the goodneis of Providence is feen in furnifh- ing him with proper faculties and powers, for the exercife of his dominion, and for the fupport of his proper dignity and claims upon this earth. But we have to take a different view of man, to examine him in his very imperfect (late, his miferies, and his wants, the evils that he is fubjecl to, both natural and moral. The wants and mife- ries of man, have often been the theme of the difcontented ; and his evils both natural and moral, have been a fubject of exultation to the unbeliever. Infidels rejoice to lay hold on this handle, to pro- claim the inattention of Providence, to the boafled lord cf this world > and they wifh to pufh them fp ( m ) far, as to banifh the belief of a Providence from this earth. 3. We have the natural evils of man painted to us, by the hand of a matter, one of the old fchool of unbelievers, one who wi(hes to exclude the be- lief of a great Firft Caufe ; or to make what he calls nature, that caufe ; but one, who is, at the fame time, fo credulous in every other matter, (and this is no uncommon cafe r ) that he has filled his book with (lories, the mod extravagant and ridicu- lous, to the difgrace of philofophy. This philofc- pher is the elder Pliny. His book of natural hiftory, contains all the knowledge of nature, with which men, at that time, were acquainted. His piclure of the natural evils of man, is as follows. After having given a general view of the heavens, and the earth, and its general geography, he pro- ceeds thus : " Such is the nature of this world, the " earth which is contained in it, its feas, its iflands, a and its diftinguifhed cities. The nature of the " animals, that live upon this earth, is in no re- M fpect lefs worthy of our examination, were the " human mind fufliciently qualified for the great " tahv. And at our entrance wpon thefe, with " great juftice we place man at their head, for, on ** his account, nature feems to have produced every " other thing. " His ftation is high, but it is alfo fevere, when " we recollect, that it is the recompence for the " many great tafks fhe has impofed upon him ; fo ( 172 ) M that it is not eafy to afcertain whether nature " is to be regarded as a kind parent, or as a cruel " ftep- mother. Man is the only creature that me cc clothes with the wealth and fpoils of other animals. " To other things fhe imparts coverings, of various " kinds, fuch as {hells, bark, thorns, mag, down, " hair, feathers, wings, fcales, and fleeces. The exercife patience and fortitude, truft, refignation and fubmiffion. Strip man of all thefe virtues, and you make him a moft infi :niiicant and con- temptible being. The permiffion therefore of fuch evils, are perfectly reconcileable with our belief of si God of infinite wifdorn and goodnefs. 10. To thefe evils, we may alfo add the fhort- nefs and uncertainty of life. Human life of all others, is fubject to the greateft uncertainties. In no fituation, and with no care or prudence can a man defend himfelf from this uncertainty. We are liable to innumerable accidents, and to innumerable ( »8j ) difeafes, which we can neither forefee nor prevent. Whilft the other animals do, in general, come up to the period afligned to them by the Author of nature, unlefs cut off prematurely by the hand of man ; the human race is cut off in all periods, and in ail fitu- ations, in infancy and youth, in riper years and in old age. Thefe are miferies, which we commonly make the fubjecl: of lamentation and complaint. And yet were we to place man in a fituation dif- ferent, in full poffeflion of all his powers and facul- ties, and at the fame time accompanied with his prefent love of life and dread of death ; would the fixing his life to a certain term and date, become to him a bleffing and advantage? That certain day, at however great diftance, would be looked forward to, ever with diflike ; and in proportion as the fixed period approached, beyond which there is no hope, our diftrefs would proportionably increafe, till the fatal fixed hour drew near, and then ail would be uneafinefs and anguifh, Much better has infinite wifdom planned, even for our worldly hap- pinefs, by placing v us in our prefent uncertain fitua- tion, where darknefs conceals from us the awful termination, and hope fupports us to the very la It moment. But, if this appointment be wife and kind for us as the inhabitants of this life, it is a plan infinitely wife, when we believe ourfelves to be immortal creatures. This uncertainty is the ftrongeft motive ; to care and diligence, and to command us to be ( i86 ) perpetually on our guard. This uncertainty is a conftant call upon us to improve time, and to prepare for eternity. But there is befides all thefe another evil peculiar to man, and which I cannot exprefs better, than in the words of the Apoflie : through fear of death he is all his life-time fubjed: io bondage. Of this fear, the lower animals in no degree partake. The lamb is led to the flaughter, licking the hand of him that is fo foon to plunge his knife into its throat, to- tally ignorant of the fate that awaits it. It has no idea, and no apprehenfion of death. But this awful change perpetually haunts man ; and haunts him the moftj at thofe hours of darknefs and melan- choly, when he is the lead able to fuftain its attacks. This is an evil, but it has a wife and benevolent purpofe. If we belong to another world, and our future allotment to be determined by our conduct here, every thing that roufes us to care and diligence, every thing that deters from wiekednefs, and leads to good, are kind warnings given to -us by our heavenly Father, to be in a conftant ftate of preparation for that period, which will never end. y Let us adore then, rather than blame the Author of our being, for the wife and provident care that he takes of our future and eternal happinefs. ii. Following up human nature, and attending to its properties, we find many other things, which equally difplay the wifdom and goodnefs of the Su* ( i8 7 ) preme Being. In every minute circumftance, we find him making a provifion for the welfare and happinefs of the human race. In mankind we find an infinite variety and fo wonderful, that it is impof- fible to find any two men, in the whole univerfe, that we can fay are exa&ly alike ; there is an in- equality in ftature and ftrength, in features and colour ; and thefe inequalities are equally remark- able alfo, in the various powers and faculties of the mind, in memory and in imagination, in judgment and in reafoning, and in every other faculty. This variety alfo extends to the virtues and vices of men. Some are naturally paffionate and vindictive ; others gentle and forgiving : fome are endued with an uncommon fhare of fortitude and patience; and others are cowardly and impatient: fome are humane and generous ; others are cruel and covetous. It is unneceffary to make any fur- ther fpecification of thefe varieties : they are feen and acknowledged. But it may be added, that thefe varieties of human nature do not arife from education, nor are formed by habit. Over fome of them education and habit have no pWer; and we may Tay indeed of all of them, that they arife in a great meafure from the conftitution of our nature ; and that we could have no more control over them, than we could have power to add to our ftature one cubit. This variety in mankind is, in the flrfl: place, a wonderful illuftration of the power and wifdom of* ( i88 ) the Creator, that amidft fuch an infinite multitude .of creatures, no two are formed precifely alike. It is a fpecimen of the perfection of his workmanfhip, and gives a beauty to the rational creation. The eye is difgufted with a tedious uniformity in any* thing; and had all men been precifely of the fame ftature, colour, figure, &c. human nature would have been deprived of one of its beauties. But the Creator, in his infinitely wife defigns, never confults beauty (imply : utility is the firfl object, and it is utility that gives to beauty its perfection. Several wife purpofes are anfwered by this variety. In the firfl place it prevents much diforder and con- fufion ; had we no diftinguifhing and certain mark to afcertain different people, it would give oppor- tunity for much fraud and impofition. It would put it out of our power alfo to difcern friends from enemies, and thofe in whom we may fafely confide, from thofe that we fhould carefully diflruft. But the great advantage and benefit of this vari- ety is, that it prepares characters and actors for all the different parts of life. And thus the various members of mankind, united in their proper places, in one vafl machine, carry forwards all the great defigns of Providence ; and from elements appa- rently jarring, and of every different kind, refults the mofl perfect harmony, in the beautiful concert of the univerfe. Were all men conftituted alike, and fitted for one part only ; all placed at the head, all endowed with powers of regulating and conduct- ( i8 9 ) ing, who then would carry forward the fubordinate, but equally neceffary parts ? Were all wife, all learn- ed, and all of refined fentiments and taftes ; were they all philofophers devoted to the contemplation of nature, how would the laborious duties of life be fupported? Who would cultivate the fields? Who would provide for our food and clothing, and other things, without which mankind could not exift ? Such a race of men could conftitute no fociety, and could fupport no regularity and order. The confequence would be the fame, were all men to become drudges in life. According to the prefent nature of man, there would be a neceility for laws and regulations to preferve order. There would be occafion for fome to compile thefe laws, fome to interpret them, and fome to fee them put in execution. And did we wifh to fee human na- ture in its true dignity, and raifed above the rude and favage ftate, we would require arts and fciences, and every other thing, as we fee in the prefent im- proved ftate of fociety. The bare mention of thefe things will fhew the neceffity as well as beauty, of that variety of talents and difpofitions, for fupport- ing order and regularity among mankind. The ignorant and the learned ; the foolifh and the wife ; the men of the mod grovelling thoughts, and thofe of the moll refined fentiments, the ftrong and the weak, being properly blended and combined, con- tribute to the conftiiuucn of one beautiful and har- monious whole. ( *9° ) Such is human nature found to be by experience, contrary to the wild and mifchievous theories of Tome modern philofophers. We fee there infinite wifdom and goodnefs appointing and combining principles fo difcordant, to carry on the great plan of his perfect government. And this is the very picture of nature herfelf. On this globe we fee land and leas, hills and val- lies, the dry ground and the fpreading rivers, the rich foil and the barren heath, the rugged rock and the fmooth plain, corn and grafs, and different kinds of vegetables, the tall foreft and the low bramble, ail thrown together, as it were in wild conlufion; but from this apparent diforder and confufion, there arife the moft perfect beauty and fymmetry. In this variety, we fee every thing proper, food and habitation provided for the different ani- mals, the rich pafture for the cattle, and the corn and wine and oil for man ; the fir-tree, a houfe for theflork, the high hills a refuge for the goats, and the rocks for the conies. We fee alio forne of the be- nefits evidently fpringing from this variety and con- fufion, the mountains rifmg with their towering tops, to collect the vapours, to feed the various fprings and rivers, which are poured down among the vallies, to give drink to man and to beaft. Juft fo in the moral world, we find a multitude of jarring principles and tempers \ we fee the fcale of mankind rifmg from the lowefl degree of reafon, ( '91 ) to the higheft point of mental improvement ; and proper characters appointed by Providence, to fuf- tain the infinite variety of parts on the theatre of the world. Confider then, if it were pofiible to have pro- vided better ingredients for human fociety, than thefe irregularities, that variety and diverfity of character, which is the appointment of Him, who is the Author of our being and of every thing. Thofe then derange this harmonious whole, who labour to perfuade men that all arc formed alike. Theirs is a world improved by ignorant or mifchie- vous men, not as it came from the hands of the great Creator. The fitnefs of all the parts, and the harmony refulting'frcm principles fo jarring, bear the ftrongeft evidence to the wifdom of that ail- ' perfect Being, who knows beft how to bring order from confufion, and to make every part confpire to difplay the wifdom of Him who formed and con- ftantly dire&s the whole. 12. We collect another proof of a Supreme In- telligence directing and governing the woriu, in conftantly keeping up the due proportion between male and female, throughout the human race. This appointment cannot be the effect of chance, other- wife the fame chance, might, at fome time or other, have introduced in this proportion the greatefl dif- order. And in this, as in many other things, we have an opportunity of feeing how ftedfaftly, and yet infenfibly, infinite wifdom carries forward its 4 ( *9* ) mighty defigns. In fome families we fee fometimes the whole children of the male fex ; in others, the whole females ; in fome the proportion of the male fex the greateft, in others the proportion is greatefi in the females ; but taking the community at large, we fee the equality fo ftedfaftly maintained, that no diforder from this caufe ever arifes. Thefe things are far beyond all human powers to calculate. Great bleflings and benefits arife to mankind from this wife appointment. It is the befl plan for the fupport of the fpecies, and fupporting it on a plan the moft conducive to human happinefs. This in- flitution of nature is the ftrongeft condemnation of thefe execrable practices, where one man, in pro- portion to his wealth, collects and tyranizes over a number of beautiful and helplefs females. Their lives are the mod complete flavery, and he, being the conftant (lave of pailion, has no proper confi- dent : he partakes not of the affection, which con- ftitutes the higheft endearment of wedded love* The children alfo of fuch connections, have no chance of that care and tendernefs, of that attention to education and moral conduct, which is the bed guide to happinefs. Whenever man tranfgreifes the laws of his Creator, he is fure to meet with punifh- ment one way or other. God will vindicate his own work, and will follow up fuch as forfake his appointments, with the total lofs or deprivation of thofe comforts that conftitute the fupreme happinefs of man. ( *95 ) CHAP. XL Providence feen in the Formation arid Care of Birds and Beafts. i. T7R0M the confideration of man, the tranfition ■*■ is natural and eafy to the other animals ; and in their wonderful ftru&ure, in their inftin&s, in the care taken for their food, in their ufefulnefs alfo to man, we will find innumerable proofs of the wif- dom and goodnefs of Him, whofe providence de- fcends to the meanefl: infecls. In the ftructure of the various animals, we may be led into a wide field of difcuflion, but it will be fufficient for my purpofe to notice only general things. The animals may be divided according to the chief place of their refidence, into fuch as live in the dry land, into the inhabitants of the great deep, into the fowls of the air, and alfo into fuch as have their habitation in the bofom of the earth; and following thefe divifions, we (hall find a number of creatures, that it will be difficult to determine, to which of thefe clafles they belong* Of the land animals, fome are diftinguifhed by their great bulk and itrength, fome by their fwift- riefs ; and each of thefe have parts to qualify them for their different appointments. The elephant is among the largeft of the land animals ; in his make there feems nothing beautiful $ the proportion of O ( *94 ) bis parts do not command your attention ; you fee only his unwieldy bulk and his mafly ftrength ; but he has every thing to qualify him to fill up the fcale of his exiftence. Had he more fagacity and contrivance, fo far from being ferviceable, he would difpute the empire with man ; had he lefs fagacity, he might become more untra&able, and not fo eafy to be managed by his rider. The horfe is the mofl beautiful and the mod ufe- ful of animals. How mutilated would civilized life prove, were we to be deprived of his affiftance ? He is of the utmofl fervice in cultivating the land, and in bearing our burthens. He gives fpeed to our journeys, and furnifhes man with the mofl healthy and pleafant exercife. He fights alfo our battles j and in that field he difplays all his pride and dignity. This has been his character in all ages. The defcription Job gives of this noble animal, will fuit every age and climate where he is known in his native beauty. Haft thou given the horfe ftrength ? hqjl thou clothed his neck with thunder I Canft thou make him afraid as a graf shopper ? The glory of his noftrils is terrible. He paiveth in the valley and re- joiceth in hisjlrength: he goeth out to meet the armed men. He mocketh at fear, and is not affrighted ; nei* ther turneth he back from the fword. The quiver rattleth againft him, the glittering f pear and the Jlrield, He fwalloweth the grcund with fercenefs and rage f neither believeth he that it is the found of the trumpet. ( 195 ) tie faith among the trumpets ha, ha, and he fmelleth the battle afar off; the thunder of the captains and the Jhoutings. But to ddctnd from this animated and fublime description, we fee him wonderfully formed for ufe- fulnefs and fpeed ; his feet for activity and his back prepared for the rider. He finds alfo his food in the rich pafture, and is furnifhed with every inflinct to direct him in its choice. In the kind treatment of him, he anfvvers all the wife purpofes of his ap* point ment, and without fufFering any injury to him- felf. Man becomes cruel and ungrateful, when by feverity and harfhnefs, he abufes this generous ani- mal, the great blefling of civilized life. Other animals alfo are of the utmoft fervice to man. The fheep furnifh him with food and clothing, the ox lends his afliftance to his daily labours, and afterwards becomes his richeft repaft. Thefe have food every where provided for them, by the bountiful hand of Providence, which takes care equally of all. The dog becomes his faithful com- panion, and ufeful alfo in various purpofes of life* Innumerable animals and birds likewife furnifh him with rich provifions and many of the moft exquifite delicacies ; and all are provided with proper food. 2. Here I am fenfible a carping objector will come forward, and difpute the rights of man to this his aflumed dominion, and arraign the cruelty of his difpofition, in converting to his food thofe creatures, •that are formed by the fame power, and have with O2 ( i $6 ) man an equal right to life, and to that portion af- figned to them by the Father of all. The wanton cxercife of his dominion is certainly liable to juft cenfure. The deftrucYion of creatures, not neceflary to our food, and in no refpe&s hurtful to us, or to any other creature, cannot be juflified ; neither can any apology be offered for any unneceflary cruelty in the manner of taking away the lives of thofe creatures that Providence feems to* point out for our fufte* nance. But a variety of reafons offer themfelves to j-uftify the taking of fuch lives as feem to be deftined for the food of man ; and neither can this, when properly weighed, be charged with cruelty. We are fo formed that animal food appears ne- ceflary for the fupport of our frame. Anatomifts prove, from the ftructure of out internal organs, that this kind of food was intended for us by our Cre- ator. There may be many mftances of life being fupported without fuch fuftenance. We know, that a fed, the followers of a celebrated ancient philosopher, were ftri&ly forbidden the ufe of ani- mal food : and, at this day, on the banks of the Ganges, are found a numerous tribe, who rigidly obferve the fame rules. But this never can become a general principle, and never likely to be univer- fally imitated in the world. And if ever it fhould become a do&rime univerfally prevalent, and Figidly obferved, the world, and even animals themfelves, would be in a much worfe fituation than at prefenu ( *97 ) Sxipfofe that mankind were univerfally to refign this privilege, and to permit the animal creation to increafe and multiply to the fulleft extent, where could they find food for this increafed number oiv this earth? Man, then confined folely to fruits, to corn and roots of different kinds, will require a much more extenfive (hare of this earth, than is now fet apart for his proportion. He muft then, either encroach upon the provinces of the lower animals or furrender to them his particular rights. In the preftnt practice of the world, and whilft man claims and enjoys his dominion over thefe creatures and reduces their numbers greatly by the exercife of this privilege, yet it is with the utmoft difficulty, that the earth, in its prefent date, can fupply the demands of man and bead.. We are every now and *hen, with the free exercife of this dominion, threat- ened with fcarcity and famine. It is eafy to fee what would be the confequence, were the lower animals permitted to increafe and multiply undif- turbed by man. Famine, with all its lingering miferies, would then deflroy what is now carried off by means much more eafy and gentle. Man, in defence of his exiftence, would be compelled to dif- pute the claims of the brute creation. Either he then muft endure all the evils of famine, or cut off thofe, who confume the means of his fubfjflence. In this manner, many beautiful theories formed by fanciful men, in the excefs of their refinements, tumble to the ground, when brought to the tell of p 3 • ( '98 ) reafon and experience. And in general, it will be found that all fuch fpeculative innovations are in- compatible with the prefent fituation of the world. But, were we even to fuppofe, that this earth was equal to the fupport of the creatures upon it, if multiplied in any proportion, yet the fituation of the creatures would not be much benefited by fuch improvements. Being left to fhift for themfelves, who would protect the ox and the fheep from the attacks of the wolf and the lion, of the dog and the tyger? for all are equally their enemies. And if man have no right to take away the life of any ani- mal for his provifion, what right would he have to take away the life of other animals for his pro- tection and defence ? But allowing (till, that they mould be protected againft the ravages of the bear, the wolf and the lion; yet old age coming upon them, or difeafe, and none to help or afiift them, they would have to drag out a miferable exiftence, painful and lin- gering, where they fuffer a thoufand times more, than the fhort fufferings which they endure from the hand of the butcher. We may therefore put in our claim to the exercife of this moderate dominion, without any juft imputation of cruelty. Providence is not only wife, but ajfo good in ail its difpenfations, even in fuch, which, at firft fight, may appear to us fevere and cruel. 3. The manner in which the different animals re- ceive their food, are ftriking proofs of the wifdom 1 ( 199 ) and goodnefs of Providence. In this, as in the other works of God, there is an endlefs variety* In general, wherever you find animal life, there you are fure to find alfo a proper provifion. The ftruo ture of the different animals has an immediate reference to the place and manner of their receiving their food. Thofe, that feed upon the grafs, in general, walk on four, with their heads prone to the earth. Such as have to purfue their food through intricate and uncertain mazes, have organs to direct them in the refearch and difcovery. The birds, by fome wonderful faculty unknown to us, can fleer directly through the tracklefs air to an immenfe diftance, in quell of their regular fupplies. Thofe birds that migrate, have to traverfe wide feas and oceans in fearch of fuftenance. What knowledge is that which enables them to feek thefe far-diftant regions for an habitation? What fup- plies them with ftrength fufficient to fupport this laborious and fatiguing flight ? What calculation do they employ to tell them, at what time they are to proceed on their diftant voyages : and what day they are again to return ? Thefe periods happen always at the fame feafon, without any variation, but what may depend on the backwardnefs or for- wardnefs of the feafon ; and this period of migration is precifely regulated by the fupply of food made for them. This faculty, by which their motions are regulated is wonderful, and in nothing do we fee a plainer indication of the care of our heavenly 9 4 ( 2CO ) Father, extended to every animal ; and if this be the cafe, what room has man to queftion or doubt his care of him ? 4. Another wonderful manifeftation of the good- nefs of Providence is, that dormant (late, in which many animals repofe during the depth and deadnefs of winter, when the earth can yield to them no fup- plies. At that period, they take flicker in the kind bofom of the earth in caves or holes of rocks, or different firTures, till the return of fpring, and re- animated nature has provided for them their proper food. The bear, not entirely deprived of fenfation, retires, during the depth of winter, to the molt gloomy parts of the foreft, and takes up his bed in fome cavern hollowed by time, or in the hollow of fome enormous tree, without provifions, and with- out ever (lirring abroad. In that dark and gloomy habitation he feems to feed on the exuberance of his flefh, and comes not forth from his folitary man- fion, till the calls of hunger roufe him to life and vigour. The marmot is a creature not quite fo large as the hare, but is pofleffed of great boldnefs, of great Jlrength and agility. This animal, which delights In the regions of ice and fnow, is never found but on the coldeft mountains. About the end of Sep- tember, he generally retires to his hole, formed with much art and precaution, and appears not again till % about the beginning of April He makes no pro* vifion for winter, but at the appearance of that fea* ( 201 ) fon, he labours very diligently to clofe up the aper- tures of his dwelling, which he effects with fuch (kill and folidity, that it is lefs difficult to open the earth any where elfe, than the paffage that leads to his abode. The dormoufe alfo continues in a fieeping date during the depth of winter, as the name indicates. Befides thefe, there are many other beads, birds and infects, that during the intermidion of their fupplies, fpend months in this ina&ive and frozen (late. Philofophers may labour to account for this (late, by explaining to us their organs and their ftructure; but this is nothing to the purpofe ; the queftion recurs, who gave to them this wonderful formation? Who gave to them alfo that high degree of knowledge and fagacity, to retire to thefe convenient habita- tions, when the feafon approaches that will yield them no fupply. Men who are unwilling to appear ignorant of any thing, will wade in ignorance, and puzzle themfelves with intricacies, rather than come honeftly forward, and acknowledge that Being of fupreme wifdom and goodnefs, who directs all things, and even the very minute parts of the univerfe. To us it is difficult to reconcile fuch phcenomena to our knowledge and experience : and this fur. niflies us with another proof of our utter incapacity to judge of the ways and works of infinite wif- dom. ( 202 ) 5» While wandering in thefe frozen regions, we meet with another extraordinary appearance in the, provifion made for animals. To look at the geo- graphical fituation and appearance of the country, and to judge of it by the defcriptions given of it by navigators, we could fcarcely fuppofe, that any fuf- tenance could be found there for any living thing : and notwithstanding thefe unpromifing appearances there feems to be a very large fupply. No animals yield fuch quantities of far, as thofe that inhabit the polar regions. The enormous whale, the clumfy bear, the feal, all are clothed with deep fat, and have no other refource or fuflenance, than what thefe dreary regions fupply. The rein-deer alfo, which lives altogether on mofs, yet appears to enjoy this as a rich pafture, and fhews the excellence of its food in its milk, in its ftrength and activity, to drag its mafler with the greatefl rapidity, and to immenfe diftances. Thus every region difplays the exuberant goodnefs of our Creator, and by his bleffing every region can become habitable, and pro-' duce a proper fupply of food. 6. I obferved, that the ftruclure of the different parts of the animals are wifely formed to enable them to procure their regular fupplies. The lion is formed with ftrength, with great activity and cou- rage, becaufe he has often to contend with the dif- ferent beafts cf the foreft, for the acquifition of his prey. He is therefore furnifhed with every qualk ( 20 3 ) fkation for the formidable attack. But from his fituation, he is often reduced to a very fcanty fup- ply, and therefore is formed by Providence, capable of enduring a long faft, and all the hardfhips arifing from his precarious (late. The camel is wonder- fully adapted to the parched and extenfive defarts. He can endure long thirfl. He is kindly qualified by Providence for fuch endurance. Anatomifts tell us, that there is a ftomach peculiar to the camel. This ftomach contains a large refervoir of water, where it remains without corruption, and fo regu- lated, that no other element can be mixed with it. When he is opprerTed with third, or is in want of liquor to macerate his food, he can caufe part of this water to afcend to the ftomach, and even to the throat, by a angle contraction of the mufcles. Without this ufeful animal, a great part of thefe regions would be utterly impaffable to man. " Here are countries without verdure and without u water, plains covered with deep fand, under a becomes eafy to infinite power and wifdom : and his goodnefs is evident in making thefe fands pafiable, in opening, by means of this ufeful and tradable animal, a communication quick and expeditious between the mod diftant nations. And fuch extenfive fcenes of wafte and defolation are not without their infhu&ion. They are fituated in the mod favourable climates, and where we might expect to find the moil fertile regions. It fhews us what might be the condition of this earth in general. Inftead of fruitful fields and abundance of corn and wine, beautified by a continual verdure, he could have formed a dreary wafte of barren and deftruc- tive fand ; and he can create and raife fuch bil- lows of parched dull as might be fufficient to extin- guifh the whole world of life. It is proper, that we fhculd every now and then fee and examine fuch vaft defolation, to admonifh us of the power that God has over us, and to convince us of our abfo^ lute dependance on his Providence for life, for food and every thing. 8. I might further illuftrate his wrfdom in forming, and his Providence in caring for dif- ferent animals, by entering into a minuter examina- tion of fome of his other creatures. But the inflances, already given, may be enough for my prefent pur- pofe ; for they may become ferviceabie to fuch who have paid little or no regard to fuch . inftruftive ( 205 ) truths, by calling their attention to look with more thought and care to the ways and works of God. But there is another lingular fact, which I mud not omit, becaufe it contains an inftance of God's car£ of his creatures, in a way which at firft fight bears a very different afpect : and the ferious confideration of it will help to reconcile us to other inftances, which to us may appear fevere, but where the end and defign may be to promote the greateft good. Naturalifls have recorded a fmgular circumflance concerning the rein-deer. In the fhorf, but com- monly extreme hot fummers of Lapland, the whole of their infect tribe is brought into exigence, almoft at once. The rein-deer, being one of the principal in- habitants of thefe barren countries, thefe infects fatten upon and torment this ufeful animal. To avoid their tormenting flings, he is compelled to abandon the vallies, and take refuge on the high mountains, whither his perfecutors, on account of the feverity of the cold, cannot poffibly follow. This removal anfwers feveral wife and good pur- pofes. In thefe healthy mountains he gathers ftrength and vigour : he meets there, in great abun- dance his native and defirable mofs ; which he can eat there only at that feafon, and which otherwife would be wafted \ and, on his return to the vallies, after the death of his perfecutors, he comes to a rich and full pafture, to fupply all his demands, and at a time, where he could find food no where ( *°7 ) elfe. Thus natural evils are fometimes productive of the greateft good. We in feeling the pains, or being obliged to fubmit to the deprivations, fre- quently overlook the great bleffings, that thofe fliort- lived fufferings are intended to produce. 9. We fee the fame attentive care in our obfer- vations on animals of the lowed fpeeies. Birds, that live chiefly in the water, are fitted by a peculiar formation for that element. Their web-feet qualify them for fwimming, and the oil with which their fea- thers are covered, prevents the water from pene- trating into their bodies, fo as to increafe their weight, and unfit them for mounting again into the higher regions. Their bills are formed in fhape the moft commodious for feizing upon their different kinds of prey. The bill of the ducks is broad, to enable them to penetrate into the mud, when they fearch for eels and other fi(h, which inhabit that muddy element. Others again have a bill long and fharp, when they have to dart fuddenly upon the fmali fifties. Without this wife contrivance, they would feel themfelves in the mod awkward fituaticn in procuring their fuftenance. Some of the animals are endowed with the fenfe of fmelling in the greatefl perfection, when they have t6 trace out their food in fecret and hidden paths. The eagle, the bird of Jove, which foars the higheft of all the feathered tribe, has a moffc keen and penetrating eye, which' enables him ro ( 263 ) difcern his game far, far below himfelf, and thus with a iure and unerring aim, he darts down on the timid hare or the innocent lamb, and carries them in his ftrong talons, as food for its eaglets, placed in the higheft cliff of fome inacceflible rock. CHAP. XII. Providence illvjlraied in the Infecl Tribe, and in the Time of the Tear, in which Animals are in general produced. > i. IN the infect tribe, we fee equal care taken by the Great Author of all, for the fupply of their wants. Some of thefe are furnifhed with the fined pumps, by which they can extract the fweet honey from the different plants, carefully depofited there in cups of the niced conftru&ion. This honey h for the ufe of the different infects, but particularly for the induftrious bee, whofe labours man converts into his comforts and luxuries. What wonderful knowledge or indinct muff thefe little animals pof* fefs, which enables them to go, without the lead er- ror, to thefe choice flowers and plants, that grow in fome meafure for their immediate benefit ! They find out, without labour and without miftake, thefe honey-cups, with which mod of flowers, in their proper feafons, are ftored, and which it requires the experience of the bed botanid, aided with every op» ( 2o 9 ) tieal contrivance to difcover. How admirable is that fkill by which they extract this rich nectar, and without the (mailed injury to the growth or health of the plant ! Without any indru&ion from man, or any af- fi fiance from reafon or fcience, they are enabled alfo to collect from other parts of the plant, proper materials for the conftruction of their wonderful cells. In the formation of their combs, the bees, without the affidance of geometry, build their manfions in a form the mod convenient ; and in figures perfectly regular, where every part is occupied, and no ufe- lefs labour, and no lofs of fpace. From thefe fmall infects, the abled mathema- ticians and architects may derive inftruction. The whole, and every part y is laid out in the moil: perfect proportion; and with fuch materials, we fee complete beauty combined with the utmod ftrength. In thefe cells they depofir, in the mod perfect order, their liquid nectar, and they at lad feal and clofe all with the greated ingenuity. The government of this monarchy, it is worthy of obfervation, is conducted on the mod regular plan, as if profound reafon and wifdom had formed the different parts. To every one there is afligned their proper tafk. All is labour ; and the whole of this little date is in complete order and harmony. When the queen goes forth, the whole colony ac- companies her : they crowd round her prefence, and follow, with the greated exactne&, all her motions 5 P ( 210 ) and wherever fhe takes up her abode, there alio da her whole followers fettle. Can any one fuppofe that all this is the work of chance, when we meet here with fo much order, fo. much harmony and obedience ? The mod exalted reafon could make no improvement on this plan ; it is inftinct directed to its proper object : and all thefe are the appointments of that unerring wifdom, that fame wifdom, who created the higher intelli-r gences, who formed man, and beftowed upon him all his powers ; and who watches over, who preferves, and directs and feeds the meaneft infect. Thefe are ftrong evidences of the care and providence of God. 2. The attention to the life and fituation of in- fects, difcoverable in their different formations, is another evidence of the wife defigns of our Creator, andof his prefence and Providence. The flructure and perfection of their feveral parts, well adapted to the different purpofes for which they were called into being, is a ftrong proof of intelligence and de- fign in their Creator. They have their powers adapted to the fituation in which they are placed. Such of them as live chiefly in the air, have wing* to remove from place to place in fearch of food. What countlefs millions of infects, of different kinds, arife with the return of fummer, that thicken the air with their numbers ! All are provided with food convenient for them i Various are their contri- vances for the prefervation of their lives, and fo^ eluding their enemies. Some of them by a thread C *« ) fpun from their own bowels, fufpend themfelves in the air, where their enemies cannot approach. What (kill does the filk-worm fhew, in fpinning her thread, in which (he carefully wraps herfelf up during her temporary death! And what unconceivable power is that which enables her to burft her clofe covering, and appear again in a more perfect form ! Thefe things do not happen occafionally, or at ex- traordinary times, but regularly and ftedfaftly by a fixed appointment, from which the different fpecies, never, on any occaiion, deviate. No art of man could regulate thefe appointments. They are the refult of a wifdom equally perfect in the meaneft and minuted parts of nature, as well as in the higheft and mod perfect fcales. The thread of the fpider far furpafTes, however, in delicacy and finenefs the thread of the filk-worm. It requires the union of many hundreds of the threads that come from the bowels of the fpider, to make one of thofe vifible ropes of which his web or net is compofed. This net is fpread out in different forms, and with much order and ingenuity, according to the fpecies or fituation of the fpider. It is with this net he entangles his prey. His chief food are flies, creatures, whofe motions are quick and defultory. He requires much vigilance and attention ; and Providence has furnifhed him with proper organs for fuch exercifes. He has no lefs than eight eyes, two placed on the top of the head, two on the front, and two on each fide. The fpider, P* ( 31* ) from the vibration of the threads, perceives his prey, rufhes forth from his cell, inftantly feizes it with his fangs, devours its vitals, and afterwards rejects its empty carcafe. The fame never-ceafing care directs the fmallefl infect to the place where food is provided for it, and furnifhes it with every inftrument for its acqui- fition. Some are furnifhed with the moft penetrating borers, that though the animals themfelves are of the fofteft texture, they can infinuate themfelves into the hard rocks or (tones, either for their food, or to depofit their eggs. The pholades, a fpecies of fhell-fifh, larger than a mufcle, are found in the midfi: of a hard rock or (tone, and with apertures, not larger, than what will admit a. fmall wire or needle. With what expedition do the different worms work their way into the folid ground, and all their organs and fenfes are properly adapted tq this kind of life ! 3. An infinite number of animalcula live in the water, and even fiich as are invifible to the naked eye, and only to be difcerned by the fineft micro- fcope ; and thefe have all their organs in the moft perfect conftruction, that fit them for their ftation j and all have food provided for them there. In their make and form, fome of thefe are wonderful, and totally unlike any other creature, with which we are acquainted with on this earth. The microfcope opens to us a new world, and new objects of wonder, where the power and wifdom of the Creator are made ( 2i 3 ) inanifeft in the fmalleft fcale. Mod of thefe ani- malcula have the power of transformation: they appear to us, at different times, under very different forms. Some of them produce alfo their young in a way totally different from the creatures with which we are generally acquainted. Some of them, in this refpecl, refemble fome part of the vegetable kingdom. The different kinds of polypufes increafe their kind by the procefs of vegetation. They cannot be reduced to the claffes, either of the viviparous or oviparous ; but the young grow as excrefences from the body of the old ; and different generations ap- pear at the fame time from the fame (lock. Thefe animalcula are poffeffed of another Angularity, by which the fpecies is multiplied. For cut them into different pieces ; and each piece becomes a new and perfect animal of the kind. Some of the animalcula in water have extraordinary organs. The wheel animals can throw out different wheels, one, or two, or more, at a time, which by a rapid circular motion, create whirlpools or eddies in their rivers; which is only a drop of wate£- The appearance is extraordinary and beautiful : we may reafonably infer, that it is alfo ufeful ; perhaps or- gans afligned them by the care of their creator, to collect, or to prepare their neceffary food. 4. This new appearance fhews us that the animal life is confined to no form or fhape. Thefe crea- tures are always tranfparent, by which we may fee all their internal motions, and the circulation of their P3 ( m ) fluids. We can fet no bounds to the (kill and con- trivance of the great Workman. We fee he can give utility and beauty to every fize and to every ihape. Some of thefe (hapes and forms, to us accuf- tomed to fee life in different appearances, feem fan- taftical and capricious ; but if we judge from what we know, we muft allow, all are intended for utility, and all to anfwer fome good purpofe. If on this earth life appears in fuch variety, this earth, which is no more but a fpot in the univerfe ; what infinite variety muft there be in the extent of creation ; ail wife in their formation, and all perfect, and all good ! How inconceivable muft be that power and wifdom \ and how watchful that good Providence, which never, for a moment, withdraws its vigilance, or fufpends its care ? No account fatik factory to the rational mind, for the exiftence and fupport of fuch things can be given, but upon the principle of the exiftence of a Being every way per- fect; and that this all-perfect Being is prefent every where, in every part of his vaft dominions. Among fuch an infinite number of evidences, which prefs upon us in favour of thefe important truths, the only difficulty is to felect thofe that feem to demand the preference, and the beft adapted to our plan. And in this felection, there is no occafion for any reafoning ; it is only neceflary to ftate the fimple fad, and the reflecting mind immediately makes the application. The defign therefore of fuch addrefTes is, not fo much to inform and inftruct, but ( a«j ) lather to invite and fix the attention to the fubjeft j and in every part we difcover God. It will require much trick and fophiftry to elude thefe plain in- ferences ; and men, when they attempt to fupport fuch parts, mud feel themfelves maintaining princi- ples in oppofition to conviction, and every feeling of the honeft heart. 5. The prefent feafon, the beautiful month of May, brings to our recollection, many inftances of the goodnefs of Providence ; when life, in all its variety, is now burfting upon us ; and with the re- turn of life, we fee a pfovifion making for the food and fuflenance of every living creature. The fpring is the feafon, when all the wild ani- mals are bringing forth their young ; a feafon alfo, when their different food is faft preparing for them. In the fpring the ewes bring forth their lambs ; and all the vales and paftures are now refounding with their fweet mufic. The earth alfo, at this feafon, is preparing to receive them with the returns of the tender grafs. This is highly neceffary for the fup- port of the mother, that by this nourifhment (he may be ftrengthened to fupply her offspring with her rich milk. Were thefe tender and ufeful crea- tures to be brought forth in the oppofite feafon of the year, at the end of fummer, every inconvenience would follow. Naked and deftitute of fhelter, they would be cut off by the wetnefs of the autumnal months, or deltroyed by the froft and fnow of the. P4 ( «i ) rigorous winter. And at the time, when they mould be weaned from their mother, the earth, covered with deep mow, or locked up with fetters of ice* could yield them no fupply. Few therefore of thefe animals, fo neceflary to the comforts of man, could furvive fuch fevere trials. But we may. fee the con- duct of an unerring wifdom, in fo ordering, that thefe, and mod of the other young of the different beads and birds, which are to derive their fude* nance from the fruits of the earth, are brought forth in the early fpring. Their thin fkin, with their fhort covering, can ealily fuftain the temperature of fum- mer, and before the feverity of winter approaches, they are then well clothed and fheltered againft every unavoidable hardfhip and blaft. It is at this fame feafon alfo, that the feathered tribes build their neds, and rear up their young* Every thing is fo well ordered by a wife and bene- ficent Providence, that at the very time that they are brought into life, proper food is prepared for them. The earth now brings forth grafs, feeds, and berries of different kinds, the defirable food of fome birds ; and flies, worms, and infects, a rich re- pad for others. Though in fummer and autumn, the different birds might find proper food, and in great abundance*, yet if brought forth into life at that period, their bodies would not be fufficiently hardened to encounter the colds and other hardships of the fevere winter. The infers alfo begin now to make their appeal ance in great numbers. Such of them as con- tinue in a dormant (late during the rigour of winter, are now revived and awake to partake of the plenti- ful food provided for them by the great Parent of all* The caterpillars, the flugs and worms never begin to infeft the gardens, till fuch time as the vegetables do fpring, and the trees put forth their leaves. Then you fee all nature fwarming in life ; and every tree, and fhrub, and plant occupied t>y different in- fects. Thefe we confider as troublefome and im* pertinent intruders ; and they appear to difpute with man his right to thefe poffeffions ; but whilfi we confider, and treat them as ufurpers, they are only claiming that portion of food, which our kind, common Parent hands out to all his creatures. The earth, at this feafon, fwarms with life, and particularly with the young of every creature, bead and bird, and creeping thing ; the lamb, the kid, the foal, and the unfledged offspring of different birds ; all making their firft effay in life and exig- ence ; and all the monuments of the care and good- nefs of the Creator. 6. How far this law extends to the inhabitants of the great deep, it is not fo eafy to determine. Such of them as fall more within our obfervation, feem nearly to follow the fame appointment. And as many of the fifties may derive their fupport from the fea plants, either immediately, or by preying on fuch fifh as have their food there j and as thefe ( 2l8 ) plants chiefly grow in the fpring and fummer months this gives fome ground for believing, that this feafon alfo may be the moft proper for rearing and nurfing the young of the watery world. During the winter months, the falmon and trout* which afcend our rivers, are lean and unfit for food; In the fpring they revive, and in that feafon are found in the greateft perfection. Then they par- take more liberally of the different food provided for them. But with refpect to the particular time of bringing forth the young of the inhabitants of the great body of waters, it is not material to examine very nicely j for in general we may be certain, that their young will be brought forth at the feafon moft proper for their food 5 for this is the grand and gene- ral law eftablilhed on this earth, and founded on the goodnefs of the great Father of all. Such animals as become more immediately under the dominion of man ; fuch as are taken in from the fields, and (heltered and protected from the in- clemency of the weather, bring forth their young at all feafons ; becaufe at all feafons they meet with their food. This is particularly the cafe with the cows : they calve at different feafons, but the great- eft number, even of them, bring forth their young early in the fpring, according to the law eftablifhed for other animals. Now no one can fuppofe, that fuch a regular and conftant law can be the effect of chance or accident 5 for every thing happens, as we fuppofe would hap- ( a* 9 > pen, if the mod perfect wlfdom directed all thefe events. Thefe appointments are fo perfect, that it is impoffible almoft to fuppofe them capable of any iinprovement. And, therefore, in fueh inftances, where they may deviate from our fuppofed notions of wifdom and goodnefs, we fhould be cautious of cenfuriag. It would be more model!, and more becoming our imperfect ftate, to fuppofe, that, in thefe inflances, there may be fome latent reafons for this deviation, which we cannot difcover ; that we want light to qualify us to judge fairly of all thefe appearances. Our duty, in fuch cafes, ought to be filence and fubmiflion. CHAP. XIII. On the Relation the lower Animals Jl and in to Man* i.TN our confideration of the animal world, it A will be a proper fubjedt to inquire into their va- rious ufes, and the relation they alfo (land in to man. This is a fubject of extenfive difcufllon, but in many cafes, it is covered in profound darknefs. We can- not fee far into the ways and works of infinite wif- dom ; but ftill we fee fufficient to convince us, that there is a defign and end in the formation of every creature; and in fuch cafes, where thefe ends and defigns are hidden from us, we are not to infer, that thefe creatures were formed without any ufe or defignjj but we ought rather to infer, that we ( 220 ) have iiot light and knowledge fufficieht to afiift us in fuch deep and intricate refearches. And with regard to their utility to man, in many cafes we moft certainly cannot difcover this. But upon the fuppofuion, that all things were made for man, and that he was conftituted lord and matter of this lower world, there may dill be many things, that are of no fervice to man either for food or clothing, for his afliftance, for his eafe and convenience ; yet flill they may be of ufe to other creatures,' directly or indirectly connected with him. There may be a chain which connects together the whole creation of God. But upon the fuppofition, that we are Aire, that no fuch connection, either diftant or near, does fubfift, yet thefe creatures may ferve to man's in- ftruction •, they may be an illustration of the power, wifdom or goodnefs of his Creator. They may fhew to man the power that God holds over him ; and by preferving him from the power of the favage and ferocious animals, afford to us other inftances and proofs of his watchful providence and care. In fpeaking of the ufefulnefs of different animals, I muft comprefs my obfervations into a narrow com- pafs ; for in the foregoing pages I have frequently anticipated what I fhould have offered here, in illuf- trating God's goodnefs to man ; and in appointing fo many of the creatures for his food, for his cloth* ing, for his luxury or accommodation. 2. The ufes of fome of the animals are io ob- vious, that it would be impertinent to produce them ( 321 ) for further illuftration. The horfe, the cow, the fheep, the goat, are man's more immediate fervants and benefactors. Birds of different kinds, and beads likewife, furnifh him with favoury and delicate food. He collects from all regions of the world, and makes all creatures tributary to himfelf. He brings the foft furs of the different animals from the frozen regions of the north, for his clothing and ornament $ he collects the beautiful plumage of different birds from every climate. Thefe he employs to adorn his perfon, his furniture, or his equipage ; and their foft down and feathers ferve him for his eafy bed. The fea alfo yields up its treafure for the benefit of the human race ; and the infects bring large con- tributions for their fhare. The bee provides him with the mod delicate honey; and the filk-wqrm with the gayed clothing. It is inconceivable the quantity of filk ufed in the different manufactories ; and who then can count the number of thefe little infects that are condantly at work for man ? In all quarters of the world,; this clothing is ufed ; and it is adonifhing how the demand for this production can be fupplied. Thefe infects create employment for many thoufands of people to manufacture and to prepare this material, before it becomes fit for human ufe. This little infect is therefore molt ex- tend vely ufeful j and though the cynic and fnarler will alledge that fuch productions are not the necef- faries of life j that they are only luxuries i and may ( 222 ) be regarded as evils, and the fource of vanity and pride; but the enlarged and enlightened mind will not readily fubfcribe to fuch deeifions. Every rhing that furnifhes man with proper exercife, that encourages his induftry, ought to be ranked among the bleiFings of Providence; and the manufacturer, honeflly induftrious, is a much better member of fociety, is much more in the purfuit of virtue, than the lazy and ufelefs monk, who retires from the world, and employs himfelf only in the exercifes of devotion. 3. Bur, befides thefe particular ufes, we cannot fully comprehend the vaft utility of the different creatures that are fpread over the face of the earth. Animal life rifes in an imperceptible gradation, from the fmalleft exprefllon to the mm oft perfection. And the different animals are linked together fo clofely, that they become ufeful and ferviceable to one another in a vaft variety of ways, for food, for [ defence, and for ornament; that it is impoffible to [ afcertain, with any degree of correctnefs, in what connection and relation each animal may ftand with man. They may be of no immediate ufe ; and yet they may become highly ufeful in an indirect man- ner, and alfo in the greateft degree. The tormenting infects, which drive the rein-deer to take refuge in the high mountains of Lapland, become ultimately of the greateft benefit : and the fly that the falmon feeds on, contributes its part, in an indirect manner, to furnifh us with food, ( 22 3 ) This reafoning carries us back further and farther, fo that it is impoflible to fay, with certainty, what may be ufeful, and what ilriclly hurtful : but we may venture to aiTert, that every creature of God is brought into exigence for foriie purpofe. It may riot ferve immediately either for food or raiment ; but it may ferve us for inftruclion. And in every thing we ought to adore that wifdom and goodnefs, which formed man, capable of rifing, from the con- templation of the creature, towards him, who is the fountain and fource of every thing. xj. Bat the things, that are hoftile to us, and the very creatures, which we confider as injurious, may alfo have their ufes ; and may convey to us inftruc- tions equally ferviceable and falutary. We proceed upon a principle highly erroneous, if we fuppofe, that every thing was formed to carry forward the immediate happinefs of the rational part of the cre- ation. We fee, that this is, by no means, the princi- ple by which infinite wifdom regulates its great de- figns. There are a number of natural evils, to which every man is expofed, and which are directly hoftile to his happinefs, There are fevers, agues, gouts, rheumatifms, confumptions, and a thoufand other difeafes to which all men are liable ; and from which no man is exempt. There are deprivations alfo, which prove, that the immediate happinefs of man is not the defign of the great Author of nature ; that, on the contrary, man is fometimes born to trouble as the /parks, fly upward $ and that thefe very ( 224 ) troubles and deprivations, the lofs of friends and of worldly fubftance, are neceffary to carry forward man's final improvement and happinefs. Upon this principle then, we are not to expect, that every animal is to become dire&ly ufeful and fubfervient. Such expectations are- too arrogant and prefumptuous, and are contrary to the whole fcheme of Providence in its treatment of the human race. There are fome animals that to us appear ufelefs ; others, that fo far from being ferviceable, are to us immediately injurious and hurtful ; many that have no beauty, but ugly in their appearance ; many alfo that contain deadly poifon ; but from this our ignorance, we have no right to affert that they are contrary to the ideas that we entertain of the wifdom and goodnefs of the Supreme Being. Such inferences are raft, the offspring of igno- rance : they are impious, and it is extreme prefump- tion to offer them by creatures of fuch limited capacities and views. None are fo apt to bring for- ward fuch impieties, as thofe that are grofsly igno- rant, and fuch as have paid the lead attention to the works of the Creator. The more we examine, and the more that we know of the ways of infinite wifdom, the more reafon will we find for modefty and humility, and the more will we become fenfible of our own ignorance. There are infinite ufes, which we cannot now underdand or comprehend. Some plants we know to be the ftrongeft poifon to one animal j and to another it is the mod ufeful c 225 y food. Some plants we alfo know to be mortal poifori to man, when taken in a certain manner, and in too great quantity, whereas the fame plant, by- proper management, becomes, in the hand of the fkilful practitioner, a fovereign remedy for fome fatal and loathfome difeafe. The numerous tribes of in- fects, that, in the rnofl: beautiful evenings, are flutter- ing around us in millions of millions, biting and teaz- ing us perpetually, may perhaps be found extremely ufeful for the falubrity of the atmofphere, acting as a fpunge, in fucking up the noxious exhalations. 5. And if there mould be many creatures found, of which we cannot fee the benefit, they are proofs to us (till of the power and goodnefs of the Creator. The lion, the bear, and the wolf, thofe ravenous and untraceable animals, difcover great and aftonifh- ing powers, combined in their different forms. The lion concentrates in his make furprifmg ftrength, activity, and courage. Perhaps no creature can unite all thefe in a fize fo fmall. The exiltence of fuch formidable animals, fo adverfe to our domi- nion, fo fierce and untraceable, tell us what would have been our fituation, had the earth been ftocked with thefe and fuch like animals only. We never could have caufed their necks to bend to our yoke, or made them carry our burthens, or till our lands, or to have adminiflered any thing, to our afliftance or food. They are much more difpofed to difpute with us the empire of the earth, than to contribute any thing to our fubfiftence. ( 2*6 ) Had this earth, inftead of the horfe, the ox, and the fheep, been flocked with the lion, the panther, and the leopard, how diftrefling would have been the fitu- ation of the human race ? Perpetually at war for our exigence, we would have had no enjoyment in life. 6. The exiflence of animals of fuch untraceable difpofitions repels the doctrine of fome modern phi- lofophers, whole leading principles feem to be to humble and to mortify man. They are unwilling to allow that Providence has any particular eye to man's happinefs, and wifh to argue that nothing was made with an immediate refpecl to him. They contend that he has a mind fimilar to the mind of the brute creation -, only in a higher advance in the fame fcale. And they further contend, that the great fuperiority that man has attained, is derived from his fuperior underftanding ; from his uniting in fociety, and taking all thefe advantages to tyran- nize over the lower fpecies : that by this fuperiority, acquired by craft and cunning, he robs the cow of her milk, the ewe of her milk, her fleece, and her flefh i he bends down the neck of the bullock to his yoke, and caufes the horfe to carry his burthen. But, in anfwer to thefe charges, will man's cun- ning, or his uniting in fociety, caufe the fleece to grow on the fheep, or the milk to arife in the ud- der of the cow ? Can his cunning or art give to them their tradable difpofition, that prompts them to pay a ready obedience to man ? And are thefe creatures in a worfe fituation, well provided for and ( **7 ) fheltered, than if they had been permitted to foam at large in the defa'rt or foreft, to be torn in pieces by the wolves or the lions, expofed alio to the eagle and the vulture, and to every bird and bead of prey ? And on the other hand, how ineffectual are the* art and cunning of man, and all his (Irength united in fociety, to tajne the lion, to render the tyger more tradable, to make the wolf follow and carefs him as the dog, and to bend down the neck of the leopard and hyena to bear his burthens ? Some of thefe animals are utterly untameable. The tyger delights in blood, and his ferocity is unconquerable. No treatment, harfh or kind, can foften his temper. With rough or gentle treatment he is equally irri- tated. He tears with equal wrath the hand that feeds him, as that which is raifed to (hike him. All the labour and pains of man would be vainly em- ployed to render him ferviceable. Thefe ferocious animals are fo placed and circumftanced, as to recom- mend to us in the ftrongeft manner, the gentlenefs and the tradable nature of thofe other animals, fo I ufeful and fo beneficial to the human race. The care of Providence checks the ravages of the i beads of prey by a variety of means. The lion and , the tyger, and other ravenous animals, difpute with man his dominion. In the conteft they are far fu- perior in agility, in fwiftnefs, and in ftrength ; and man mud have long fince yielded to them the vic- tory, had he not been fupported by his fuperior (' 228 ) intellect. They alfo appear to pay fome homage to his appearance : feldom do they attack man, unlefs in felf defence, or when feverely preiTed by hunger. And even in a defeat, the lion retires flowly, and with fullen dignity, often facing and eyeing his ad- verfary with a look of horror and defiance. Were their numbers once to increafe, fhort would be the power and reign of the human race. 7. We fometimes blame Providence, where, on the contrary, we mould adore its perfect kindnefs. It is an old and a very general complaint with man- kind, to lament the (hortnefs and uncertainty of human life ; and to regard the various ways by which our race is cut off as a fevere difpenfation. But were this to be otherwife; were human life to be certain and prolific ; the earth would foon be peo- pled far above what it could maintain. In this cafe we would have more juft caufe to blame the appointment of Providence, for raifing up creatures, and calling them upon this earth, without a fuffi- cient flock of provifion and food. How weak and fhort-fighted is human wifdom, in leading us to cenfure what we mould approve and adore ! Per- haps the population of the earth has undergone no material change, taking it upon the whole, fince the deluge, or rather fince, the time it was fully peopled alter that cwtm. One country we may feel upon the increafe, and another gradually decaying, but taking the earth at large, the numbers may be nearly the fame, for about four thoufand years. ( 22 9 ) This is a wife appointment of Providence. Men, in general, are taken away gradually and infenfibly ; and no more are furTered to remain, than what the earth is fufficiently able to fupport. And in thefe countries, where there is much wade by luxury, there you will find the earth rendered more produc- tive by care and culture. The animal creation are retrained from an excef- five increafe, by appointments equally wife and good. It has been obferved, that beafls of prey are lefs prolific than other .animals. I am not certain that this is a general law. Creatures certainly of the greatefl magnitude, produce feldomer and fewer at a time. Were it otherwife, were their numbers very great, on account of the greatnefs of their con- fumption, they would foon overfpread and defolate the earth. The elephant produces flowly, once in two or three years only, and one at a time : But the lion, of lefs bulk, is more prolific. The lionefs goes with young five months, and brings forth three or four at a time : they are above five years in coming to perfection : and many of them mufl perilh in this long ftate of weaknefs, by the pre- carioufnefs of their fupplies ; and with fo many enemies to hunt them down. But the rapacioufnefs of the beafls of prey are restrained by the interpofition and protection of man; and the more populous that the human race becomes, the wild animals are more driven back or retire. Infidel writers, who take every opportunity to de- ( *3° ) bafe our fpecies, and to bring man down to the level of the beaft, with feeming exultation, proclaims that man is the mod rapacious of all animals ; and that he is an enemy to every living creature. If man makes ufe of the inferior creatures for his food, he feems only to exercife a right afligned him by his Creator ; and when he makes ufe of that preroga* tive without unnecefTary cruelty, he is in no refpect culpable. If he tyrannizes over the lower animals, for that he has to anfwer to the great Author of the gift, for his wanton abufe, and the cruel exer- cife of his dominion. 8. But, while they triumphantly retail the ra- vages of man among the brute creation, they con* ceal from us his appearance, in an office more con- genial to his nature and feelings, as the great protector of the lower creatures. It is by the exer- cife of his power, that the ravenous animals are pre- vented from fpreading univerial havock among all the beafts of the field. In the defarts of Africa, where the lion and the tyger, the jackall and hyena, roam uncontrouled, none of the gentle and ufe- ful animals are there to be found. An African night-piece is a fcene of horror. The terrific roar of the lion, the prouling of the jackal, and the hor- rid concert of the other lavages, form a fcene that ilrike with inexpreflible terror both man and bead. The oxen, that drag the waggons of the traveller, in the forefts and wilds to the northward of the Cape of Good Hope, feel trembling and reft- ( 2 3* ) lefs, at the fmell or found of the lion, uncapable of lying, and unable to advance. Were fuch favages not reftrained by the hand of man, they would extinguifli every ufeful animal; and at lad prey upon their own fpecies. The lion with his native majefty, never flays more than is neceflary to fatisfy the cravings of hunger : he even frequently protects and feeds the fmall animals, that throw themfelves on his mercy ; but the wolf, and the tyger, and the hyena, delight only in death and blood : their rage is never iatisfied, and there are no limits to their deftru&ion. The ox, the in- nocent fheep, the horfe, that noble animal, unable to refift, unable alfo to fly, and without any fhelter or cover for their fafety, would fall eafy facrifices to the gluttony of thefe relentlefs favages. It is man alone that protects the inferior crea- tures, by hunting down and confining to their na- tive defarts, thefe determined enemies to every living creature that falls into their cruel fangs. 9. But the animals mod: injurious to man, are thofe that in themfelves are the mod infignificant. It is «poflible to (helter ourfelves from the rage of the lion, or the ferocity of the tyger ; but there is fcarcely any protection againft the attacks of various infects ; for they infinuate themfelves into pores and openings, which the eye of man cannot difcern, and no art or cunning can guard. Some of them alfo fmd an habitation in the human body, in the fkin, 0.4 ( 2 3 2 ) in the bowels, or by infinuating themfelves deep into the fleft. The locufts are a numerous and formidable hoil : on their defolating approach, they often, like a cloud, intercept the rays of the fun, and when fet- tling on a field, in a fhort time, eat up every green thing. Thofe countries, that are expofed to the vifitation of this plague, poMefs the fruits of the earth by the mod precarious of all tenures. Wherever their march is directed, they carry famine and peftilence in their train : and they are an enemy of that nature, that there is no kind of defence, that can fecure us againfl their attack ; and we have no certain means of their deftru&ion ; for their ravages are com- pleted, before we have a fufficient notice of their approach. To thefe plagues, however, we are happily Grangers in this part of the world ; but it is (till proper to take notice of them ; for they are dreadful fcourges, and well known in many other countries ; and they are warnings to us what punifliments God has in ilore to inflict upon a guilty world. But we fee the power of infects and vermin in other very familiar inltances ; which though his good Providence does very feldom permit to be carried to any very alarming length, yet they re- main as proofs of his influence and power over mankind. In our gardens we often fee the injuries of ( 133 ) infects, and how fatal they are to every kind of vegetation. Sometimes the feed is confumed by them before it vegetates, and whilft buried in the .earth. Sometimes they devour the tender plant, as foon as it makes its appearance. In the fruit trees of every kind we fee their deftructive effects, pur- fuing their defciations, from the firft opening of the bud, till the (eafon of maturity. In this fea- fon, fummer 1800, flugs have much injured many fields of corn in different parts of England. But what we dread the mod, and which wears the moil threatening afpect to the life and comforts of man, is their attack upon the ears of corn, which is equally fubject to their depredations. This is (hiking at the very ftaff of life, and were thefe depredations once to become general, there would be no calculating the miferable confequences that would follow : every living creature would fuffer, but the effects would prove particularly fatal to man- kind. 10. From the various depredations of thefe ani- mals, it is impoflible, in any way, to defend our- felves. They fpring up from quarters we cannot fearch into ; and they attack us on fides, where we can have no defence. The ravages frequently are begun and completed, before we become fenfible of the danger ; and were we ever fo much apprized, we could only look on as mournful fpeclators of the alarming progrefs. When the infect attacks the field of corn, this is one of thefe evils for which ( «34 ) rheie is no prevention or remedy. The attack is too extenfive ; it is not in the power of man to ex- amine, and to root out the plunderer from every head, and from every grain. Such enemies are much more to be dreaded, than the mod favage beads of prey. But not only during the vegetation and growth of the com is it expofed to thefe plunderers, but after it is laid up in the granary, prepared with all the care, and fecured with all the (kill and manage- ment of man, it has to encounter a new hoft of ene- mies in the infect tribe. Here alfo the prevention and the remedy are equally difficult ; thefe plunder- ers can force their way through every fence ; and what part of the grain is not devoured by this hoft, is corrupted and rendered, not only difagreeable, but alfo unfafe for food. Thefe, then, are enemies which 8 Clack our provifions, to cut off the very iources of life. But there are others again, that im- mediately plague and harafs man himieif in endiefs Uttli ng ; and greatly diiturb the repofe and comfort oi life. Others again, more fatal and determined, attack directly the vital parts themfelves. In thefe temperate climates, we are not often plagued with fuch infects ; but both in the more northerly regions, where the fu miners are warm and fhort, infect life burfts forth initantaneoufly ; and in the more fouthern latitudes, thefe infects become one of the greateft plagues in life. The gnat of the northern countries, which in fouthern regions is ( *35 ) larger, and goes by the common name of mufqui- toe, is a mod troublefome intruder ; and no precau- tion can (hut it out, or guard againfl its tormenting bite. But the night feaibn, the feafon of repofe for wearied mortals, is the period when they become peculiarly diftreffing, with their difagreeable piping note, and their bite, which raifes confiderable in- flammation. Such attacks of infecls are troublefome and tor- menting, but they are enemies to man in ftill a higher degree, when they fix deep into the fkin, or infinuate themfelves, in many different ways, into his bowels. Infects fometime become the punifhment for the negledt of cleanlinefs. Loathfome animals make their nefl in filth ; and in the plague and trouble, that thefe vermin create, they reprove the vice of idlenefs ; and if cleanlinefs is not raifed to the rank of the virtues, they fhew it to be abfolutjeJy neceflary for the comforts of life. But thefe animals are not always the punifhment of idlenefs ; they • multiply often and increafe fo fait, that they become a deep-rooted difeafe, that no care or cleanlinefs can eradicate ; and no medicines can cure. This difeafe fpares no rank or condition : when it becomes eflabliihed, it never terminates, but in the moft loathfome and difgufting death. The greateft prince, as well as the meaneft peafant, are equally expofed to fuch difeafes. Many inftances are recorded of princes being cut off by the attack of thefe hateful vermin alone. Here we fee an ( 2 3 6 ) awful lefTon on the infignificance of human power and fplendor ; and of how little avail they are to guard us againft the afflictions of Providence ; or to fubdue the meanefl and moil contemptible agents of the Almighty's power. Princes in porTeflion of the moft numerous fleets and armies, that carry the terror of their names to the moft diftant lands, are not able, with all their forces, to fubdue the mean- eft infect, even when its haunt and neft are found, Herod arrayed in royal apparel, which fhone like the rays of the fun, and dazzled the eyes of his courtiers and flatterers, to fhew the weaknefs of man, when he attempts to arrogate to himfelf the honours of the Almighty, was delivered up to the meaneit infect ; he was eaten up of worms. But the cafes are more frequent of the deftruc- tive power of worms and infects, infefting and de- ftroying the inteftines of men and the lower ani- mals, and by thefe means bringing on certain death. No difeafes are more common and fatal. Thefe at- tack men at all ages, but are more frequent in their attacks on the tender infant, and in the different fiages of childhood. Medicine has exhaufted all her fkiil to combat thefe animals, but all in vain. The regular practitioner is often obliged to confefs his inability ; and the quack, in the confidence of his • pretentions, fupports himfelf on the ignorance and credulity of mankind. There can no fatisfactory account be given, how thty get poiFeiTion, how life is fupperted ; and by ( *37 ) what means they can be belt expelled. Their num- bers and their fize excite our wonder, how it is poffible to fupport life againfl fuch enemies ; and how it happens that the bowels are not immediately torn to pieces by fuch a hofl of determined foes. Some of the general inferences we have to draw, from this curfory examination of the number of foes, againfl which we have to contend, are the fol- lowing : Firft, every thing was not made for the happinefs of man ; but many things are intended for our inflru&ion and improvement. In the foreft he has to contend with the favage monarchs of the defart : on the ground he has to guard againfl: the poifon and (ling of ferpents and makes : the air is often filled with gnats and troublefome flies, that greatly annoy him : and in his own body, he has to endure enemies, that feed on his flefh, and tear his inteflines. There are other things, that are ene- mies either to the food, or to the life, or to the happinefs of mankind. But though in many cafes, we may not be able to fee the ufe of fuch things ; yet they dill lead to inflruction. They conflitute a part of the infinite variety of the works of the Creator ; they afford room for contemplation and wonder, and they proclaim his conftant care. ii. For amidfl this hoftility of animals, how are we to account for the prefervation of all ? fo that no fpecies is loft. The favage animals are in a con- flant ftate of warfare with the tame and the harm- lefs ; and fome of them are fo favagely wild, that C »3» ) they riot in flaughter, and flill there is no material lofs. With refpect to population, there is perhaps no confiderable change. We may even fuppofe, that there are as many inhabitants as the earth can properly fupport. Hence we may infer, that the deftru&ion of animals is not merely an allowance, but a decree of Providence to keep up the proper balance between the number of living creatures, and the provifion made for them. On the other hand, man is in a conftant (late of warfare with the favage animals. He never fufFers any of them to efcape, that falls within his power. He purfues them frequently for the very fake of de- finition. But by their ftrength, their fwiftnefs, or their cunning, they elude his exertions fo far, that no fpecies of the favage animals are permitted to be extirpated, or totally loft. If this was allowed, the other creatures might increafe to an improper pro- portion, and food would fail for their fupply. Thus whilft each party are purfuing their appetites and inclinations ; or acting in obedience to their in- terefts or fears, an invifible hand regulates and con- trouls all their efforts ; and by his wifdom and care maintains the proper balance in animal life. In fpeaking on this fubjecl, it is proper to obferve, that fome animals afe mentioned by the old natural hiftorians, of which we can find now no trace any where upon this globe ; and if their accounts be perfectly correct,- we mud infer that feme whole tribes have been totally extirpated. Yet ftill we ( ~S9 ) ought to form fuch conclufions with extreme hesi- tation. Animals, in different ages and countries, have gone under different names. The defcriptions alfo that we have of them, are not to be implicitly- depended on. They are moftly taken from travel- lers ; and many of thefe are apt to give in to the extraordinary and marvellous, and to fet down as realities, many things that are only the creatures of their own imagination. Scarcely any hiftorians have admitted more of the marvellous than the old hif- torians of the works of nature. The elder Pliny, in other refpe&s an eloquent and pleafant writer, favours us with many accounts, that favour ftrong- ly of the marvellous : for he feems to have made it a rule to fet down every thing that is recorded by the writers that have gone before him, without much critical feleclion. No man can believe in the exiflence of a great number of his animals. We may therefore recur to the former affertion, with fome very trifling modification, that no material change has taken place in the fpecies of animals - $ and, that we have nearly, if not altogether, the very fame kinds that ever exifted on this earth. This mould magnify our ideas of the divine Wifdom and Providence in the care and government of this world, that whilft fo many creatures are cOnfpiring to depopulate the world of life he watches over f he feeds, and he preferves all. Without his inter- pofition, or, if the world had been governed by chance, or nature left to maintain herfclf, fom$ ( Ho ) great change mud have taken place ; fome univerfa! deftruction mufl have happened in the revolutions and warfare of fo many thoufand years. 12. The next thing that challenges our ad- miration and gratitude, is the prefervation of the human race, amidft fo much hoftility and warfare. The monarchs of the foreft and defart, in an union and combination of their forces, would foon be too powerful for the whole race of man. The other animals likewife contribute their fhare to haften man's deftruction. Some attack his food, fuch as the locuft, the canker- worm, and the caterpillar* Various imperceptible infects corrupt the fruits, the trees, every kind of vegetable, and carry alfo their deflations on in the extenfive fields of corn. There are myriads of thole infects, which no man can cal- culate, iffuing out of holes that you cannot know nor (top ; conveyed alfo on the wings of the wind, from various and oppofite quarters. To all thefe you are to add, the infects and vermin that enter his body, that penetrate his limbs, and that infinuate themfelves likewife into his inmoft bowels. In the midfl: of life we are in death ; and nothing but the interpofition and care of that all-powerful and every where prefent Being, could preferve the human race from total extirpation. All the prudence and all the management of man, cannot protect himfelf, whilft belet with fo many dangers. Such a fitua- tion directs our mind to the acknowledgment of the all-powerful, wife and good God* ( w ) Whilft we are apt to complain of the miferies of life, the recolle&ion of fo many enemies mould excite our wonder and our gratitude, that the evils of life are not greater and more numerous than they really are. For when to thefe hoftilities, you add the various difeafes to which we are liable, the dan- gers we bring upon ourfeives by our carelefmefs, by our irregularities and intemperance ; and to all thefe add the unavoidable accidents to which we are ex- pofed ; and fo far from complaining of the fhortnefs of life, we fhould rather wonder that it is protracted fo long. *l Far from being furprifed that fo many are cut off in infancy, in childhood, and in youth, we fhould rather wonder that any one of the human race fhould arrive to the high ftandard of life, to their threefcore or their fourfcore year. How aflonifhing is it to fee any one efcape all thefe dangers, to fee fo many of our fpecies finking under the feeblenefs of conflitution, with their powers gradually wafting down, and life extinguifhing like the taper, when ail its moifture is exhaufted. This in another di- rection brings us to the acknowledgment of the great Governor of all. The fame conclusion applies here that we applied to the life of animals. The number of mankind is kept up, at nearly an average, at every age and period of the world, The births would perhaps nearly balance the deaths each year, were we to take the whole world at large. R ( 242 ) *The Jaft inference on this part, Is to call our at- tention to the numberlefs inftruments that God has in his power, to correct and punifh a guilty world. Without the aid of wars, of famine, or of peftilence, he can collect his great hofts, the tyrants of the wildernefs, the birds, the locufts, the caterpillars, the worms and the meaneft infeft : all thefe are under his power. He commands, and they will obey his fovereign word : and their deftruction is unavoidable and fure. We cannot account for their appearance on extraordinary occafions : this fhews us their power, and at the fame time, we can- not tell who it is that limits them in their ravages, and why they are not fuffered to continue their de- finition to a much greater extent. All are his creatures j he can command and he can deftroy. CHAP. XIV. On the fuperiority of Man. I. HPHE whole of this attempt to illuftrate the exiftence, the perfections and providence of the Supreme Being, will be very properly clofed by calling our attention to the noble powers and fa- culties of man; thofe powers that qualify him to examine into the works of his Creator, and to rife from this contemplation to him, who is the great ( *43 ) Author and the Firft Caufe of all. Here we have a different view of the wifdom of God. His atten* tion to the temporal prefervation of man, and to provide him with food and raiment, is a great proof of his prefence and care : but in the fuperior faculties beftowed upon the human race, we be- hold our Creator in a more enlarged and interefling connection, as the Father of eternity. The patrons of infidelity, ftudioufly reprefent the nature of man fimilar in every refpect to the na* ture of the beaft ; and infinuate that man is no ways eflentially different from the dog and the elephant. The only diftinction confifts in his carrying his powers to a higher degree of perfection. Thus by exalting the brute, and lowering man, they labour to make our nature, our expectations, and hopes the fame. One character, which diftinguifhes the lower ani- mals from man, is the limited nature of their im- provement. They are perfect in the works for which they are chiefly diftinguifhed, initantaneoufly and at once, without being capable of carrying that improvement to any higher degree. The comb, the cells, and the honey of the bee, were carried to as high a degree of excellence four thoufand years ago as they are at the prefent moment. And the hrlt eflay of thefe little animals is, in every refpect, as com- plete, as in the mod perfect ftate of their exiftence. And amongfl the different individuals of that com- mon-wealth, there is perhaps no difference in the R 2 ( 244 ) neatnefs of the execution. The beaver conftru&s its houfe with the fame ingenuity and contrivance now, as it always did. Each bird builds its neft upon the very fame principles, with the fame mate- rials, and in fimilar places and fituations, without any change or improvement, fince the beginning of time. To collect their food and to conftruct their habi- tations, and to protect themfelves from their ene- mies, is the utmoft limits of their power. No inftruction, no example can carry them beyond the boundary of their native fcience. The bee, with all her ingenuity, cannot conftruct her habitation like the wafp or the hornet, though thefe, in all re- fpecls, are her inferiors. The crow never imitates the pigeon in the form of her neft, nor is (he capa- ble of making the fmalleft deviations from her ori- ginal plan. To what principle then are we to afcribe their (kill and fcience, that fcience that is always unalterably the fame. They have no power or knowledge to act otherwife, bound down by a principle that they themfelves do not underfland. In all refpects they are furnifhed with every thing for food, habitation, felf-defence, or to avoid danger: all thefe are the kind gifts of our common Parent, for the prefervation of themfelves or of their fpe* cies ; but they know no more. This cannot be the refult of any reafoning principle : it begins before they can draw any conclufions from reafon or ex- perience. ( 245 ) 2. There are undoubtedly animals that difcover fomething bordering upon reafon ; but dill their improvements are greatly limited, and beyond cer- tain points they cannot pafs : and the endowments they pofTefs feem to be bellowed upon them, in order that they may be more ferviceable to man. The dog and the elephant rife higher than any of the other animals in their approach to reafon : they are docile and tradable, and capable of confiderable improvements. The dog is vigilant and faithful, and is often taught feveral things of ufe and confe- quence ; and many things alfo that ferve for our amufement : but the vigilance and faithfulnefs of the dog are all directed to the fervice of mankind. Of all the different fpecies of this animal, none is fo ferviceable as the fhepherd's dog: the fheep and cattle, without his afliftance, would become un- manageable : by his exertions thefe animals become more fubject to the power of his matter. Now in thefe things, it requires little attention for his in- ftrucUon : he has this quality by nature ; and that not of any importance to himfelf, but to render him of more extenfive ufefulnefs to thofe, with whom he lives. That fame dog, with the utmoft exertion and pains, you could never teach to form a houfe like the beaver, or to build ceils like the bee. His know- ledge, or if you chufe to call it his reafoning powers, are directed to a fingle point, beyond which he cannot pafs ; and that point has a ftedfaft refpecl to the benefit of the rational creation. You may *3 C =46 ) call it reafon, and that it is the refult of thought and reflection ; but how comes it to pafs, that in no other thing, he can (hew equal reafon, reflection, or thought ? The wafp and the bee appear equally reafonable in purfuing their different ends in a fteady trad, from which they never deviate. In man you fee reafon branching out in all direc- tions ; different men purfuing different tracks ac- cording to their humours and inclinations. They difcover a vafh variety of powers, of which the brutal creation are totally deprived. Befides the purfuit of the mere neceffaries of life, you fee reafon in all the arts and fciences, carrying knowledge and im- provement to the highefl llate of excellence ; and man rifing from the earth to the examination of the fun, moon, and flars, and all the heavenly bodies, meafuring their diftance, their magnitude, the time of their revolutions, tracing out the laws by which they are governed, and the various relations that they bear to this earth. The wonderful power of the reafoning faculty, and the power of the human mind, are feen in calculating the mod diftant eclipfes of the fun and moon, and re-calculating thofe that are already paft ; in foretelling the different immer- fions and emerfions of the fatellites of Jupiter, and the application of thofe to afcertaining the lon- gitude of the different parts of this earth. By rea- fon man ftretches back his thoughts, to ages long fince paft, and looks forward with probability to ages that are yet to come. By reafon he examines ( 247 ) what men have been, and by the knowledge of their principles and their different actions, he can foretell what is yet far diflant. Of all thefe things we find not the fmalleft trace in the lower animals, It may therefore appear wonderful, and beyond our power to aflign a reafon, why many of thofe, who at prefent call themfelves phiiofophers, are fo defirous to pull down the dignity and the hopes of man. If they find any refemblance to reafon in the lower animals, they conclude that they are fimilar to man in this refpect, and, on this principle, they aim to take away from us the hopes and comfort of an hereafter. 3. But human nature is exalted above the lower animals, by the moral principle deeply implanted in our natures, and from which man never can depart without doing manifeft violence to himfelf. This principle gives a character to ail his actions. Some are naturally good, flowing from good principles, and directed to good purpofes j and thefe he cannot help immediately approving. Others are bad, fpringing from a bad principle, and directed to a bad end: and thefe he inftantly difapproves of; and they become to him the fource of much uneafi* nefs, and many bitter and painful reflections. Now this principle is univerfal, found with man in every age and in every nation. This principle is fome- times deadened by long habits of vice, fometimes perverted by falfe reafoning. Murder fometimes R4 C 248 ) has been attempted to be juftified, upon the plea of doing God fervice. Hence the many perfections on account of religion. By fuch falfe reafoning, or by the prevalence of fuperftition, in fuch cafes have the dictates of confcience, or the moral principle been weakened or deftroyed. But in fpite of all thefe perverfions, we find this principle the diftinguifhing character of our nature, and effential to man. It becomes the foundation of confidence and truft in fociety, and that great bond of all duties among men. Of this we find not the lead trace in the brutes. They are in- duced fometimes by feverity, and at other times by kindnefs, to the performance of fuch and fuch ac- tions. The dog is trained in this manner by a drift difcipline; and, in many cafes, he gives ftrong fymptoms of fidelity and attachment ; but in all thefe we find not the mod diftant refemblance to the moral principle. And we have every reafon to believe that he has not, that he cannot have any after reflection, any painful feelings for his pail actions, or any fentiments of approbation in favour of his duty. He has every thing that can qualify him for the Ration which Providence has affigned him in this life, but no feeling and no principle, that has a reference to another and a more perfect existence. 4. But, befides thefe, there are other diftinguifh- ing characters peculiar to man. He has various af- ( S49 ) fe&ions that feparate him from the nature and expectations of the brute. 1 will not mention the benevolent and grateful affections, nor the affections of love and friendfhip, fome of the excellencies of our nature ; becaufe the advocate for the lower ani- mals difputes fome of thefe, with the fupporters of the pre-eminence of our nature. But paffing by thefe ; there is implanted in our nature a peculiar dread and apprehenfion of death, and a defire for the perpetuity of our exiftence. Our hopes and eager wifhes extend far beyond the grave. There are initances, it is certain, when men, by the violence of their paflions, anticipate the appointments of na- ture, when unable to fupport their exiftence, they rufh prematurely on death. But thefe men of vio- lent paffions, or of difordered imaginations, are not delivered from their natural fears ; they are tortured and diftreffed by a war of paffions, and by much greater fears. Life becomes to them unfupportable, and to deliver themfelves from thefe intolerable ap- . prehenfions and pains, they plunge into eternity, not knowing where they have to land. Of thefe apprehenfions of death, and the defire for a future exiftence, the brutes mofl certainly have no knowledge. Their ignorance may confti- tute a part of their happinefs. And to beftow upon them fuch principles without an object ; to create in them a ftrong defire of a future exiftence would have been bellowing on them the higheft injury, ( *5<> ; and contrary to the acknowledged wifdom and goodnefs of our benevolent Creator. But, the fame principles are wifely beflowed on man, becaufe he is deeply interefted in a future exiftence. They become the ftrongeft motives to care, vigilance, and a virtuous life. They are con- stantly calling upon him to prepare for that future exiftence, for which he is deftined by the great Author of his nature. Such principles, without a correfponding object, would be contrary to all the goodnefs and wifdom of Him, who orders ail things wifely and well. 5. But the nobleft part of our nature, and that which gives a decided fuperiority to man, and for which it is impoffible for the moft infatuated infidel to put in any claim in behalf of the lower part of the creation, is the capacity with which man is formed for religion. Here we fee his wonderful powers and endowments. He is appointed to col- lect the general teftimonies of univerfal nature, in behalf of the exiftence and perfections of the Su- preme Being. All the power, the wifdom, and goodnefs of the Creator, are utterly loft upon the lower animals. They may look upon the fun and feel his cherifhing influence ; but they can have no conception of Him, who created the fun, who di- rects all his motions, and who fixed for him thofe laws, that he cannot tranfgrefs. They daily tafte the goodnefs of the Supreme Being, and (hare his pro- ( «5« ■ ) tection ; but they know not ; they endeavour not to rife to the knowledge of Him, in whom they live, move, and have their being. It belongs to man alone to entertain any know- ledge and conception of his Maker. He is formed with a capacity of riling from the contemplation of his works, to the great Author and Firft Caufe of all. He fees evident marks of power, wifdom, and goodnefs ; and he traces intelligence and defign in the various parts : he reafons that there muft be fome Being, from whom all thefe do flow, and poflefles all thefe in the mod perfect degree. A great deal of, indeed all, that wifdom and dif- fufive goodnefs would pafs unnoticed, if it were not for man. We fcarcely can fuppofe, that the inferior creatures, can, in any degree, attend to the beauty, the proportion, the fublimity, and grandeur difplayed every where in the univerfe. It belongs to man alone to collect the different voices and ex- preffions of nature, and to direct them in fongs of gratitude and praife to our Creator. Every thing declares his glory : and the lower animals themfelves, are monuments of his divine power and fkill; but of all thefe they are infenfible ; and they feel no thankfulnefs toward him, no obedience, no inftances of fubmiffion, or refignation tb his will. Here again we fee the wonderful pre-eminence of man. He is not only capable of rifing to the know- ledge of his Creator, but he is naturally led to ( 2 5 2 ) adore him, and to put his trufl: and confidence in God. The vaft fpread of idolatry and fuperftition feems to be inconfiftent with thefe principles ; and men worfhipping flocks and (tones, and various animals, that could not he of any fervice to him. But this is the religious principle ft ill, but taking a wrong direction. The firft departure from true religion took its rife from wrong conceptions of the Deity. Some fancied that it was inconfiftent with his great- nefs, to regard the things of men: others, labour- ing under the fenfe of their own unworthinefs, approached him through fome mediator. Some, from a principle of fear, have worfhipped divers animals, regarding them as inftruments of punish- ment ; others, from a principle of love, believing them to be agents of the Divine goodnefs. ' To thefe different fources we may trace the origin of idolatry ; whilft feme have worfhipped the different perfections of the Supreme Being, and perhaps un- der different names. All thefe departures from the truth are ftill reconcileable with the principle, that man is a religious creature. It is only (hewing us this principle fometimes mif-directed and ill applied. 6. In fupporting the religious character, man befts confults his own real intereft and happinefs. In this way does he bed fupport the interefts and happinefs of fociety. This line of life is the belt preparation for every change and for every condition. Religion gives luftre to profperity, and is the only ( 2 53 ) fupport under adverfity. Man, without religion, Hands in an unnatural fituation : he ftands without dignity, and without a deftination and hope, fuited to the greatnefs of his talents. Upon this fuppo- fition, it would not be eafy to reconcile his fituation, his affections and defires, with the wifdom and goodnefs of his Creator. But granting that he is intended for another and a more perfect world, we can account for the fhortnefs and uncertainty of his life ; we can account for his miferies : we can afiign. a mod plaufible reafon, why he never attains here to the full perfection of his nature ; and why he is poffeffed of faculties and hopes, that can never be gratified in this imperfect world. But without re- ligion all is myftery and darknefs. The rank, then, the nature, the prefervation of man ; his wonderful and various powers and facul- ties, come forward as additional evidences of the exiftence and perfections of the Supreme Being, and give to us a well-grounded confidence and hope, that we (hall be admitted into a more perfect knowledge of his power and wifdom, and fhall tafte more fully of his goodnefs and love in another and a better world. ( *54 ) PART II. CHAP. I. Reflexions on the Evidences of Chriftianity^ and the difficulty of forming an unexceptionable body of Evi- dence. i. IN the treatife intitled " Intimations and Evi- A " dences of a Future State/ 1 I have endea- voured to explain the nature and degree of evidence that we ought reafonably to expecl: on fuch an in- terefting fubject ; and have reduced it to thefe two prepofitions. iff, That it fhould be fuch an evi- dence, as fhould be confident with our fituation and appointment in this life ; but not fo flrong as to deftroy our ufefulnefs and enjoyment, and to poffefs us with the paflionate defire of longing perpetually for our dhTolution. And, idly, that it fhould be of fuch a degree, as not to deftroy the efTence of vir- tue, by infringing on the freedom of the will, and ir- refiftibly compelling us to purfue the path which leads to heaven. And what is there faid may be applied, in its full extent, to the evidences of Chriftianity. But I am now to add, that the evidences for the truth of the chriftian religion, will, in fome refpecls, be found to be confiderably different from the evidences of a future ftate. The evidence of a future ftate, in- dependent of revelation, muft arife from abltract ( *ss ) reafonings upon the nature of man, the moral go- vernment of God, or from intimations collected from the analogy of nature, &c. Here we have no facts to build fuch hopes upon, if we leave out the Gofpel. But the evidence for our holy religion is to be built upon fads, combined with the nature of the doctrines and duties taught in the New Tefla- ment. The evidence for a future ftate may be con- fidered as of the fame nature and flrength to all men, and in all fituations ; but the evidence of Chriftianity is different in different fituations. Thus the evidence was very different to thofe who faw Jefus Chrifl in the flefh, and to us who live in a remote age, and diftant country. They had for their guide the great works, the exemplary life, the fublime doctrines, and the triumphant refurreclioa of our Saviour j whilft we are called upon to be- lieve in all thefe, from the effects produced upon the difciples and upon the world. We are not required to yield an implicit afifent to the New Teftament, or to what is contained in it ; but are called upon to fearch and fee whether thefe things be true. Great ftrefs is laid in the Gofpel upon faith, and this faith mull: be built upon evidence ; for without a rational evidence for the truth of the leading articles and doctrines of our re- ligion, we can never expect that it will produce any effect upon our lives. The religion of Chrifl is not a fyflem of fpeculation, but ought to be, to ail its profefibrs, a rule of life. 7 ( 25> cumitance, this religion remained long unprotected by any power on earth : it was left to ftruggle all alone, and to make its way by its native ftrength. It was early attacked by numerous and powerful enemies, flatefmen, phiiofophers, and inveterate perfecutors. All thefe feem appointed by Providence, to fift and to try its doctrines ; fo that if there had been impo- fition pradifed by its firfl teachers, the impofition ( 263 ) muft have been detected, and every fraud expofed ; and this religion, in its very infancy, mud have fank in the world. 6. But it has been alleged, that if Jefus Chrift, after his refurrection, had appeared publickly to the Jewifh nation, he would have difpelled every doubt, and caufed all men to have become his difciples. But would this alfo have difpelled the doubts of modern unbelievers ; and have caufed them to em- brace his caufe? It is into this point that we have now to inquire. The univerfal reception of the Jewifh nation, would, more likely have been at this day, a ftrong objection to its truth. But if he had appeared publickly, it is not certain, that this would have produced any better effects. This, like many other objections, has been thrown out at random, and adopted without due examination. The great body of the Jewifh nation mud have been prepared by a great number of qualifications, before they had been competent to judge of his re- furrection. We cannot imagine, that a perfon raifed from the dead, will carry jn his countenance or in his appearance, any certain criterion of his having been in that ftate, to enable thofe that examine him to determine, that he had been really dead, and rifen again. This is a point not fo eafy to afcertain. For, in the firfl place, it was neceffary to have been perfectly acquainted with Jefus Chrift, before his death, with his perfon, manners, and converfation, to enable them to fay, that this is the very perfon 5 C *6 9 ) and to be certain, that it is no impoftor, between whom, there might be fome ftrong refembling cir- cumftances. Now how few were there of the Jew- ifh nation, that could declare themfelves thus quali- fied ? Hence, where would have been the propriety and advantage of his appearing publickly to them, after his refurre&ion ? Eafily might they have evaded the force of this evidence, and with great juftice, by declaring they were not able to deter- mine, whether he, who now prefents himfelf, be Jefus Chrift, or an impoftor affuming his name and pretenfions. How many frauds have been pra&ifed on the world, by men affuming to themfelves the name, the character, and the expectations of others, between whom there has been fome finking refem- blance ? But this is not the only qualification required of the witneffes of the refurreclion. They muft have been at the fame time altogether certain, that he was really dead. Now how was it poflible to give to all Jerufalem, fuch convincing evidences of his death, as to remove every fcrupie and doubt ? To have feen him upon the crofs, to have feen him expire, is not fuflicient. Thofe, who make the human body the fubjed of their ftudies, find it difficult to afcer- tain, what it is that really conflitutes death ? Men in trances, in fwoons, and in fainting fits, have, to the ignorant, all the appearances of death : and very often continue in them time fuflicient, to give an » K* ( 270 ) opportunity to artful men, to take the advantage of fuch appearances. Here then is another opening for his enemies to counteract all the evidence arifmg from a publick appearance. So that we may truly fay, what he himfelf has faid before, that, " if we believe not " Mofes and the prophets y neither would we be per- " fuaded if one r of e from the dead," And if the Jews refufed to believe on him, notwithftanding his great works, neither would they have believed on him, if he had appeared to all Jerufalem after his refurre&ion. The due confideration of this mould fhew us the folly of afking other evidences, than in- finite wifdom has thought fit to give. We in many cafes, Cf know not what we afk" 7. But, though the publick appearance of our Saviour, after his refurrection, could be of no evi- dence to the Jewifh nation, yet his appearances to his difciples, after he rofe from the dead, were of the utmoft importance to qualify them for that great talk, appointed to them by Providence. The difciples, and they only, were qualified to judge of his refurrection. They were perfectly acquainted with him before his death : they attended him when upon the crofs, and they faw him in the tomb. They had every evidence to convince them, that he really was dead ; and from the moil intimate know- ledge they had of him, and for fo long a time, they could not be miftaken, when they faw him after he ( 2 7* ) arofe. They were to be the witnefTes of his refur- rection ; and it was not poflible to have any well- grounded evidence of this great event, but through them. But though the Jewifti nation were not qualified to be witnefTes, yet the notoriety of his death, which was in the fight of ail Jerufalem, was of the utmoft importance to enable them to judge of the future behaviour of the difciples, and greatly ftrengthens the argument arifing from their conduct after the refurreclion. Thefe confiderations will folve that difficulty, and anfvver that objection of his not appearing again to the whole nation. It would have been to them of no fervice, and no evidence. His not appearing again to them after he rofe from the dead, we may regard in another point of view, as a juft requital for their unbelief, and the treat- ment that he received from them during his active miniftry. They had rejected, before this, the mofc powerful evidence ; and no more, after this, was to be bellowed upon them ; but that great evidence of the difpleafure of heaven, and of their rejection, which foon overtook this infatuated nation, in their awful punilhment ; in the deftruction of their city and temple, and in the flaughter or difperfion of the people. But from thefe reflections, we return to the tefli- inony the difciples gave in- favour of the refurrecticn of Jefus ; and fcr this we have only to look at their conduct. Do they in all refpects act and conduct ( *7* ) themfelves, as tbofe that believed in that great event? Are they faithful and true witnefles ? When an apoflle was to be chofen in the room of Judas, to be a witnefs of the refurreclion, obferve the quali- fication they require of him. " Wherefore" fay they, " ofthefe men, that have accompanied with us* all the 06 time, that the Lord Jefus went in and out among u us 3 beginn'mg from the baptifm of John unto the "fame day, that he was taken up from us, miift eak- nefs and every paflion. Jupiter, their fuprerne god, ( 291 ) Was luftful, vindictive, irritable, bound down by neceffity, and the Have of fate. In their mod en- lightened times, they were equally ignorant of di- vine truths, as in the darkeft ages of barbarifm. In the times of Socrates and Auguftus, the mod en- lightened ages of Greece and Rome, their religion was every way as full of barbarifm and fuperflition, as in the mod remote and rude ages of their exiftence. It is needlefs to enlarge upon thefe things : rea4 all their philofophers, their hiftorians, and poets, and you will find a full confirmation of thefe hum- bling truths. Their admirers and defenders have laboured hard, and have had recourfe to allegory, parables, and a thoufand ingenious and friendly con- trivances, to force thefe great men to fpeak reafon. and fenfe in religion. If here and there you find fome pure, fome inimitable fentiment ; and difcover fome one of the philofophers (tumbling upon fome- thing like the knowledge of a Supreme Being ; yet this is no more but a flam of lightning, fuddenly burfting out, and fuddenly difappearing, in one par- ticular fpot, whilft the whole furrounding horizon. is enveloped in black and thick darknefs. Such certainly was the ftate of religious knowledge over all the world, at the coming of Jefus Chrift ; the fmall corner of Judea alone excepted. 4. This conclufion then evidently follows, that this divine fcience muff, have been above the reach of man ; for men of the greateft talents and per- feverance, have certainly made the attempt : and it U 2 ( *9* ] ought to prepare us to expect fomething uncom- mon in him, who, without human learning, with- out any colleague or afliftant, all at once, made known, with the utmoft perfpicuity, a Supreme Be- ing, his providence, and a future ftate of rewards and punifhments. If he was an impoflor, it muft undoubtedly be ac- knowledged, that he muft have been poflefied of wonderful wifdom, and even goodnefs ; and that the world are greatly indebted to him for all thefe truths that he taught, fo effentially connected with the happinefs, dignity, and comfort of man. He rofe upon the world like the bright luminary of day, and darted forth immediately his rays in all directions. We may perhaps think that this talk was not dif- ficult, becaufe fuch doctrines are now familiar to us, and ingrafted in us by education : but behold its difficulty verified in the hiftory of the world, by the long time men continued ignorant of thefe import- ant truths. Thefe truths, neither philofophers, nor orators, nor flatefmen could difcover ; no, nor even patriarchs and prophets, but in a very imperfect de- gree. Human reafon was long in pofleflion of the world ; and mankind, during many ages, were em- ployed in thefe refearches ; and we know now, what it was able to effect. 5. It will be proper to follow up this review of the ftate of religion, before, and at the coming of Chrift, with a few remarks upon the ftate of the world in general, at his appearance ; as this will give ( 293 ) us an opportunity of difcerning fome traces of an over- ruling Providence paving the way for the propagation of the gofpel ; for giving to the truth an eafier and a fpeedier paflage ; and giving, at the fame time, to its enemies, every opportunity for examining and expofing its defects : fo that, at the very time, God was favouring the progrefs of the gofpel of his ever- blefled Son, he was preparing for that very religion fome fevere trials, that it might defcend to poflerity in the mod unexceptionable form. When Jefus Chrift came upon this earth, the greater part of the civilized world was united in one empire, and under one head. Though each nation enjoyed, in a great degree, their own language, their own manners and cuftoms, yet the language and laws of Rome were generally known and un- derftood in the mod diftant provinces ; and a con- nected and regular government opened an eafy and expeditious intercourfe between the different nations that compofed this vafl: empire. Whatever remark- able event happened in ,the remoteft corner, was foon published throughout the whole Roman world. The labour and difcipline of the Roman foldiers, formed thofe ftupendous roads, which, extending and croffing one another in every country under their power, and of which many aftonifhing parts remain to the prefent time, rendered travelling much more expeditious, and lefs laborious ; and the traveller, protected alio by an uniform government, *nd fheltered from fudden attacks, by the many u 3 ( 294 ) military ftations erected at regular didances, could pafs, with little trouble, in all directions, through mod parts of the civilized world. Before this time fuch intercourfe mud have been next to impolTible. It mud have been granted only on very extraordinary occafions, and to privileged perfons : and indeed you can fcarcely fuppofe a cafe, when this privilege could have been poffible. The difference of language, of manners, and of cuf- toms ; vaft impenetrable foreds, uncultivated coun- tries, nations always hoftile, or actually at war with one another, the ignorance and barbarity of the inha- bitants, as well as countries overrun with beads of prey, (hut up nations from all intercourfe with one another, kept the world, in general, ignorant of every thing palling in different countries ; and debarred the circulation of every kind of infor* mation and knowledge, proper for the general in- ftruQion and general good. But the edablifhment of the Roman empire, by opening a communication between the mod didant nations., was a period the mod favourable for tranfmitting the truths taught by Jefus Chrid, from Judea, all round, in every di r redtion, and through the mod didant provinces of Ada, Africa, and Europe. 6. It was an age alfo of great knowledge. Many illudrious men were at that time upon the earth, Allthefe circumdances were greatly iniavour of the truth, but altogether difcouraging for" an impodor a At no time, either before or fmce, was the world fq ( 295 ) well prepared for the appearance of him, who was to be a light to lighten the Gentiles, who was a teacher intended for the inftru&ion of all mankind. Is has been often remarked alfo, that this was a period of profound peace. This muft be under- ftood in a limited fenfe. There were no great com- motions, no external wars to difturb, in any great degree, the tranquillity, or to check the intercourfe of mankind. The nations, exhaufted and worn down by the violent and bloody druggies, which fo long agitated the empire, arifmg from the ambition and quarrels of Roman citizens ; and, in which every ftate and kingdom of the empire, had been engaged, were now compofed and hulhed in tolerable tranquillity and peace. There were commotions in diftant parts, and predatory wars in fome of the obfcure and remote provinces ; but thefe were not of confequence to difturb the general tranquillity. Under all thefe confiderations, at no period of the world, could this univerfal teacher have made his appearance with more propriety and advantage. May we not then, without the imputation of fuperitition, afcribe this preparation to the direction of an all- wife and good Providence, opening this paffage for the free cir- culation of the truth ? And fome general expectation, at this time pre- vailing, of fome iihiftrious perfonage about to arife upon this earth, might roufe the attention of man- kind, to the character and doctrine of the ever- t)leiTed Son of God. The amazing rapidity with u 4 ( 296 ) which the gofpel was publimed, in every part of the world, warants us in drawing fuch conclufions. The doctrines and philofophy of Socrates, of Ari- ftotle and Plato, though functioned by great names, and fome of them taken under the protection of powerful princes, never had any wide fpread on the earth. They were confined chiefly within the limits of their own itates, unknown and unattended to by the world at large. From this general obfer- vation, you are to except a few men of learning and uncommon curiofity, fcattered up and down particular nations. And within this narrow limit, they were (till more circumfcribed by the obfcurity and doubtful nature of mofl of the doctrines ; and by their infignificance, and ufelefihefs to the bulk of men. They were known only to a few philofo- phers, and never heard of by the world at large. They are at this day more known to the civilized part of the world, than at any other period before ; but the greater part of their writings are regarded only as relics, which men venerate for their anti- quity, than as rules of life, for the regulation of their conduct. They ferve to amufe the philofophers as, matters of fpeculation, but are no-ways applicable to practice. But the whole world was prepared for the recep- tion of Jefus Chrift. A powerful empire extending over mofl of the known kingdoms of the world, a common language, a diffufion of knowledge, an uni* yerfal peace, the expectation of mankind, were al| ( 297 ) means evidently prepared by Providence, to make way for the progrefs of that religion, which was fent for the general benefit and inftruction of man- kind. And thefe very circumftances furnifh us with a mod unexceptionable evidence in its favour. Had the gofpel arifen in an obfcure country, and amongfi: ignorant men ; had it been wrapped up in myftery and darknefs, like the fecret rites of the Greeks and Egyptians ; had it appeared in a ftate of turbulence and confufion, when the minds of men were occu- pied with different objects, then it might have grown up to a ftate of maturity, and the world remained ignorant of its author, its origin, and every evi- dence. 7. But coming forth in the face of open day, in an age of the greateft curiofity and knowledge, hi the very centre of the civilized world ; its doctrines and pretenfions publifhed to mankind, when its great author was flill on earth : was not this to challenge the fevereft fcrutiny of its enemies, and to call their attention, not only to the doctrines and evidences, but to the character of thofe who were concerned in its publication ? And from its hiftory we find that men did not neglect thefe opportu- nities. The religion of Chrift was immediately af- failed on all fides, by argument, by ridicule, by pre- judice. Philofophers, itatefmen, kings, and princes, combined againft the Lord and his Anointed - 7 and ( 2 9 8 ) exerted all their power and influence to crufh his divine religion in its infancy. And had there been any well-founded defect in its evidence, or any glaring immorality or blemifh in its fervants, we may reft aifured, from the real malignity and power of its enemies, that the world would have been im- mediately undeceived, and all its pretenfions to a divine original expofed and confuted. Another circumftance favourable to this evidence, claims, in this place, our attention. The Chriftian religion, for more than 300 years, was left to its own native ftrength, to make tfs way in the world. There was no powerful prince that took it under his protection. It had, during that whole period, to combat learning, prejudice, ignorance, philofo- phy, worldly policy, and the combined exertion of numberlefs potentates. And yet, under all thefe difadvantages, it made its way in the world. It fub- dued, at length, all its enemies, and triumphed over every oppofition. It conquered by the force of truth, and by the purity of the lives of its profeflbrs. Oppofition made the believers of the gofpel only more attentive to their lives; and perfecution caufed it to ftrike deeper and deeper its roots. The un- blemifhed lives, and the triumphant deaths of the martyrs, made converts at the flake : and from the afhes of thefe illuftrious furTerers, numbers of new Chriflians fprung up, and became followers of them, %vho by faith and patience are now inheriting the fromifes. ( 2 99 ) We have no inftance of any fuch phamomenon on this earth. All former religions, except that of the Jews, and all fucceeding, were the inventions of legiflators or impoftors, and taken immediately under the protection of the civil power. Mahomet, the greateft and mod fuccefsful of all impoftors, cut the way for his religion with the fword. Forming a motley mixture of Judaifm and Chriftianity, with his own monflrous fictions, he crammed it down the throat of the world, and marked the tracls of his religion with rivers of blood. Chrift came to preach peace and good-will ; Mahomet to let loofe the blood-hounds of war, and to build his religion upon the flaughter of millions of his fellow crea- tures. Say then, which was the meflenger from hea- ven, and which was the prophet of God. CHAP. IV. The enemies and oppofition the Chriftian Religion had to encounter. i. HTHE ftrength of the principles of the Chrif- A tian faith, and the invifible afliftance it re- ceived from heaven, will be bed feen, in bringing into a diflincl: view the enemies it had to encounter, the prejudices to overcome, and the weak power it had on its fide. The very principles and circum- stances favourable to its progrefs, would have been C 3 00 ) equally unfavourable and ruinous to this caufe, if it had not had truth for its fupport and defence. Taking its rife in an age of great knowledge, and favoured by the fituation of the world, with an eafy and extenfive circulation, its pretenfions and prin- ciples were fully made known to mankind ; in its very infancy, enemies immediately ftarted up in Judea, and thefe enemies were the mofl powerful and formidable of the ftate. Referring 'to the origin of other religions, the hif- tory of their rife, and the caufes of their progrefs, are buried in antiquity ; fo that we cannot, with any kind of certainty, come to the knowledge of their founders, or of thofe caufes that gave birth to their diftinguifhing doctrines, or the objects of their wor- fhip. Who were Jupiter, or Juno, or Apollo, or Minerva, no man can give a clear and determined anfwer. We cannot even form an adequate idea of their feparate powers and departments, or fay, with precifion, what notion their worfhippers entertained of their divinity. All thefe gods arofe , upon the world in obfeure countries and in times of great ignorance ; they ftole in infenfibly upon mankind ; and had got deep root in the prejudices of the peo- ple, before they fell under the notice of hiftory or the inveftigation of philofophy. Some of them were imported from diftant and barbarous nations j and bore different characters in different countries. The Jupiter of Greece was not the fame as the Jupiter of the Capitol. This introduces a con- ( 3°* ) fufion in our eftimate of the religion of thefe coun- tries. Mahomet eftablifhed his religion, in a dark age, and in a barbarous country, hemmed in by rocks, deferts, and impenetrable parTes ; cut off, time im- memorial, from all other parts of the habitable world. If he only fucceeded in Arabia, he had nothing to fear from the interference of the other parts of the earth. There fcience never dawned ; there the conqueror never enters, and at that time, and in that country, he had nothing to fear from the attacks and the examination of the philofopher. 2. But very different were the circumftances un- der which Jefus Chrift appeared upon earth. The whole civilized world was inftantly apprized of his appearance ; and, at his very birth, enemies arofe to crufh him and his religion. Herod, as foon as he was born, hTued his bloody edict to deftroy all the children of Bethlehem, from two years old and un- der, in hopes of flaying Chrift among them. As foon as he enters on his publick miniftry, fcribes, pharifees, lawyers, priefts, and elders, are constantly laying fnares for him, fending out fpies to watch over his actions ; deputing the wifeft of their body to perplex him with captious queftions ; raifing the prejudices of the people againft him ; putting the worfl conftruction on his mod benevolent actions, combating his doctrines and his miracles, and throwing out the mod malevolent infinuations and afperfions againft every part of his character. Thefe ( 3 02 ) perfections were fupported, with unabating afperity, through the whole of his benevolent life, and ter- minated not even with his death. They purfued his caufe and his memory with unwearied hatred* rancour and indignity, and extended them to all his followers. But at the laft fcene you fee all their prejudices and hatreds collected into one focus, in his cruel and fhameful death. They dragged him before different tribunals, before the high pried, Pilate, and Herod, to find fome colour of juftice to take away his life. Every thing, we may be fure* was there collected, that diligence could explore, or ingenuity could devife. His caufe was narrowly ex- amined, but no judge could find any charge fub- ftantiated againfl him. He was acquitted or de- clared innocent by all. Again, after his refurre&ion, the fame hatred and perfecutions were prepared for his difciples. The Jews were the earlieft enemies of the gofpel, and they laboured, not without fuccefs, to diffufe their hatred and animofities to the other quarters of the world. For the fpace of more than 300 years, the Chriflian religion had no refpite. This was fuch a trial as no other fyflem of religion or philofophy ever endured. 3. But this early and continual oppofition, which the gofpel encountered, has to us its advantages. It ftrengthens greatly the evidence of thefe facts, which we have for the foundation of our faith. Had this oppofition not arifen, till two or three hundred years after the rife of Chriftianity, we mould ( 303 ) fhould have loft the mod unexceptionable evidence for many of its important truths. We mould have had nothing for our foundation, but tradition, con- jecture, or ill-founded reports. The facts might have been true or falfe, for ought that we could either prove or difprove. But a powerful, vigilant, and keen oppofition, itarting up immediately, ac- companying the gofpei in all its important ftages, muft have detected and expofed every Hfehood, and foon undeceived the world. Every fact upon which the gofpei is built, had to undergo a fevere examination, and therefore is delivered down to us in the pureft ltate. The enemies of the gofpei had the very bell: opportunities for examining its pretenfions. The fcene was not laid in any remote country, but in Jerufalem, the metropolis of their nation, and in the molt publick place of that city. Was this like the work and invention of impudent impoitors ? Time, place, and perfons, are particularly mentioned in the gofpei, and all thefe foon after the facts hap- pened. No one has ever been fo bold as to come forward and fay, that Jefus (Thrift never wrought any miracle. None has ever given any account of him, different from what we have in the gofpei. The filence then of the enemies, on the one hand, and the rapid progrefs of the gofpei on the other, on the ftrength of thefe evidences, prove that the facts were admitted, known, and firmly believed, in fpite of all the power, influence, and malice of his ene- ( 3°4 ) mies. By aid of them, a few weak and illiterate men, with truth on their fide, triumphed over all the oppofition of the princes and rulers of this world. Now can any other reafonable account be given of the fuccefs of the gofpel, under fuch op- pofition and oppreflion ? 4. There is one way, it muft be owned, by which impoftors may fucceed in their plan, even fometimes againft a very powerful oppofition. If the doctrines propofed be favourable to the preju- dices of mankind, or fall in with the natural wifhes of the human heart ; if the terms be flattering to am- bition, favourable to worldly interefts, or be the road to honour, wealth, or power, then they may fucceed. We have inftances of impoftors fucceeding wonder- fully, in fpite of every oppofition ; but then fuch fuc- cefs has been built upon the foundation of ancient prejudices, eftablifhed and popular doctrines ; or by flattering the paffions, and chiming in with the pre- vailing humours of mankind. But the religion of Chrift fucceeded in oppofition to all thefe, as well as to the moft violent paffions of men. The doctrines taught by Chrift, were directly fub- verfive of the prejudices of both Jews and Gentiles. To the Jews he came to abolifh the whole ceremo- nial law of Mofes, that badge of diftinction, which kept them a people feparate from all other nations. Thefe diftinctions nurfed their religious prejudices ; by them they were taught to regard themfelves as the peculiar favourites of heaven : thefe were the C 3°5 ) glory and pride of their nation, and caufed therri to look with contempt on all other nations of the earth. An impoftor would have humoured them in thofe prejudices, and through them have endeavoured to afcend to the higheft pinnacle of power and o£ ho- nour. But Jdfus Chrift freely tells them, that Je- rufalem, henceforth, was noc to be the centre of vvorfhip, but that the true worjhippers Jhall worjhip the Father infpirit and in truth: that they Jhall come from the eajl and from the we/i, from the north and from the f out h, and fit down with Abraham, Ifaac, and Jacob in the kingdom of God ; when the children of the kingdom Jhoidd be thruft out. He tore afide the vail, and admitted the Gentiles into an equal participa- tion of privileges, and raifed them to the fame rank in the favour of the God of heaven and of earth. He fpoke to them at all times the truth, without any regard to their popular prejudices. He cen- fures with freedom the tradition of their elders, and expofes the hypocriiy of the pharifees, the mofl popular and powerful of all the feels of the Jews. To the Gentiles, he taught, they were to forfake their lying vanities, and turn to the worfhip of that God, who made the heavens and the earth, and all things that are therein. The Greeks and Romans were to forfake all the gods they had been taught to adore, their temples, their oracles, their houfehold gods, their country gods, the gods of their ancefc X ( 3°6 J tors, and that Jupiter of the Capitol, which modern infidelity dill fpeaks of with fo much reverence. How powerful then mud that evidence have been, and what the drength of that conviction, that could effect this mighty change ; that could thus conquer deep-rooted and inveterate prejudices, and efpecially powerful religious prejudices, which ever maintain the mod extenfive dominion, over weak and igno- rant minds ? But his doctrine and morals were equally adverfe to every bad paflion, and to every criminal attach- ment of the human heart. It gives no quarter to vice, under whatever form it may difguife itfelf. He not only condemns every finful action, but he follows wickednefs through all the fecret recedes of the heart, and commands all his difcipies and followers to root out every ridng vicious thought. He admits of no apology for the lead tranfgreflion of his law. The looking on a woman to lud after her is adultery : great and repeated provoca- tions will not judify refentment and revenge : po- verty will be no apology for the neglect of benevo- lence : and the mod pure and upright actions will not judify corrupt and impure thoughts. But the neglect of duties becomes finful as well a* the commiffion of crimes. Under the Chridian difpenfation, it is not fufficient to be able to fay, that you have kept yourfelf pure ; that you have committed no injudice, done no injury ; but to be ( 3°7 ) his difciples requires the moll extenfive and active goodnefs. / was an hungred and ye gave me no meat : I was thirfty and ye gave me no drink : I was a Jlranger and ye took me not in : naked, and ye clothed me not : fick and in prifon, and ye vifited me not. The neglect of thefe duties, which never be- fore entered into the code of any legiflator, nor into the fyflem of any moralift, draws down the mod awful punifliments on the offender . Thefe jhall go away into everlajling punijhment ; but the righteous into life eternal. When thefe terms, and fuch as thefe were propofed as the condition of ad- miflion, to his followers, Many of them, it is faid, went away and walked no more with him. By this oppofition to all the eftabliflied religions of the world ; and thus encountering all the bad paflions of the human heart, he openly renounced every advantage to be derived from prejudice and humouring the paflions of men, for the propaga- tion and eftablifhment of his religion. Mahomet's conduct was in many things directly the reverfe* He is faid to have been illiterate, but he was cer- tainly of an enlarged underftanding, and well ac- quainted with human nature. With the fword he cut the way for his religion, whilft at he fame time he did every thing in his power to conciliate the good wifhes of men. He flattered the religious prejudices of fome : and to others he gave the mod unbounded indulgence to fome of the ftrongeft of the paflions : he courted the afliftance both of the X2 ( 3°8 ) libertine and the fuperftitious. He acknowledged the divine legation of Mofes and of Jefus Chrift, that he might procure the regard both of Jews and of Chriftians. He indulged his followers in the full gratification of their luft ; and the future rewards he promifed to them was a paradife of fenfual plea- fures. Thefe, then, were different lures held out to attract men, and to gain profelytes to his re- ligion. But the ever-blefled Jefus, difclaiming all fuch friends, propofed to the world the fublime truths of his gofpel, for the foundation of their hopes, and the pureft morals for the government of their lives. How powerful then mud that evidence have been, that enabled this religion at laft, to triumph over all oppofition, to conquer all prejudice, and to efta- blifh itfelf firmly on earth ! And though men, though its profeffors do by no means live up to thefe morals, yet every un- prejudiced mind mufl acknowledge the force of fuch evidence, and the purity of all its laws. They mufl confefs, that it is the only religion, given to the world, worthy of the perfections of the Supreme Being, the beft accommodated to man, and the fureft road to eternal life. ( 309 ) CHAP. V. The Chrijlian Religion has all the marks of an unU verfal Religion, i. HPHE religious (late of the world and its po- litical fituation at the coming of Chrifl : the great change immediately produced, together with the univerfal oppofition, that he and his difciples met with in their labours, and their renouncing every afMance from the prejudices of mankind, are all indirect evidences of its truth, and prove to us that this fyftem muft have been derived from fome fupernatural fource, and fupported by fome invifible hand. Such fpeculations mould help to prepare us to give a patient hearing to the claims of the gof- pel ; and mould engage us to weigh ferioufly the offers it holds out of eternal life. Such uncommon appearances mould direct our attention to the hand of Providence, thus opening fome new and inter- efting profpects to man. I propofe then, in this place, to introduce a general view and character of the religion of Jefus Chriir, to enable us to judge how far it correfponded with the natural wants and wifhes of the human heart ; and what : were the great benefits it conferred on the world. In this enquiry, the firrt: thing that ftrikes our attention is, that it bears the evident marks of beino- o intended for an univerfal religion ; for the benefit of the whole world ; and for all ranks and charac- x 3 ( 3™ ) ters ; for the poor and for the rich ; for the igno- rant and the wife ; for the learned and for the un r learned. It is not circumfcribed by any local dif- tin&ions. By its principles, there is no place on the earth, peculiarly facred, to which we are to re- pair to uiFer up our facrifices, or to direct our prayers. Diana had a temple at Ephefus ; Apollo at Ddphi ; Jupiter in the Capitol ; and Mahomet at Mecca. Thefe were places in the opinion of their votaries peculiarly facred, and to which, on all important occafions, their true worfhippers were bound to repair. Even the Jewifh worfhip was greatly reflricled by local diftin&ions. From the mod diftant parts of Judea, devout people were commanded to repair once a year, to worfhip God at Jerusalem. And in whatever quarter of the world a Jew was, at certain parts of the fervice, he was to turn himfelf toward the centre of their wor* fhip, their facred and magnificent temple. But the God of the Chriflians can be worfhipped in all places. The univerfe is his temple, and he fills heaven and earth with his prefence: and the true woi (nippers mud worfhip him in fpirit and in truth. By this principle, it is an univerfal religion, evidently intended for all mankind. Nothing fo well (hews the fplritual nature of the gofpel fervice, and its univerfal extent, than its deftru&ion of all local fanctity. Men have made many additions to the plain commands of Chrift ; but all thefe are maiks of bondage and inconfiftent with the ( 3ii ) fpirit of his religion. Social worfhip is abfolutely jiecefTary for the fuppor of religion; and regular and ftated times fet apart for thefe folemn fervices. Churches and temples, convenient and decent places for the purpofes of focial worfhip become indifpenf- able, and have been fupported in all ages of the Chriftian church. But on the other hand we ought to guard againft (he abufe of fuch places. Being taught to pay particular honours to churches and to temples, is to affix to the works of men, to ftones and the various decorations of idolatry, that honour which belongs only to the Supreme. The heaven of heavens cannot contain him : the heavens are his throne, this earth his footftool; he fills the whole univerfe. Such language gives us magnificent conceptions of the Supreme ma* jefty of heaven and earth. Men often pay wor- fhip to churches, who, by their thoughts and lives, difhonour the Great Creator of the univerfe. 2. Another mark of the excellence of our holy religion is feen, in not reftricting our fervices to days, and months, and years ; but it muft enter into every part of our life, and govern the whole. The Chriftian fabbath by the practice of the Apoftles, and independent of any known pofitive command of Chrift, was fet apart for the purpofes of worfhip. The original inftitution was highly proper and ex- pedient to relieve both the body and the mind from their ufual attertion and labour. And the com- mand for this inftitution bears on it a ftrong im* x 4 ( 3" ) preffion of the goodnefs of our Creator ; in extend- ing the reft both to man and to bead. It is an inflitution alfo wifely ordained to call our attention to ihofe fubjecls connected with another life, and with our duties and hopes as immortal creatures. And the transferring that inftirution from the feventh to the fir ft day of the week, by the prac- ticed the Apoftles, and of the primitive Chriftians, was done on good principles. But that day, though devoted to facred purpofes, has in itfelf nothing facred. The fabbath was made for man, and not man for the fabbath. No days are particularly holy: we are to ianctify it for the fake of the fervice ; and this will be an obligation fufficiently powerful for to inforce its obfervance on all thofe who wifh well to the intereft of religion and virtue, and the happinefs of mankind. But on every day as well as on the fabbath, we ought to maintain a conftant regard to holinefs and to the divine prefence. And the nature of the Ghriftian fervice puts it into the power of every man to worfhip God at all times, and in all places. There are here no ex- pensive gifts or coftly facrifices required to render the Supreme Being propitious, or to bribe his fa- vour. To the poor the gofpel is preached; and they have the fame privileges and the fame intereft in heaven's court, as the greateft potentate on this earth. All the little diftin&ions, which the order of fociety require and fan&ion here, vanifh when \nen come into the prefence of the king of kings. ( 3i 3 ) 3- In the fecond place, the principles of the Chriftian religion, prove it to have been defigned for all mankind. All are interefted in its general doctrines. That there is a God, a Providence, a Redeemer of the world, a future (late of rewards and punifhments ; and that there will be a general refurrection both of the juft and unjuft, are doc- trines of the highefl: concern, and the mod univer- fal importance. And thefe principles wherever properly received, will have the mod commanding influence. What can be a more delightful and (lengthening contemplation to man, tofled about in this world of mifery and of darknefs, than to be perfuaded, that Almighty power protects all, that infinite wifdom watches over and directs all things ; and that he is ever in the arms of everlafting good- nefs and love. All men feel an intereft here. And the hope, truft and confidence, that refult from thefe pleafing principles, heighten the joys of profperity, and moderate the pains of adverfity. And where can you find fanctions fo powerful, as thofe of the gofpel law ? They extend to every action, to every word and to every thought of the heart. God hath appointed a day in which he will judge the world in righteoufnefs ; and all men jhall be judged according to their works. What fanction can be conceived more powerful or extenfive than this ? And if the doctrines intereft the whole human race, fo the duties of the gofpel extend equally to all. There is not one law for the rich, and ano- ( 3*4 ) ther for the poor. There is no refpeci of perfons with God. There is no privileged orders in the conftitution of heaven. All fhall (land at lad upon the fame level, in that day when all the little dif- tinclions of this eanh fhall be abolimed The kings of the earth and the great men ; and the rich men and the chief captains , and the mighty ?nen, and every bond-man and every free 7?ian> will be incorporated into one general mafs at the tribunal of the great day. The duties of the gofpei are therefore addrefled to all without diftin&ion. To fear God and to love him, with all the powers of the underftanding, and heart ; to love our neighbour ; to live foberly, righteoufly, and godly ; to be honeft and upright in our dealings, to be faithful to our promifes ; and to do to others as wc would wi(h them to do to us ; to put on the bowels of pity and companion ; to be pofTefled of tendernefs and brotherly kindnefs,are duties required of all the followers of Jefus. The peculiar and the fublime duties of the gofpei, are likewife equally con- ducive to the happinefs and perfection of our nature. To forgive injuries ; to pardon offences ; to love our enemies; to return good for evil, are duties command- . ed and exemplified to us, by the ever-bleffed Son of God; and they are truly worthy of their great author. 5. In the gofpei alfo, if you find thefe fublime precepts, you will likewife find that every thing is perfectly adapted to our nature and fituation, and preiciibed to us by him, who was well acquainted with the human heart. In this fyftem there is no ( 3*5 ) ftoical abfurdity, no attempts to root out the paf- fions and feelings of nature, but to give to them a proper direction. They are addrefled to us as men, and men encompaffed with unavoidable weaknefs and infirmity. We are not required to retire from the world and to forfake the fociery of men ; not to abandon ourfeives to a life of fpcculation and philofo- phical indolence ; not to deny the common feelings of nature, but to live in the world, and to be active and ufeful in our flations. We are allowed to feel our pains and our miferies, and to exprefs them with propriety ; even to be angry, but not to fin. It is the gofpel alfo, that gives encouragement to repentance, by alluring us, that every fincere peni- tent mail be pardoned and accepted, that heaven rejoices over the returning prodigal ; and that Je- fus Chrift came to call Tinners to repentance. It is the gofpel alfo that gives flrength and energy to our humble endeavours, by promifmg to us every neceffary afliftance ; and that every gracious allow- ance will be made for our imperfections ; and that in due time we fhall reap, if we faint not. The promifes of the gofpel alfo contribute their afliftance for the encouragement of man. Is not this then the religion fitted for weak, finful and imperfect: creatures ? In thefe characters, it bears the ltamp of heaven : it muft have come down to us from the father of lights, the God of all grace and confo^ Jation. ( 3'6 ) 6\ And its excellence is feen, not only in its be- ing bed adapted to fupport and ftrengthen our hopes of a future world ; but its doctrines and duties are the very bed prescriptions for peace of mind, for health, and for the attainment of the pureft worldly happinefs. It is that wifdom which connects our du- ties in this life, with our hopes of another and a more perfect (late of exiflence. There is no man, who fincerely obeys its precepts, but will be found to be the bed qualified for discharging every duty of life, for filling every flation, for which by his talents he Is fitted. A good Chriftian mult be the beft prince, and the beft fuhject; the beft mafter, and the beft fervant ; the bell: parent and the beft child. What- ever be his condition, the doctrines, and the duties of the gofpel are for him the beft preparation, whether it be profperity or adverflty; health or ficknefs ; poverty or riches ; youth or old age j life or death ; time or eternity. The gofpel gives to its fincere profeflbrs, that joy of believing, and that peace of mind, which the world cannot give ; and which the world cannot take away. The nature then of its doctrines and duties, bears evident marks of its divine original by their wifdom and propriety, by their fltnefs for man ; by the effects that are produced in indi- viduals, and in fociety, wherever they are honeftly obeyed ; and by being the beft means of preparing us for all the viciffitudes of this life, and, for' that ( 3*7 ) awful change, which muft pafs upon us all by death. 7. I have only to add, in this part, that its poll- tive inftitutions are few in number, and in them- felves alfo highly fignificant. We fee the beft reafons for our compliance; and they have a direcl ten- dency either to ftrengthen our faith, or to purify our lives. Other religions are burthened with pofitive inftitutions. The Jewifli religion was aa expenfive, a troublefome, and fometimes a cruel fervice. Mahomet has impofed on his followers warnings, purifications, and even tedious and hazard- ous pilgrimages. All that is required of us, of a pofitive nature, is a folemn dedication of our chil- dren or ourfelves to religion by the ordinance of baptifm. In this there is nothing burthenfome, and it is every way reafonable. Befides this we have no other fervice, that has the appearance of a pofitive inftitution, but ail injunction to commemorate the death and fuf- ferings of Chrift. And this, as I hope after- wards to (hew, is a very important and rational fervice ; befides a ftrong evidence in favour of our holy religion. Chriftianity, it muft be acknow- ledged, has been difgraced by numerous pofitive and unmeaning obfervances. But thefe are all the works of men ; and the gofpel is anfwerable for none of thefe corruptions. They are contrary to the genius of this religion ; and are no where coun- tenanced in the New Teltament. ( 3*8 ) CHAP. VI. An Argument for the Truth of our Lord's Characlef> deduced from the Station in which he appeared. i; T?ROM the obfervations contained in the pre- •*• ceding chapter, we are now to pafs to the illuf- trious author of the gofpel law, as another evidence of its divine original. The intention of producing this evidence is to fhew, that he was in all refpects fuch a character, as we might expect of a meffen- »ger from heaven. To reduce this part, then, to fome form, it will be proper to take the particulars in fomething like the following order : the ftation in which he appeared : his manner of teaching : his example : his moral character : the inftantaneous effect produced by the miniflration of himfelf and of his difciples : the great change produced in the religious world, and which might extend even to thofe, who do not know or acknowledge its be- nefits. This is an argument open to every one, who reads the New Teftament, and requires neither learn- ing, nor any painful effort for its comprehenfion. We derive the fame advantage from it as thofe, who lived near the time of our Saviour's appearance on this earth. To begin then with the ftation in which he ap- peared. At firfl fight this will appear directly u> in oppofition to the worldly conceptions of great* ( 3*9 ,) nefs* We look for rank, for fplendour, for power, and for a numerous retinue. But ftill upon exami- nation, we fhall find, that this ftation was the mod fuitable to his character, and to his great defigns. An humble ftation evidently takes off every objeo tion, that future ages could form to the evidences of the gofpel, founded upon power and influence. It is a clear demonflration, that his religion derived no credit or authority from the rank and ftation of its author ; but owed its fuccefs to its intrinfic merit, and to the force of truth alone. And, in this refpecl, we may obferve a material difference between his re- ligion, and every other that was ever given to man. Had the Saviour of the world appeared in the ftation of fome illuftrious prince,\the world, dazzled by the fplendour of his power and his great name, durft fcarcely have examined the doctrines he came to propofe. They muft have received them with an implicit faith, without fcruple or objection. Their understandings would not have been left to their full exercife ; but dragged along by the influence of his power, and the number and magnificence of the followers attending upon worldly greatnefs; all men, wherever he appeared, muft have been com- pelled to become his difciples. And, we, in thefe remote ages, might truly have afcribed his won- derful fuccefs to his exalted ftation, and his com- manding influence, independent of every evidence for the truth of his mifiion. C 3 20 ) 2. But the religion of Jefus Chrift (lands nothing indebted to worldly greatnefs. It was publifhed in this world by one who had neither home or dwell- ing place ; or fo much as a hole to recline his head. Inftead of an illuftrious band of courtiers or a con- quering army, he was accompanied by twelve fifli- ermen, men without intereft, eloquence, friends, or any Tingle attraction to engage difciples. Under fuch patronage, and labouring under every poflible earthly difadvantage, we may be fure that all he did and faid would be expofed to the free exami- nation and fevere criticifm of the world. If there had been in his manners, character, or doctrine, any blemifh, any fubjeft for ridicule, any palpable falfehood, or any grofs immorality, we may reft: affured, that all thefe would have been triumphantly expofed. And it is to be remembered, that in every part of his life, he was open to the infpe&ion of men. He lived not in retirement : he did not confine his doctrine or works within the narrow circle of a few friends, and left it for -them to publifh them after- wards. But all was tranfacted in the moft public manner : he publifhed his doctrines to the greateft multitudes of all ranks and characters, and without diltinction of friends or enemies. And his mira- cles were performed in the fame open manner: every one had an opportunity of profiting by his healing power, for nothing was done in a corner. ( 3 21 ) He travelled up and down throughout the different parts of Judea, vifiting in his joumies the raoft populous cities, appearing in the mod unreferved manner in companies of different chara< v >er ; fome- times at the table of the rich, fometimes at the mar- riage feaft, where his manners would be feen, and perhaps narrowly watched. Often did he vifit Je- rufalem, where he had many powerful and vigilant enemies : he was often feen in the temple, where the Jews always reforted ; and in which he taught openly : he feems never to have dreaded the fevered fcrutiny. He invited all men to fearch and ex- amine, and he prefented to his enemies the faired opportunities. This was certainly the mod unex- ceptionable conduct, and in no refpect: refembling the impoftor. Can any thing be added to this con- duel more open and candid ? and how pure and faultlefs mud that life have been, that could be fub- mitted to fuch a trial ; and yet after all, that his enemies could find no ground of reafonable accu- fation, and not even the ihadow of a charge to prefer againd him ? And to us it bears this tedi- mony, that if there had been in his religion any abfurdity, or in his example any impurity, they mult have been detected and expofed, efpecially when we remember the number, abilities, power, and bitternefs of his enemies. 3. And, whilft this Ration and his open and un- difguifed manners give every advantage to his ene- mies, fo they afford the bed opportunities to his Y ( 3 22 ) friends to examine and to be fatisfied with his cha- racter, and to profit ,by his inftructions. The ob- fcurity of his rank, the humility of his ftation, and i he fmall number and lowly appearance of his at- tendants, would free his difciples from that awe and refer ve, which worldly power and rank always impofe. It was a great advantage to them, for freely propofing their doubts and fatisfying their fcruples, to have the opportunity of feeing him at all times, and to have, on every occafion, the mod familiar accefs. The terms on which Chrift lived with his difciples laid them under no kind of reflraint, but afforded them every advantage of getting perfectly acquainted with his temper, his manners, and all the variety of his character. They partook of the fame fare i travelled in the fame company ; fhared in the fame furlerings and dangers. He aiTumed no air of fuperiority, exacted no mean fubmiffion, required of them no homage ; whilft they paid to him that voluntary homage which true greatnefs will always command. We fee inftances of their familiarity and the eafy terms, in which they lived with him, in their propofing queftions to him ; in leaning on his bofom ; and in expreffing to him many of their fecret wifhes. But with all this familiarity, he ftill fupported the true dignity of his character j and you fee, on all occafions, the refpect and high reverence they paid to him, as their inftructor, and as their mailer and Lord. They never indulge in any wanton or difrefpectful freedom ; and he freely C 323 ) rebukes their fpirit and temper, when they depart from the fpirit and temper of his gofpel : he corrects their errors, and rectifies all their mifconceptions about his miffion or the nature of his kingdom. Thefe things they bore with all patience, and bowed fubmiflion to his corrections and inft.ruct.ions. In the lowlinefs of his flation, there was always fome- thing of that native dignity and true greatnefs, which prevented him from, finking into contempt. This was the very Ration in which he could appear with the feweft exceptions ; and in which his friends had the bed opportunity of deriving advantage. In the eye of man, fuch humiliation may appear degrading, and unfuitable to our conception of greatnefs and of majefty ; but we ought to remem- ber that all thefe petty diftinctions, which ferve to nurfe the pride and vanity of weak mortals, vanifh in the prefence and under the eye of the majefty of heaven. And therefore the only Son of God, when he appeared in our nature, borrowed nothing from the greatnefs and dignity of this earth. He was defp'ifed and rejected of men. And the fuccefs of this plan, contrary to all human wifdom and policy, ferves to prove the true excellence of his character ; and that the Chrifiian faith was protect- ed and fupported by the invifible but irrefiftible power of God. 4. But further, in this low flation, he had an op- portunity of giving to the world a mod complete pattern and example. This was what the world Y2 ( 3H ) chiefly wanted, and was neceffary to give a luftre and commanding influence to every precept. The moil perfect fyftem of morals, without a good ex- ample, is a fhadow without fubftance. But a good example not only prefents virtue in the mod lovely form, but fhews alfo that it is practicable. Had Jefus Chrift appeared in a fuperior nature, his example would have been but of little benefit. His innocence we mud have afcribed to the perfection of his nature : we might have looked up to him with reverence and with awe, but durft not afpire to imitate. And every time that we looked on the immaculate purity and divine goodnefs of Jefus Chrift, we muft have felt love and attachment; but at the fame time mufl have wept over human nature, becaufe fuch excellence belonged not to man. But our bleffed Lord, being made a partaker of flefh and blood, and fubject to all our fmlefs in- firmities, depreffed by poverty and fufferings, and yet holy, harmiefs, undefined, and feparate from fmners, tells us to what perfection our nature may be carried, and gives courage and confidence and flrength to all our feeble endeavours, when we at- tempt to imitate the example of our great matter. Again, had he appeared in the rank of a prince, his ilation would have kept him from the eye of common men ; and the virtues peculiar to that fiation, fuch as condefcenfion, affability, generofity, the bulk of mankind are feldom or never called upon to imitate. A common life affords the op- J ( 3 2 5 ) portunity of an extenfive example : and a life of poverty, fuffering, and difcouragement, calls to the exercife of the more trying virtues, in which all men require fupport and encouragement. In a high ftation, there are fewer opportunities to call forth to action, patience, truft, meeknefs, forgivenefs of inju- ries, content and refignation. It is eafy to be patient where there is no fuffering, and to be content when there are few wants. The true character can never be known even to ourfelves till we are brought to the fchool of affliction. It Was under much perfe- ction and unmerited fufFerings, that we fee the great excellence of our bleffed Lord ; and his low ftation, and his friendlefs condition expofed to full view his behaviour and true deportment under thefe trials. Before this time there had been in the world fome eminent teachers of virtue ; but their inftruc- tions were ineffectual, becaufe they were too often in contradiction to their example. We wanted not ex- only an authoritative and wife teacher, but an ample alfo and a guide, a captain to lead us on and to prove that all thefe lelfons were practicable. And by our Saviour's affuming this low ftation, we have in him an example of the more trying virtues, which all men at fome time or other are called upon to praftife. In no other ftation could he have had an opportunity of carrying this im- portant part of his example to fuch eminence. In taking then thefe different views of his low ftation Y3 ( 3 26 ) it will help to remove all objections from this part of his character, and convince us of its abfolute propriety and fitnefs ; and form one powerful evi- dence in favour of his religion and divine miffion. CHAP. VII. On his Manner of Teaching, I. /^\NE great end for which our Saviour came ^^^ into the world, was 10 be a teacher of re- ligion and virtue ; and in that character we are to expect his manner of teaching would be adapted to the circumftances of thofe whom he came to in- flruct : and in the wifdom and propriety of this method, we may next expect to find an argument in behalf of the truth of his character, and to con- vince us that he came from heaven. The doctrines and morals he delivered were in- terefting to all men. In them all mankind were deeply concerned. Other teachers directed their labours principally for the inftruction of the learned and the idle, and fuch as could devote their whole time and attention to the ftudy of their fyftems. The ignorant and unlearned we find, in fome cafes, exprefsly forbidden to enter into their fchools. But the inftructions of the Saviour of the world are directed to the whole human race ; to all the de- fendants of Adam, without refpect of perfons \ all ( 3 2 7 ) were invited to be his difciples. To aft therefore with confiftency, his manners mull be fuited to every capacity and tafte. And upon this princi- ple we find that his manner of teaching was elTen- tially different from that of any other teacher, that ever appeared upon this earth. The philofophers in general purfued fome exaft method, and profecuted fome particular plan, from which they never depart, without apprifing their difciples of the digreflicn. The whole of their doctrines are linked together in a chain, each part dependant upon what goes before, and connected with what follows. So that to be matter of any particular part, you muft be fully acquainted with the whole, and the feveral connections and depend- ancies. If you lofe one link, you a^e bewildered. But this plan mod evidently would never have fuit- ed the great body of mankind : and the time required for its ftudy would have greatly interfered with their bufmefs and neceflary engagements. But the gofpel was pubhfhed in a manner artlefs and fimple ; without any apparent arrangement or ftudied order. In this it bears a faithful refem- blance to the other works of the great Creator. In this earth, we perceive no methodical arrangement of its feveral parts. Sea and dry land; hills and vallies ; barren rugged rocks and fertile plains ap- pear flung together without any form or method ; and yet every part is ufefui ; every tiling neceflary and beautiful ; a fuitable provifion is made for every Y 4 C 3*8 ) living creature : and from the apparent confufion and diforder of the feveral parts, there arife diver- fity, beauty, magnificence ; and a fublime and re* gular whole. So in the gofpel method of inftruc- tion, there is no precife and regular plan. Doctrines, precepts, examples, and inftruction rife up occasion- ally, and often unexpectedly ; but the whole is beautiful, and no material or important part is neglected. In thefe reflections, you will obferve, I confine myfelf entirely to the gofpels, taking in alfo the hiftory of the Acts of the Apoftles ; as thefe con- tain the fum and fubftance of the mod interefting parts of the Chriflian revelation* The epiftles and the other parts of the New Teftament, muft be built upon this foundation. They fuppofe a gofpel already known, and they are often employed in combating rifmg errors, and in correcting preju-t dices ; and are therefore frequently reftricted to local and temporary circumftances, which render them in fome places difficult, and fometimes fcarcely intelligible to us, who are not perfectly acquainted with the do61rines and circumftances to which they refer. Befides, in my prefent argument, I am to 'confine myfelf to Chrift's teaching ; and the gofpels are the ground where alone we can find this fairly delineated. The only plan that is purfued there is to lay be- fore you fome of the mofl material parts of the life of Chrift, beginning at his birth, and carrying it 9 ( 3^9 ) down through his life, his fufferings, his death, his refurrection and afcenfion. Following him in that line, you fee his piety, his benevolence, his patience, his fortitude, his meeknefs. You hear his doctrines and precepts, his prayers, his promifes, his exhor- tations and rebukes: but in all thefe you meet with no regular method, but riling as circumftances and occafions call them forth. Such then are the general outlines of that plan, which infinite wifdom thought proper to adopt for the inftruclion and falvation of the world. 2. Let us then, by a fhort examination of fome of the advantages refulting from this plan, enquire into the marks of its wifdom and fitnefs for an- fwering thefe important ends. Firil, its plainnefs and fimplicity render it agreeable to the capacity and fituation of all men. If it had been perplexed in its form, and encumbered with learning ; if it had required deep refearches and laboured invefti- gation, it would have ill-fuited the illiterate, the men of active life, or thofe of moderate capacities, which compoie the great body of fociety. Men mufl have depended upon interpreters, commenta- tors and learned doctors ; and entrufted their eternal happinefs and their deareft rights into the hands of thofe who had little feeling or concern for them. The gofpel, in this fuuation, would have been a locked treafure, and religion, which is a perfonal concern, and the mod interefling of all, mud have been entirely left to the management of others. C 33° ) But this is not the character of the gofpel. All is plain, artlefs, and intelligible: and its inftructions, in its pure and unadulterated Hate, drop into the ear of the molt ignorant. We feel no perplexity in following its order. There is no reafoning, no difputation : all is instruction or example. And wherever we flop it requires no deep recollection to refume the narrative ; for every little pafTage makes a complete and finiihed whole. A few verfes fini(h the parable or hiftory : and if you cannot perfectly recollect what went before, it will nowife affect your comprehenfion of what is prefent, or what is to follow. But by thefe remarks we are not to fuppofe, that the gofpel will pleafe the weak and the ignorant only ; and that this kind of inflruclion confifts only of rambling and defultory obfervations, unfavourable to the acquifition of knowledge. Independent of the importance of the doctrines, the purity of the precepts, and the perfection of the example ; the fentiments are beautiful and jud, the language fim- ple and expreiTive ; and whilft the whole is eafily underftood, it pleafes the moft correct talte : and like the other works of God, though we cannot perceive a formal and fcientific order, yet every de- tached part is beautiful, and the whole harmonious. 3. A fecond advantage is, that, in general wherever you open, you meet with a finifhed part, dependent neither on what goes before, nor con- nected with what follows. That this is really the ( 33 1 ) cafe, you may convince yourfelf by opening on any part of the gcfpel hiftory. If you turn up a para- ble, it is a fhort and complete inftruction of itfelf. If you open on any pafla^e in the hiftory of our Lord, for example his temptation, at one glance you fee how he conduced himfelf ; and, of confe- quence, how you ought to conduct yourfelf, under fimilar circumftances and fituations. I open again upon his hiftory of raifing Lazarus from the dead; there you fee the powers of friendfhip, not finking into unmeaning forrow, but nobly fupported by a dignity of character and behaviour. If you open upon any part of his fufTerings, you fee innocence, humility, and a God-like deportment, and a com- plete lefTon for our behaviour, under fome of the mot trying and difficult fituations of life ; and in thofe cafes particularly, where man wanted the benefit of example. In fhort, turn to what place you pleafe, and you always find a complete and finifhed piece. Try the fame experiment upon any human fyftem of morals or inftruction, you collect little or no folid knowledge : you muft go back to the beginning to get perfectly acquainted with the principles ; and you mult bring down often a lengthened chain of reafoning to the prefent point. It is true you meet with fome, who deliver inftruction in a fhort fenten- tious manner, fuch as in collections of proverbs and wife fayings ; but how dry and unafFecting are in- structions of this fort : they are cold, tedious, and ( 33 2 ) difguftful : they may load the memory, but I am fure they never warm and interefl the heart. In collections of fables, fome of which are extremely popular, we have inftances of this detached method of inftru&ion ; but mod of thefe are unnatural : it requires a powerful ftretch of imagination to allow for birds and beafts fpeaking and delivering moral leflbns : how much inferior are all thefe inftrudions to the parables of Jefus Chrift. Read the parable, for inftance, of the prodigal fon ; you cannot help believing it to be an occurrence in real life ; and the application in every part is finking and perfect. 4. And this leads me to another diftingui filing character and excellence of our Saviour's method of inftruction. It is generally interefling : the affections are always engaged. The hiftory and the fubject are generally concerned about the dearefl interefts of man. Sometimes he is employed in the fublime works of nature, and in the higher exer- tions of his miraculous power, calming the raging fea, walking upon the liquid deep, rebuking and filencing the devils, reftoring to ufefulnefs and en- joyment, thofe who had lain for many years under the oppreflion of inveterate and incurable difeafes j or ki raifing the dead to life. In fuch opera- tions the mind follows him in refpeclfui filencej mingled with gratitude and warm fentiments of de- votion. Again, we enter with him into the houfe of for- row and the habitation "of difirefs 5 and here the ( 333 ) fofter affections are called forth to exercife. The heart is foftened with companion, as it approaches the diftreffed object ; it expands with love when it turns to the benefaelor and condefcending friend of man, and the great phyfician of fouls. Even in his parables, inftructions that are natur- ally dry and tedious, this wife teacher poffeffes the addrefs to catch hold of the fofter feelings of men. There is in all of them a happy choice of the fubject, and a mafterly manner of illuftration : you foon for- get that the (lory is fictitious ; and you enter into them with all the ardour of real life. Who could ever read the parable of the good Samaritan and the prodigal fon without tendernefs and compafficvn ? Who can read the parable of the ten virgins with- out lamenting the folly and confequent diftrefs, \hat inattention and neglect bring upon men, and efpeci- ally that neglect, that extends its effects into eternity? And can you even read the parable of the loft fheep without fharing in the anxiety and diftrefs of the ihepherd, and rejoicing with him as he returns with the loft fheep upon his back ? Every thing that he touches raifes in fome degree our concern and inte- reft. We are affected with the parable of the loft piece of money, which is perhaps the leaft interefting of all the parables which he fpoke. But never were there fo many fublime paffions collected as we meet with in that fhort and fimple narration of the rich man and Lazarus. Contempt, averfion, difguft, joy, love, fear, and awful horror are ( 334 ) all mingled and blended in this interefting fcene. In this world we fee, in thefe two characters, luxury and diftrefs in extreme ; and we have a picture of the different ends of the good and of the bad : we are hurried into the other world to behold the glory and everlafting reward of the righteous, and the dreadful end that awaits infidelity and unrepented wicked nefs. Thefe inftructions then are not only complete parts of tbemfrlves, but are Hkewife highly inter* efting, and cannot fail catching hold of our bed affections. Our Saviour never engages in philofo- phical difcuflions and metaphyseal fultilties, where there is nothing hut ft rife, confufion and darknefs. All that he advances is to make men wifer and better, more ufeful and refpectable, to fit them both for time and for eternity. 5. But a thii d excellence. They convey the important truths in the eafieft and mod pleafant manner. The bttfy objection that pfefents itfelf is, how are thefe important truths to be properly taught in thefe loofe and unconnected pieces ? A little attention will foon convince us, that this part is by no means neglected j that it is fully and abundantly (applied. It is true, that in the fcriptures, you meet with no formal diff..rtation on the exigence and perfections of the Supreme Being, as in the works of men upon this and fimilar fubjects. You find there no la- boured argument*upon a future ftate of rewards and ( 335 ) punifhments, thefe grand and efTential principles of religion. But then you have what is much better, you find that thefe two efTential principles run through every part of our Saviour's conduct, and every action of his life. They are rlrft principles that he affumes, and which his works eftablifh and confirm : they are the very bafis and foundation of all his doctrines, and all his works. A philofopher, perhaps, will tell you, that there is a God, and will prove it to you by a long chain of tedious deductions; where the mind is fatigued and the attention diftracted ; and you retire filenced, perhaps, but fcarcely convinced. But, as our Sa- viour was fpeaking to a people among whom this principle was never difputed, he feldom mentions it in a formal manner, but he does more, he per- forms works far furpailing all the known powers of man ; and tells you that he was Going only the works of him that fent him ; and is not this then to fee God and to feel him, and is an argument much more convincing and effectual than all the laboured proofs of man ? But this is not all. The philofopher, who talks fo pompouily, and who reafons fo wifely concerning the Supreme Being, after all, leads the fame life and follows the fame paffions as the reft of man- kind ; and furpaffes them all in the pride and vani- ty of his heart. What great effect, then, could all their difcoveries have upon their difciples, whiMi their lives fo glaringly belied their doctrines ? Paul's C 336 ) account of them is exceedingly beautiful and jufh Becaufe that when they knew God. they glorified hint not as Cod ; neither were thankful, but became vain in their imagination ; and their foo/i/Jj heart was dark- ened, prof effing them 1 elves to be wife, they became fools : confequently all their inftruction on fuch fubjects was loft. But let us look at the Savi- our of the world. He demonftrated by his works, that there was a God, and his life gave the feal and (tamp to this important truth. He lived in all re- fpecls as if in the prefence of God, and as under the full conviction of the future and eternal world. 6. There is another excellence in our Saviour's method of inftruction. He teaches all thefe im- portant truths without afluming the air and for- mality of a teacher. This will abundantly appear in feveral inftances in the foregoing remarks. The firft bufinefs of every inftruclor is to gain the affec- tions and good opinion of his hearers. To affume the air of fuperior wifdom and virtue, and to treat their difciples as utterly deftitute of underftaflding and devoid of worth, carries with it every thing dif- agreeable and forbidding, and muft neceflarily create an averfion to all that they have to fay. Some of the philofophers were infufferable in their high pre- tentions, and that tone of arrogance in which many of their doclrines were dictated. But notwithliand- ing the infinite fuperiority of our Lord and mailer, and that innate dignity, with which he fpake, and which damped ^authority on all that he faid ; yet ( 337 ) tfcere was in his manner, that eafe and fnnpl£ T city, and I may add modefty, that commanded the affections of his hearers and prepoffeffed them with the ftrongeft impreftions in his favour. He fpoke often in parables. His reproofs were generally couched in this manner. This prevented all offence, and fuffered the hearers to attend with- out that fhame and difguft, that ever accompany a formal and direct rebuke. At other times, his in- flections arofe from incidental circumftances ; and thefe he never failed to improve in the moft judicious manner, and to direct them to the bed advantage. It is to a circumftance of this kind we owe the beautiful parable of the good Samari- tan. A certain lawyer flood up and tempted him and Jaid, Majicr, what Jhall I do to inherit eternal life ? In anfwering this queftion, he was led on to fpeak this moll: affecting parable. And the learned have taken occafion to fhew, that we owe many other of his- inftructive and beautiful dif- courfes to fimilar incidents. And even with regard to his miracles, fome extraordinary oc- cafions commonly called for the work before he ever difcovered his miraculous powers. This con- duct marks the wifdom of our divine teacher, and his intimate acquaintance with human nature : and in all thefe particulars, we difcern (hiking marks of the qualifications, that we have reafon to expect in, a meffenger from heaven, and his great fuperioritj 7 ( 33'8 ) over all other teachers that ever appeared upon this earth. Never manfpoke like this man. 7. Befides thefe obfervations, applicable to his excellence, and to his peculiar mode of inftruc- tion ; we (hall now offer fome remarks more general, in further illuftration of this part of his character. 1. There is the greateft wifdorri in every part of his inftruclions ; and with the greateft mildnefs and modefty in his manner, there is great weight and au- thority in every thing he fays. He is fully mafter of every fubjecl: on which he fpeaks ^ and therefore he fpeaks with the greateft facility and clearnefs, and delivers all his doctrines and precepts without the leaft faultering or hefitation. On all the variety of fubjecls of which he treats, he always fays the beft things, and among all the diverfity of charac- ters with whom he had to deal, he treats every one in the propereft manner, and gives the beft anfwer to* any objection, that was ftarted either to his doctrines, or his miffion. When he adminifters comfort to the diftrefled, can any thing be conceived more fuitable, than what our Saviour offers ? Attend to the confolations delivered at the houfe of his friend Lazarus, and which were directed to the difconfo- late fifters. Thy brother Jhall rife again ; for I am the refurreflion and the life. He that believeth on me, though he were dead, yet Jhall he live. Read all the confolatory difcourfes in the world, and many there are, that upon fuch occafions have been ( 339 ) greatly admired, delivered by men of great genius and tafte ; but none of them are by any means to be compared with this. When he is comforting his difciples you fee the fame unequalled beauty and power. As a proof read his lad confolatory difcourfe to them, which begins at the xivth chapter of St. John's gofpel. His rebukes carry with them a flrength and dignity, which could not fail to produce their effect : and they are as various as the characters he had to deal with. When he rebukes the hardened finner, or the confirmed hypocrite, there is an indignation every way proper, when hardened guilt is the object, and a feverity to roufe what remaining fpark of virtue may be lurking in the bread. Witnefs his treat- ment of the hypocritical pharifees, thofe feducing leaders of the Jewifli multitude. But when he has to rebuke a difciple milled by prejudice, opprefled by fear, or hurried along in a moment of weaknefs by the violence of paffion, where reproach and in- dignation would have been cruel j he intimates his fenfe of their offence in fuch a manner as to kindle their love to duty, and to infpire them with tender refpect for their inftruclor. When the difciples propofe to call down fire from heaven to confume the city of Samaria, that fhut their gates againft them .* Te know not what manner of fpirit ye are of, for the fon of man is not come to defiroy men's lives but tofave them. At one view, by this correction, they might fee their error, and how far they had Z2 ( 34o ) miftaken the characler of their mailer, and his bleff- ed errand. Judas is rebuked in a different ftyle. Friend, wherefore art thou 'come, befrayeft thou the fon of man with a kifs ? At once ytfu fee the traitor loaded with the contempt of the illuflrious fuf- ferer. This mtifi have raifed in his bread the deepeft fenfe of guilt, but at the fame time Over- powered hirh with the keened remorfe. His rebuke of Peter, his rebuke of the unbelief of Thonlas are all powerful teftimonies of that wifdom and authority with which he fpoke. But, in the fecond place, the manner in which he anfwers all the captious and enfnaring queflions of his adverfaries and perfecutors, is another in- ftance of his divine wifdom. They generally came with fome prepared and (tudied queftion to perplex and entangle him ; but they never retired with vic- tory and triumph, but always with confufion and defeat. How much was he harafled with imper- tinent and cruel interrogatories, at the different tri- bunals, before which he was carried. To thefb queflions fometimes he makes no reply, but pre- ferves a dignified filence : at other times, he con- defcends to anfwer, but invincibly maintains the fame unruffled temper, and the fame regard to truth. He, in no inftance, finks that exalted character that he univerfally fupported. » 8. To what I have already faid on his teaching I have now to add this further remark : All his Snftru&ions are highly important. He never trifles % C 34* ) lie never enters upon any topic of idle curiofity, he never digreffes to. any fubjecl foreign to the grand delign ; and on no occafion does he enter upon difcuflions of philofophy, of metaphyfics or of politics. In all the contentions, at that time, about government or religious fpeculations^ which then divided and agitated that unhappy country, he takes no concern. He never decides who were in the greatefl error, the fcribes cr the pharifees ; or who were the greatefl enemies to their country, thofe who. flood up for the independence of Judea, or thofe who maintained that they ought to pay tri- bute to Casfar. His great aim was to make men better, more qualified for their different Rations in this worlds and- to prepare th-em for the future and eternal world ; and from this labour he never departs. How different in this refpect do we find the labours of other teachers. Were we to purge the writings of the philofophers of their uninterefling difputations, of their tedious metaphyseal dcclrines ; and of all the other ufe- lefs lumber with which they are crammed, we fhould reduce them to narrow limits indeec]. So- crates, pronounced by ths oracle the wife ft of men, is often found trifling, often quibbling and wading in obfeurity. His elegant hiftorjans and difciples have tranfmitted to us every thing remarkable in his life, in all the charms of the moll polifhed language, and drefTed out in all the beauties of compofition ; vet it is, often, a hiftory of trifles and dark fayings, playing upon words and actions, often cold and un-> Z3 ( 342 ) interefling, and nothing of that fimplicity, opennefs of carnage and true dignity that appear in the Savi- our of the world. Collect then all thefe marks of wifdom in his teaching, the importance of the doctrines, the authority with which he fpake ; the uniformity of his character; the grand defign, which he was con- stantly carrying forward, and from which he never departs ; and can you withhold your aflent to this proportion ; that he came to this world on the mofl: important errand ; and that he bore all the marks that we could expect to find in a meflenger from heaven ? C H A J. VI Chrifi taught by Example. i. TjIS method of teaching, which we have jufl -*--* now been examining, has all the characters of great wifdom and propriety, and is excellently adapted for men of all capacities and taftes. But to this we have yet to add another part entirely unknown to the world before the coming of Chrift:, utterly above the power of man, and equally well calculated, both by its plainnefs and charms, to en- lighten and inftruct the human race. Jefus Chrift inftructed the world not by his precepts merely, but alfo by his example. The propriety of teaching by example, the no- velty of this method, its numerous advantages, ( 343 ) are the firft things that demand our attention, as a proof of his divine million. And then, in the next place, the perfe&ion of this example, both in extent and degree, proclaims it to be far above the efforts of common human nature., and marks the origin from heaven. The difciples of the phiiofophers and the follow- ers of Mofes, however much they might imitate them in fome fingular and peculiar habit, yet, ne- ver, fo far as I know, did they endeavour to make their moral conduct the rule of their lives. Their peculiar doctrines were the badge of their fchool ; and they were better diftinguifhed by fome An- gularity in their manners, in their food or drefs, than by the imitation of the morals and virtues of their matters. Perhaps in fomething of no import- ance to the world, they might copy the founders of their feels ; but we find no (trels laid on the great line of their moral conducl. The difciples of Mo- fes were marked by circumcifion, by the obfer- vance of their ceremonial law, by divers wafli- ings and facrifices, and by fome reflraints and obfervances in their eating" and drinking. The difciples of Pythagoras were known by their ab- ftaining from beans and animal food. The fol- lowers of Ari(lotle walked when they ftudied. The Stoics affeded an infenfibility to pain : they aimed to extirpate the paflions, to deaden every feeling ; they made ufe alfo of fome dark language Z 4 ( 544 ) peculiar to themfelves ; and paid fome fanciful ho- nours to their wife men. Mahomet enjoins his dif- ciples to pray five times in the twenty-four hours, to fait often, to abftain from wine; and, at lead once m their lives, to make a pilgrimage to Mecca. But all thefe are ufelefs imitations, often ridiculous and abfurd, of no fervice to fociety, and contribute nothing to purify the heart, or to improve their lives. But the difciples of Jefus Chrifr. are commanded to be of the fame mind and temper, of the fame piety and benevolence as their Lora\ They were to walk as he did. He left them an example which they •were to copy. He calls upon them to learn of him who was meek and lowly in heart. He commands them to love one another as he loved the world. This was a method of teaching entirely new, and the command was not limited to the difciples, who lived with him during his miniftry, but extends to all his followers in all ages and countries. It was a method of teaching that none but himfelf had a right to pro- pofe. It would have been the height of arrogance and prefumption, for any teacher either before or fince, lo have called upon men to imitate them. Who of the patriarchs or prophets, and who of the philo- fophers durft have propofed their own lives as an example to the world ? Here then we Find a glo- rious diflinclion in the gofpel method of inftru£ion 9 and which gives it a fuperiority over all other re- ligions. ( 345 ) 2. Chnft's life was the bed commentary on all his precepts. If they were difficult, if obfcure, if doubtful, we have only to refer them to his example; and we will find a clear and fatisfaclory explanation. Some of his precepts feem difficult to be obeyed, and above the compafs of human nature. Such are thofe commands to an unlimited forgivenefs of injuries, to pardon all offences, and to love all ene- mies. And men endeavour to find fome explana- tion of thefe, favourable to the willies of the human heart. But look at the example of Jefus. He re- turned bJeffing for curfing, and good for evil. On the crofs, he offered up a fervent prayer for his ene- iTiies, that were nailing him to the accurfed tree. Fa- ther , forgive them, for they knozv not what they do. After this, we can harbour no remaining doubt, con- cerning the true meaning and extent of this precept : and, therefore, however hard and difficult this and l'uch precepts may appear to be, we mud: keep rtiis ftandard ever before us, and ftedfaftly prefs on to- wards this great mark. The nearer we approach we carry our nature to the higher perfection, and be- come more and more like what we may expect man to be in another and- a better world. In all other matters we muft apply to the fame Tule of interpretation : bring all doubtful precepts to the example of Chrilh The followers of the phiiofophers had no fuch guides. The lives of their mafters were often in direct contradiction to their precepts. This muft have proved a fevere check to ( 346 ) all their attempts at a general reformation. The piety of Socrates, was ftrongiy tinctured with fuper- flition 5 and whiift he is held up as a martyr to the doctrine of one God, in his lad moments he orders a cock to be facrificed to Efculapius. And the whole of his lafl: fcene has much more the appear- ance of affecting to defpife death, than the marks of manly fortitude. His admiration of external beauty has fixed on his continence fome (lain which it will be difficult entirely to remove. Plato's moral precepts are greatly defective, and the fublimity of his conceptions often degenerate into ideas extravagant and wild. And in his prac- tice he appears to fink from the moil fublime fpe- culation to the moft infamous vices. Ariftotie, by h'u tranfeendent genius and deep penetration, has long held the firft rank among phi- lofophers ; and his doctrines have maintained a more extenfive and longer empire over the human mind, than any other fyftem of philofophy, that ever appeared on the earth. But he is jultly cenfured for having taught his illuftrious pupil Alexander the Great, principles of morals and policy, accommo- dated to the manners of a court. And his own example, even after allowing for the detractions of jealoufy and envy, was far from being a proper copy for imitation. Cicero, as a philofopher, an orator and a patriot, muft ever occupy the foremoft rank of the moil il- luftrzous Romans : and his writings will ever remain ( 347 ) as models of elegance, of eloquence, and of correct- nefs and beauty of compofition to all the learned world. He gives to us fome fublime and excellent fentiments on a future ftate ; and he has left for the inftruction of the world a valuable treatife on morals adorned with all the beauties of compofition. But his example was greatly defective. He was ever vain and oftentatious, and fond of popular applaufe ; and in the hour of trial and danger, he finks into meannefs ; inceffantly complaining, exhibiting no ftrength of mind, no dignity and no fortitude. Seneca lived in the court of a tyrant and was his inflructor. His moral writings are numerous : in tafte and elegance much inferior to Cicero : and his compofitions are ftrongly marked with, affectation, verbofe, declamatory, and bear ftriking characters of the declining tafte of the Romans. In his life there is nothing to be recommended as exemplary. He rails againft wealth and riches, whilft he himfelf was amafling wealth with the greateft keennefs, and wallowing in riches. He furTered a violent death at the command of the monfter Nero : but his laft moments leave no moral inftructions. By examining the lives of other illuftrious moral inftructors, we might extend the comparifon (till further, and we would become more and more fen- fible of the inferiority of all other teachers ; and that no example fit for imitation was ever given to the world, but the perfect example of Jefus Chrift. This evident and ftriking fuperiority, £ 34§ ) gives us then fufEcient authority to. fay, that hi& religion is the mod perfect ; and that he is the only ineiTenger, that has a right to afiert his claim of an origin from heaven. And the many advantages attending this method of in ft ruction will be a fur- ther; confirmation of the truth and. juftice of this qxaljed claim. 5. In the fir ft place, fu.ch an example fhews the practicability of all the rules that he delivered. It % eafy to talk eloquently and to argue powerfully in behalf of virtue y but bare precepts exhibit only a Iifelefs pi&ure, a fhndow without a fubftance. We certainly might juflly doubt, whether human nature was capable of fuch exalted piety and bene- volence ; of fuch meeknefs, patience, and forgive- i^efs, as the Cliriftian religion requires ; if we had never known the life of Chrifr. But his. perfed pattern fhews, that all is practicable ; for when he afTumed our nature, and its meanefl llation, he car- ried e, very virtue and every duty to the highefi: degree ofper/eftion. Such an example mould infpire men Jfttfh. an ardent emulation to copy after fuch a com- plete pattern. 4. This example is giving to virtue every advan- tage, by prefenting her in the molt lovely form. It is. eafy to praife virtue ; it may not be difficult even tp love virtue > and it requires only a lively imagi- iration and a warm heart, to paint her in the mod attracting charms* But all this is no more but an ijkal [and Iifelefs pidure, and of a doubtful exigence, t 349 ) the phantom of the brain, if you have no living copy, in which all thefe refide. True virtue was only an imaginary being, before we viewed the pep- feci: example of jefus Chrift. It was laid by fome one of the ancient philofor- phers, that if ever virtue were to defcend from heaven and live among men, (he would difplay jfuch engaging charms, that all men muft love and 'follow her. Virtue did appear, and in a form more complete, than even imagination had conceived, in the character of Jefus Chrilh We fee hint hoTyi fcarmlefs, undefiled, and feparate from tinners ; we fee him, in whom no guile was found hi his mouth- who, when he was reviled, reviled not again ; when "he fujfered, he threatened not. We fee his whole life fpent in the molt active goodnefs : we fee in him. the bright nefs of the Father's glory y and the exprefk image of his ferfon, full of grace and full of truth,, And though this picture mull have been of the ut> moil advantage to the world, yet It has not pro- duced all the glorious effects Tor which it is calcu- lated. Human nature is, and ever will be, whilfl in this world, encompaiTed with innumerable weak* neiles and imperfections ; that, however much men may admire and love this image, yet they cannot perfectly imitate this divine original. But, after this acknowledgment of its ihluffi- ciency, we mull ilill allow, that of all methods 'of inftruction, this mull be the moll "perfect and com- £iete. We fee ia it an excellence and a wifdom> ( 35° ) that man alone could not have devifed ; that im- perfect men durft not have prefumed to recommend. This is one of the many advantages that the Chrif- tian religion pofleiTes over all other methods of in- ftru&ion : and we dare challenge all other religions to produce any thing equal or any thing fimilar to this. Infidelity, in order to weaken the influence and the arguments of the Chriftian religion, affects to allow the neceffity of fome religion, for the benefit of fociety, and as a curb upon the wild paflions of men. But, after they have made this concefiion, they wifh to deprive you of its advantage, by la- bouring to prove that all religions are nearly of equal importance ; for they equally ferve to reftrain the vulgar, but are of no fervice to the wife men, and to our modern philofophers. It is their art alfo, in order to eftablifh their principle, to felect and bring forward fome particular precept of the religion of Mahomet, to contrail with fome of the precepts gf Chrift ; and, from the temper in which they are x brought forward, it requires no great wifdom to guefs to which they wifh to affign the fuperiority. But this conceffion is certainly unfortunate for their caufe. The admiffion of the neceflity of fome religion, is granting that man is naturally a religious creature j for religion is neceffary to his well-being. And the exiftence of fo many counterfeits is no objection to the exiftence of one that is genuine ; and from which all thefe counterfeits derive their 14 ( m ) currency. This being granted, we next alk, what religion dare compare itfelf with our illuflrious ex- ample ? Will Mahomet, amidft cruelty and flaughter, and in his wanton robbing and pillage of extenfive countries, and innocent people, dare to compare himfelf with the holy and the ever-blefled Jefus ? humble and meek and doing good to all the fons and daughters of men. What mufl be that religion dictated by a prophet at the head of a numerous army, and himfelf clad in armour, and dyed in blood ? Is this like the mefTenger of the God of mercy and of love ! How unlike to him, who came to preach peace on earth* and good will to man \ and who recommended all thefe by his great ex- ample ! 5. But a third advantage of having a perfect, ex- ample is to give weight and authority to all his commands. An impious man, would with an ill grace recommend devotion, truft, confidence and re- fignation. A cruel tyrant would infult human nature in preaching peace and good will. But Jefus Chrid has authority to call upon us to be perfect, as our Father in heaven is perfect ; for his whole life was employed in doing his will on this earth, as the an- gels do in heaven. He can call upon men to for- give their enemies* when he himfelf fet us an ex- ample of the mod unbounded forgivenefs and love. The propriety and fltnefs then of fuch an example in our divine Teacher is an evidence, which mould have considerable force in favour of our religion. ( 352 ) Wfc may truly fay, that if this man waz not of God^ he could not have given to us this perfect example. For no man could have lived thus, unlefs God had been with him. He is faid to have fpoken as never man f pake $ and did fuch works as never man did be- fore ; and we may now add, that never man lived as this man did. 6. We may now confider his example as perfect, both in extent and degree, as another branch of this argument to prove him a teacher from heaven. It may with great truth and juftice be obferved, that his example and character were of that nature, as it is next to impoffible to fuppofe them to have been invented. The virtdes in the life of Jefus Chrift were fuch a complete aflemblage, as never met together in th6 fame perfon before : and they were all perfectly confident and agreeable with one another. There have been frequent inftances of men eminent for fome particular virtues, which have railed their characters high in the efteem of the world. But a narrow infpection has often difco- vered grofs blemifhes and defects, which greatly tarnifli the luftre of their character, anal forbid them to be recommended to general imitation. Gene- rofity you will lometiraes meet with, but often de- generating into undiftinguifhing profufion and pro- digality - 9 hofpitality bloated with intemperance; fortitude bordering upon a brutal and favage tem- per ; piety tinctured with hypocrify - y patriotifm de- bafed by felfifhnefsj and the love of fame run- ( 355 ) ning into a childifh vanity. The elder Cato was celebrated for his (tern juftice, but was noted alfo for the feverity of his temper. He fold his Haves when they grew old, that he might have no ufelefs perfons to maintain. The amiable hiftorian of his life pafles a proper cenfure on this cruelty of difpo- fition. He charges this treatment to the account of a mean and ungenerous fpirit, " which thinks that a the fole tie between man and man is intereft or u neceflity. Goodnefs," continues he, " fhould " move in a larger fphere than juftice : kindnefs " and beneficence fhould be extended to creatures " of every fpecies." But not only has every human character beea found defective in the number of the virtues, but their diftinguifhing and favourite virtues have been greatly fullied and deformed by fome fhameful in- confiftency. Juftice, when carried too far, changes into feverity ; meeknefs into pufillanimity ; forbear- ance into a criminal acquiefcence with guilt. Job's patience fometimes broke out into impious and un- reafonable complaints. Mofes* meeknefs was tranf- formed into a furious paflion. Peter's courage for- fook him, when he meanly denied his Lord, in the hour of his deep diftrefs. But in the life'of Jefus Chrift, we meet with every virtue, and without any blemiih or fpot. In the very (hort account left us by the evangelifts of the Saviour of the world, we are aftonifhed, upon exa- mination, to find fo many interefting particulars ( 354 ) comprehended. But there you meet with no te- dious detail of fads, no unneceffary circumftance or reflections ; but fometimes by a fingle flroke of the pencil, you fee every thing that is important in the itrongeft light. In their fimple and artlefs man- ner, they comprefs much matter into very narrow bounds. In this hiftory, we find fomething added entirely new, which, though absolutely neceffary for the formation of a good character, never entered into this compofition before. And we may perhaps ob- ferve fomething alfo in this character omitted, which in fome characters might be deemed excellent and neceffary, but the omifiions are no defects in the character of Chrift. Humility, meeknefs, forgive- nefs of injuries, love to enemies, and a benevolence confined not to friends and country, but extending to the whole human race, are fome of the excellent virtues that enter into this character ; and appear confpicuous in every part of his life. 7. Patriotifm, it has been faid, is recommended neither by the precept nor the example of Chrift. In one fenfe this may be true ; and this fo far from being any defect may be Hated as one of its beauties and excellencies. Patriotifm, as it is generally underftood, is that fiery ardour, which leads men, in their narrow prejudices, to wifh to facrifice people and kingdoms to the falfe glory of their country. To exalt their own country they would fpread ruin and devaluation in every other. Patri- ( 355 ) otifm, in this fenfe, fofters party fpirit, nurfes illibe- ral prejudices, engenders ftrife, encourages ilavery, and excites one part of the human race to murder and to extirpate the other. This cannot then be a fit precept from the great Father of all ; and cannot form a principle in that religion, which came to preach peace and good-will towards the whole hu- man race ; to deftroy all diftinclions of colour, of country and rank ; and to unite all into one great family, of which Jefus Chrift is the centre and head. But, though his religion, in no precept or doctrine, directly recommends patriotifm, yet where can you meet with fo tender affection as our Lord (hewed to the Jewifh nation ? lam notfent, fays he, but to the loft Jheep of the hoitfe of IfraeL He wept over Jerufalem with all the tendernefs of a parent. Jerufalem, Jerufalem, how often would I have gathered thy chil- dren together, even as a hen gathereth her chickens under her wings, and ye would not ! He forefees and foretold the approaching deftruction of that infatuate city and nation, in all the language of regret and love. He confined his earthly labours and inftruc- tions to the improvement and falvation of that people. Judea was the fcene where the Sayiour of the world lived and died for mankind. To them the gofpel was firft fent. To have made patriotifm a precept, would have been highly improper and inconfiftent with the enlarged views of the gofpel. But there is a love which every man owes to his country, and this love was exemplified in the be- Aa 2 C 356 ) haviour and tender attachment of Jefus Chrift to Judea, and particularly to Jerufalem. Friendship, it is faid, is not recommended in the gofpel ; and this is omitted with the fame propriety as patriotifm. Friendmip, as generally underftood, is commonly a capricious and ill-founded attachment to particular perfons : and this attachment is to be fupported often on improper occafions, and carried to unreafonable lengths. Worldly friendships are not always virtuous connections ; but fometimes ■ combinations to fupport one another in oppofuion to the character, intereff, and happinefs of their neighbours, and at the expence of reafon and con- fcience. They are often confpiracies of wicked men againft the good. Friendfhips too often nar- row the mind, and contract the principles of uni- verfal benevolence and love. The friendfhip of this world is often enmity with God. We fee therefore the utmofi: propriety and wifdom in not delivering any general precepts on friendmip. But at the fame time, it ought to be remembered, he was no enemy to pure and virtuous friendmip. This is confirmed by fome inftances recorded of him in the hiftory of his life. We have an account of his friendly attention to the houfe and family of Laza- rus. The bare Statement of the mefTage fent to him, on occafion of the death of Lazarus, and his anfwer to that mefTage, place his friendmip in the cleared point of view. His Jijlers fent to him, faying, Lord, behold, he whom thou loveft is fick* ( 357 ) Part of his converfation with his difciples on that meffage is alfo recorded. Our friend Lazarus Jleepeth, faith he, but I go that I may awake him cut ofjleep. Not only thefe words, but alfo every circumftance of this interefting hiftory tells us, that virtuous friendfhip is not difcouraged by the example of Jefus. We have alfo the inftance of his particular affection for his difciple John, founded on the ex- cellence of that difciple's difpofition. He is called the difciple whom Jefus loved. He leaned on his bofom at fupper, and was treated with the attention of particular friendfhip. His friendfhip was not founded on caprice, or on partial apd unaccount- able affection, but on the worth and excellence of the object. And in this cafe his example ought to be imitated by all his followers. In his life it has been obferved, that we find no inflances of' daring heroifm ; but we find what is much better, an unconquerable fortitude in a good caufe. We find not the virtues of the warrior, nor of the ftatefman, but we find the foundation of every virtue, and of every thing in his example, that can add to the improvement, or advance the happinefs of man. 8. His example extends to every duty. Towards God we behold an ardent and unaffected piety, trufl in his providence, and refignation to his will. To- wards men we fee the molt extenfive benevolence, Aa3 ( J5S ) affability, condefcenfion, meeknefs, humility; and to his friends and difciples, the utinoft attention and love. We meet alio from him a gracious allow- ance for all the weakneffes and unavoidable infir- mities of our nature. Upon the mod fevere fcru- tiny into every part of his life, we can difcover no fymptoms of malice, of envy, of ambition, and we meet with no marks of hatred or ill-will. And with all thefe advantages of wifdom and of goodnefs, he affumes no kind of mortifying Superiority over the reft of men. He was obedient to the ruling powers : he was peaceable and inoffenfive in the whole of his demeanour : he never interferes with the governments or politics of the dates of this earth : he engages in none of the interefts of the prevailing feels or parties, nor betrays the fmalleft fymptom of a factious or feditious fpirit. And therefore, though we fee him not as a prince or a ruler, or a magiftrate, yet we fee enough to affure us how he would have a&ed in and fuftained thefe different (lations. In his private deportment he pra&ifes that tem- perance and felf-denial equally removed from aufte- rity, and from an affected contempt of the common cuftoms of the world. In his food or drefs, we meet with no kind of fuiguiarity. It appears that he partook of the common food of his country- men. In his drefs, it comes out as if by accident that he had a coat without feam. But that might ( 359 ) be a prefent from fome friend, and without any aim at Angularity. He never defcends to convey any cenfure on the fafhions of the world in any article of drefs or clothing. He pafles by all fuch topics, as of no importance, and unworthy to be entered into the body of his religion. There is an inexpreflible dignity in all this. Meats, drinks, and drefs have been the diftinguifliing badges of religion in all ages of the world ; but they are too mean to be regarded by this divine Teacher. It is impoffible not to mark the wifdom and dignity of this omiffion. Decency and temperance are the chief principles to be regarded in our clothing and food. He even takes occafion to cenfure the ftrefs that hypocrites and impoftors have laid on thefe diftinclions. In many of thofe, who have come forward as teachers of mankind, and reformers of the world, we find fomething in their manners unfociable, and unaccommodating. Some have lived in retire- ment and fecluded from the world. Mankind there- fore could profit little by their example : and fuch examples were indeed not fit to be imitated. Some lived in an auftere and rigorous manner, which could, by no means, correfpond with the life of thofe, who mud neceffarily live in the world, and fupport the duties and functions of their ftations. But all fuch are unnatural lives, ufelefs to fociety, and unworthy of imitation. But the Saviour of the world lived a common A a 4 C 360 ) life. He was chiefly to be found in crowded cities, in the temple, in the mod numerous concourfes of men, whither the Jews always refort. Occafionally he retired from the noife and buttle of the world, which it is proper for all men occafionally to do, who w 7 ifh to maintain heavenly views, and a heavenly temper. We find him receiving invita- tions from the rich, fitting at their plentiful tables ; and from the filence of the hiftorians, we may con- clude, that he partook in common with the other guefts. No Angularity of behaviour is remarked. His firft miracle was at the marriage feaft, where he converted the water into wine. By this act of condefcenfion, he not only blefled this inflitution with his prefence, but be allows alfo his followers to partake of the good things of Providence, in a proper manner, and in a moderate degree. In fhort, I fcarcely know a duty in common life, where we do not meet either with his direct example ; or by a fair inference may derive fomething from his ex- ample, for the regulation of our life. From the example of a Teacher from heaven, men would certainly have expected fome new rule of life, or fome fingularity in manner or in practice ; and yet I think nothing can be fo fink- ing an evidence of the truth of his miflion and re- ligion, than that eafy and natural example that he has left to the world, fo extenfive, fo perfect, and fo well accommodated to the great bul}?. of mankind. ( 3*' > He did all things well. His doctrines, his excellent virtues, and even his common example, fhew him a mefTenger from heaven. 9. And from this I am naturally led to confider the perfection of his example, in carrying every vir- tue to the molt exalted degree. In this part I mud tread over again, in fome meafure, the fame ground, but with additional remarks. His devotion was animated, rational, and cheerful. The devo- tion of man is irregular, and fubject to innumerable errors ; and in nothing is human frailty and weak- nefs more feen. Sometimes it is enthufiaftic, rap- turous, and foaring above common fenfe and deco- rum. Sometimes it is laboured and encumbered with far-fetched thoughts and phrafes, without proper and correfponding ideas. Sometimes it is rational but cold, lifelefs and unaffecting. And many there are, that are pious men, that fhew their piety by diflorted features, and by the dejection of their countenances. Their religion is gloomy, not cheerful, as if they were paying their devotion to fome powerful but malignant tyrant, and not to the Father of the univerfe, to the greateft and the bed of beings. Others again (hew their piety by a vain oftentation, and by the length and tedioufnefs of their fervice. All thefe feveral faults and errors are condemned by the practice of our great example. His prayers are natural and eafy, but rational, ani- mated and fublime. The understanding follows and approves j and the heart feels all his fentiments. r'aja ) Every thing, in this refpect, is fo perfect, that to take from them, or add 'to them, you dedroy the fymmetry and beauty of the whole. They lofe their beauty and their effect, whether you attempt to expand them or to comprefs them, to change the language or to alter the arrangement. I might inftance in all his prayers, for the illuf- tration of thefe remarks, in that which he taught his difciples, in his intercefibry prayer, in his thankf- giving prayer, in his prayer in the garden of Geth- femane, and in his prayer upon the crofs. His very pofture fometimes befpeaks ardour and devo- tion. Read the introduction to his interceflbry prayer, and connect it with the confideration of the icene in which he had been juft engaged. He had been delivering his lad confolation to his difciples, to prepare them for his fufferings and their ap- proaching trial. It was the night in which he was betrayed. And the hiftorian fays, Thefe words /pake Jefus, and lift up his eyes to heaven and faid, Father, the hour is come : Glorify thy Son, that thy Son alfo may glorify thee. Every thing is here in- terefting and gives us a picture of the date of his mind. The folemn and affecting exhortation, which he had been delivering ; the poilure, his eyes lift up to heaven •, the fublimity and earneftnefs of the addrefs, all tell us the exalted devotion of the ever-bleiTed Son of God. There is in every one of his prayers, that affecting manner, entirely his own, peculiar to himfelf, and which you never met in any ( 3^3 ) prayer before. The following will illuftrate this. / thank thee, Father, fove reign Lord of heaven and earth. Father, if it bepojfible. Father, forgive them. And the one which I quoted juft before. Father \ the hour is come, Thefe fhort addreffes convey to us the mod affecting and perfect conceptions of the love and goodnefs of God ; and illuftrate in the moll ftriking manner, the nature of the wormip we ought to pay to him. We fee alfo the chearfulnefs of his fervice in that ardent love, which he every where expreiTes to- wards God, and the excellent fentiments of thankf- giving. His thankfgiving is introduced with an ac- count of the ftate and temper of his mind. In that hour Jefus rejoiced infpirit and f aid, I thank thee, Father, &c. I may add as another chara&eriftic of his devo- tion, it was not tedious, and it was not accompanied with any oftentation. This we may collect, firft from the prayers themfelves. They are all very fhort, excepting his intercelTory prayer : but its ex- cellence makes us not regret its length. We in- fer alfo that his devotions were not tedious, from that cenfure he fo juftly paiTes upon the Pha- rifees. They devour widows' houfes, and for a pre- tence make long prayers. And he teaches us to avoid oftentation, when he condemns the parade and hypocrify of the pharifees. When thou prayeji, enter into thy clofet, and when thou haft Jhut thy door, pray to thy Father, who is in fecret; and thy Father, ( & y who feeth in fecret Jhall reward thee openly. In his devotions, he leaves every other teacher far behind. He brought this as he did every other duty to the higheft perfection. There can be no improvement made on the prayers of Jefus Chrift. This is one of the credentials, that he came from heaven. 10. In his other duties towards God, we fee every thing carried to the fame perfection. His God and Father is ever before him. To all infults offered to himfelf, he fcarcely makes any reply : he bears all thefe with the utmoft patience and temper ; but every thing that affects the honour and glory of his heavenly Father, roufes him to action. It is only on fuch occafions, that we behold any tokens of warmth or indignation. They called him a blafphe- mer, in league with Belzebub, the friend of publicans and fmners. To all this abufe and mifreprefentation he makes no reply. But, when he went into the temple and faw the buyers and the fellers profan- ing that facred place, what itrong marks of anger and indignation! You fee marks of the fame re- gard to the honour of his heavenly Father, when one calls him good mafter. There is none good but one, and that is God. It was as his meat and his drink to do the will of his Father in heaven. His refignation and fubmiilion were equally great and exemplary. He never affects to be above the feelings of man ; but fhews a due fenfation of pain and hunger, and wearinefs and fatigue. He was fenfible to affronts, and to unmerited ill treatment, ( 3^5 ) and to the infults offered to his claims, to his cha- racter and offices. And he never labours to con- ceal them. I fhall only quote one paflage, where you fee all thefe colle&ed, and feel how he bore them. Now is my foul troubled, and what Jh all I fay? Father, fave me from this hour : but for this caufe came I unto this hour. Father, glorify thy name. You fee here trouble, and you fee its expreffions. You hear his prayer under this prefiure of diftrefs. Then comes his acquiefcence, his refignation : all ends in the glory of his Father. Father, glorify thy name. I can add nothing, nothing to illuftrate this. To pafs, then, from this head, I have to obferve, that his example on all other parts of duty is equal- ly complete. But I find it difficult to reduce my obfervations on the other parts of his example, into any precife form or method, fo as to comprefs them within limits proper for the prefent work. I fhall content myfelf therefore with fuch remarks, as may help to place his general example in a clear point of view^ ii. Fird, The example of Jefus Chrift on all duties is happily removed from every extreme. Some are affectedly rigid and auftere in their man- ners, laying the greateft ftrefs on acls of mortifica- tion and felf-denial. Others again, in contempt of all order, give a loofe rein to every defire; and know no bounds but fatiety and difguft, Both of thefe are errors of the molt dangerous nature, and equally removed from true excellence. To live re- ( 3« ) tired from the world ; to mortify every appetite ; to abftain from innocent amufements and all the fcenes of focial entertainments, conftitute the efifen- tials of their religion. Such feds were found among the Jews ; and fuch there are in different places all over the world. Such reformers indulge themfelves in popular declamations, againft almoft every enjoyment j againft the moderate indulgence of the table, againft drefs and equipage, and againft a thoufand other things, where the prohibition is more the indication of a four temper, and a cenfo- rious and captious fpirit, than of the foundnefs either of the underftanding or heart. Jefus Chrift intermeddles with none of thefe things, nor does he debafe his religion with fuch frivolous topics. He mixed with all focieties, but preferved himfelf pure from their vices and follies. He joins in the mar- riage feaft, and does not forbid innocent convivi- ality. But then, on proper occafions, he retires into the defart, from the noife and turbulence of the world, living, perhaps, on fuch precarious and fcanty fupplies as his fituation afforded. We find him checking the aufterity and fupercilious manner of the rigid religionifts of his time, the fanctimo- nious pharifees, who were fo fcrupulous in their meats and their drinks, who laid great ftrefs on wafhings and cleanMngs, to the neglect of more im- portant duties, and the weightier matters of the law. Our Lord repiimands them, and directs them to cleanfe the heart. ( 0: ) When invited to the houfes of his friends, there appears to be no particular provifion made for him. He joins with the family, and in thefe inftances, complies with all the innocent cuftoms of the world. This condefcenfion is a fevere cenfure on thofe who make religion confiil in particular foods, and lay an abfurd ftrefs on all fuch diftinctions. A re- gard to health and temperance, feems to be the only rule that our Saviour prefcribes, or recommends by his example. This fimplicity of manners, and that plainnefs in eating and drinking, (hew an upright heart, and is that mode which requires the lead trouble, and is the bed accommodated to all men. There is always more pride and obftinacy than re- ligion in fuch diftinctions. His religion confifts not in meat or in drink, or in any of thofe trifles which make a great noife in the world. God gives the riches of his goodnefs for men to make ufe of with temperance and moderation. With regard to drefs, he feems to have obferved the fame rule, to comply with the eftablifhed rules of his age and country, with a proper refpect to rank and to ftation. In fuch things there can be no religion. Ufefulnefs, convenience, and modefty, ought to be the only rules for us to confult. Singularity in fuch things denote more pride than religion. That he paid no regard to fuch things in his ex- ample, we have this further proof, that in his pub- lick difcourfes, we never meet with any invective againit drefs or food, or any fimilar things, but i ( 368 ; only cenfuring the impofitions of this kind that were laid upon men, and the heavy burthens that were laid upon their fhoulders. When drefs is converted to the purpofes of fuperdition, and to at- tract the notice and veneration of the multitude, as was tne cafe with the pharifees, then this abufe never fails to meet with his fevered cenfure. And when thefe fame pharifees are fubftituting meat and drink in place of the elfentiai duties of the law, and the eternal obligations of morality, he interferes and expofes thefe impofitions to the world. But in no o:her cafe does he condeicend to notice the drefs or food of man. And if his food and drefs were in compliance with the common cuftoms of the world, fo in the other parts of his manners, he was unaffectedly plain He mixes without didin&ion with people of different qualities and ranks ; and is equally courte- ous and attentive to all. Though he himfelf was in the lowed Ration, and in the mod abje£t poverty, yet he never indulges his envy or hatred by holding up the rich and the great as examples of the mod profligate manners. We meet with no declama- tions againd perfons in power and authority, and no promifcuous cenfures of their luxuries and op- preffion. Thefe proceed oftner from malice and envy, than from a regard to truth and virtue. Sometimes he has members of the fanhedrim for his companions and difciples, as Nicodemus and Jofeph of Arimathea ; and fometimes he is in com- ( 3*9 > pany with the rulers of the fynagogue, and with Roman centurions, but more commonly, he is em- ployed in the lower claffes of life, among publicans and finners ; and he is the fame to all : he treats all with a proper diftinction. Fatigued with the world, and to give. us an example, he retires from its noife and buttle, to the houfe and fociety of his friends. His company feems to have been determined by accident, or rather from the occafions men had for the interpofition of his power and benevolent offices. But as his manners and example were far re- moved from aufterity, fo were they equally diftant from every kind of licentioufnefs. He was without blemifh and without fpot. When he mixes with the world, it was not to join in their follies and excefles, but rather to reclaim men from their vices. He affociates with finners, but it was to condemn fin by the purity and excellence of his example. We learn from him then this leiTon, that good men mould not retire from the world, but fhould fted- faftly (land by their pod ; and let their light fo Jhine before men, that others feeing their good works * may be led on by the luftre of their example, to imitate their manners, and to be partakers of their joy and final reward. They are to be the fait of the earth. In the manners of our Lord, as there was no fournefs nor peevifhnefs, nothing of ill-nature or morofenefs in his temper ; fo there was no levity, no intemperance, no wanton and riotous mirth, Bb ( 37° ) He never joined in the fafhionable follies of the great, nor in the rude noife and clamour of the multitude. It requires a well-balanced mind to keep in that happy medium, which neither difgufts by foumefs or fupercilious pride, nor offends by a wanton and intemperate levity. How admirably regulated muft that conduct have been to preferve himfelf from any well-grounded cenfure, amidft fo many fevere, artful and watchful enemies ! The charges produced againfl him upon his trial con- tain the mofl complete encomium upon his life : he was called a blafphemer, a raifer of fedition, and an enemy to Casfar. Thefe were all fully re- futed by the whole tenour of his life : and fuch things being laid to his charge, (hews the induftry and keennefs of his enemies, but at the fame time tells us, that the mod watchful malice and envy could difcern no fpot or blemifh in any part of his conduct. To be fo holy and fo pure as to receive that public teftimony from Pilate, after hearing all the crimes and charges which with violence his enemies urged againfl: him, I find no fault in this man, is the ilrongeft expreflion that could be given of the real excellence of that inimitable character. Such an example the world undoubtedly wanted ; fuch an example was the mofl: proper for man : and its being fo wonderfully adapted to human nature is one of the cleared: evidences, that he came by the appointment of God, that he was under his influence and direction; and that his ( 37* ) example is of the utmoft importance for the regu- lation of our life. 12. It is proper alfo to add this other obferva- tion on his example. The affability of his manners, and his condefcenfion, on all occafions, to human weaknefs and infirmities, give ftrong indications of his being a meffenger from heaven. The purity of kis example and its very great extent are checks to fin, and the mod animating motives to virtue ; but his condefcenfion to our infirmities and the gracious allowance that he gives to finners, open the door of mercy and hope to the penitent. He came not to condemn the worlds but that the world through him might befaved. And nothing places this affurance in a fairer light, than the readinefs with which ha receives all returning finners. Human weaknefs and infirmities, our daily railings, our liablenefs to be fur- prized, and the unavoidable temptations to which we are expofed, mud over-power men with dread and defpondency, if no allowance were to be made by our Mediator and judge, for all fuch failings and im- perfections. But the manner in which he treats the penitent is fuch, that whilfl he gives no encou- ragement to fin, yet he opens the arms of mercy to receive every one that fincerely repenteth. In the hiflory of the woman caught in adultery, you fee the inexorable feverity of man ; and in contraft, the tender mercies of the great Father of all, manifefted by his well-beloved Son. Befides irany exprefs declarations, we have fome of th$ Bba ( 37* ) moft beautiful parables fpoken by our Lord, which raifes mercy to the brighteft throne. We have the parable of the loft fheep, which contains a fa- miliar illuftration of the mercy of God to finners. But nothing can give us a more (hiking reprefen- tation of this amiable and divine attribute, than the well-contrived and affecting parable of the prodigal fon. There is fo much reafon and goodnefs in all thefe, fo much like the ufual dealings of God with men, and fo well accommodated in all refpects to weak human nature, that he that taught thefe in fuch perfection muft have been endowed with admirable wifdom, with that wif- dom which is from above, and bears all the marks of a meffenger from heaven, and of the Saviour of the world. But, befides thefe inftances of his goodnefs and affability in his treatment of finners, you fee the utmoft fweetnefs and condefcenfion in his general dealings with mankind. There is not an inftance of his refufmg a reafpnable petition, or denying any proper requeft. Many were the applications made to him for his healing power and mercy. He Mens without diflin&ion to all thefe applications and grants immediate relief. To be miferable and diftreffed, infirm, lame or blind, was a fufficient recommen- dation to the Saviour of the world. He com- plains of no fatigue, no trouble, no preffure, and ihews no figns of uneafinefs or difirefs. All are heard and all anfwered. And this merciful affift- . ( 373 ) ance is accompanied with fo much goodnefs, that, whilft you adore that power that holds a fovereign command over all nature, you muft be charmed with his affability and grace. His difciples, like ordinary men, feel uneafy, and much haraffed by the number and fometimes by the rudenefs of the petitioners, fuch as when the blind men made their application ; but their divine matter makes an allowance for the importunity and eager- nefs of his fuppliants : he is only attentive to grant them the fpeedieft relief. You can no where find a more interesting picture of true goodnefs and condefcenfion, than where the difciples are thrufling back the little children, and reprimanding their pa- rents for the intrufion. Suffer little children to come unto me and forbid them ?iot, for of fuch is the king- dom of God : and he took them up in his arms and bleffd them. Now compare this condefcenfion with the furly manner of fome of the pbilofophers, proudly feated in their chair of wifdom, and forbidding all but the initiated to enter into their fchool. From the height of their learning and fancied pre-eminence, they look down with contempt on the reft of mankind, as an ignorant rabble and infinitely beneath their re- gard. Behold* the ever-blelfed Son of God diflribut- ing his healing power, his inftructions and his blefT- ings equally upon all, difperfing his goodnefs on every rank and condition of life. What other proof can we defire of his heavenly origin, than his refem- Bb 3 ( 374 ) blance to him who caufes his fun to (hine, and his rain to defcend upon the evil and upon the good, upon the juft and upon the unjuft ; who delighteth to make mankind happy, and watches over the mean- eft as well as the greateft of his creatures? The Saviour of the world adapts his inflructions to all mankind ; and their plainnefs fuits every capacity, that the whole rational creation may hear, learn and rejoice. 13. But amidft great condefcenfion, it is necef- fary to fupport a proper dignity, to preferve an uni- form and confident character. To humour the parTions and follies of the great, or to fall in with the prejudices of the people are equally inconfiftent with truth of character and real greatnefs. Men, fome- times from timidity, at other times from an ex- cefs of good nature, bend their actions and manners to fuit thofe with whom they are connected ) but our bleffed Lord, with the utmofl affability and con- defcenfion, ever preferved a ftedfaft regard to the mterefts of truth. He was conftantly employed in correcting prejudices, or in oppofmg the unrighte- ous influence of the leaders of the people. He freely rebuked the errors of his friends ; and, on no occafion did he cpndefcend to humour the paflions of thofe in power and high flations. The ambition, the intolerance, and the worldly views of his fol- lowers he took all proper occafions to correct ; and even when {landing before the tribunals of this world, when his life was at ftake, he made no ab- ( 375 ) jec"t fubmiflion. When the governor or the priefts and rulers put to him proper queftions, he gave an open and an unreferved anfwer ; and when they were haraffing him with frivolous and captious queftions, he maintained a dignified filence. In all thefe parts of his demeanor his wifdom and his dignity were equally confpicuous. He never provoked their perfecution by a petulant or infolent behaviour; but he never mrunk from the truth, whatever might be the confequence. Ha owned himfelf to be the Son of God, to be the Meflias and the judge of mankind, without any apprehen- fion of the conftru&ion his enemies might put up- on this declaration: He never oppofed the ruling powers, or inter- meddled with the eftablifhed governments. He was no enemy to Csefar, he interfered in no political diffenfions, but left the affairs of the world to the management of the men of the world. His chief bufinefs was to carry forward the eternal hap- pinefs of men, and to this he facrificed every thing. His kingdom was not of this world, and providing he was left free in the exercife of his fpiritual king- dom, he wifhed to take no concern in any of the tumults, and ftrife, and buttles of this life. Is not this then the very conduct, and thefe the manners we mould expecl in a divine teacher, whofe only aim is to conducl men in the paths of truth and vir- tue, to immortal glory and happinefs ? This is the very example* we fhould expecl: in a teacher of right- Bb 4 ( 376 ) coufnefs, and in one who came from God and was going to God again. It was of much more import- ance to the world, than the greatefl difplay of power and greatnefs, and it was an example alfo worthy to be imitated. CHAP. IX. The great objecl of all his \Doclrines, Precepts and Example, is to recommend true Piety and Virtue. i. A NOTHER evidence of the truth of his mif- Hon, was, that in his doctrines, his precepts and example, we fee the grand object is to eftabiifh and fupport fubftantial virtue, and a virtue not tinc- tured by fuperftition, and not debafed by punctilious and frivolous obfervances, equally detrimental to folid improvement. He neither recommends rites or any kind of facrifices, nor any other unmeaning cere- mony to appeafe the wrath, or procure the favour of the Supreme Being. The wifeft of men before his time fell in with all thefe weakneffes. Socrates complied with the popular fuperftition, and wor- shipped the common gods of his country ; and in the article of death, ordered a cock to be facrifked to Efculapius. His admirers have laboured to find out fome fymbolical but dark meaning in this laft ad to cover his weaknefs. But the followers of \cfus Chrift are never perplexed with any of thefe ( 377 ) abfurdities in any article of his religion, or in any branch of his conduct : they will never be put to the blufh for any practice of their matter. Both in his doctrines, and in his worfhip, the Supreme Being is never prefented to us as tyrannical or capricious, but as all-powerful and infinitely good, as our preferver, our benefactor, our father and our friend ; as the object of our fupreme reve- rence and love, and to behoved with all the powers of the understanding and heart. Superftition greatly debafes the human mind : it fills it with vain fears or groundless hopes ; but the worfhip and example of Jefus Chrifl prefent him to us as governing the world with juftice and mercy ; as delighting not in the blood of bulls or of goats, but in an honed and upright heart ; as prefer ing mercy to facrifice, and obedience before all ceremonies. Are not thefe then the belt marks df a religion from heaven, which makes men both wifer and better, which does not fink and enflave, but raifes and exalts the human mind ? The religion of the world in general, before the coming of Chrift, is a difgrace to human reafon. They had recourfe often to various and abfurd ex- pedients for difcovering the will of their gods, and •for fearching into the fecrets of futurity. Oracles for this purpofe, of various degrees of credit were to be met with in all parts of the pagan world. Thefe were evidently under the direction of prieft- craft, and delivered anfwers either fo ambiguous 2 ( 378 ) as that they were capable of being tortured to the moft oppofite meanings ; or fo contrived as to fuit beft the purpofes of thofe who were poflefled with the ruling powers. And, befides thefe oracles to which they had re- courfe only on extraordinary occafions, they had many inferior ways of interpreting the will of their divinities ; by the entrails of victims, the number and flight of birds, the eating of chickens, and an infinite variety of fuperflitious practices, perplexing and dif- trefling to the human mind. Every place was full of their divinities ; and from every appearance they drew fome language, favourable or unfavourable to their wifhes. Every thing therefore became of confequence an object of defire or averfion, of good or ill luck, fortunate or unfortunate: and thus in every important undertaking, the mind of man was kept in perpetual anxiety and apprehen- fion. From the religion'' of Jefus Chrift all thefe follies are banifhed. We are to fear God only, and him. only are we to ferve. We are to feek his favour and friendfhip, by acts of piety and obedience alone. We are forbidden all attempts to dive into futurity : we are forbidden anxiety and all unreafonable con- cern, about what we Jhall eat, or what we Jhall drink, or wherewithal we Jhall be chthed. Men now feel themfelves afhamed of human nature, as it ap- peared under the powerful influence of fuperflition ; and that practifed not by the vulgar only, but ( 379 ) promifcuoufly by kings, ftatefmen, the generals of their armies, and even by philofophers themfelves* Which then is the religion from heaven ? and how- great mult have been the influence and power of that illuftrious perfon, who all at once was able to rid the world of fuch abfurdities, and eftablim in its (lead, a rational worfhip, full of hope and com- fort, and truly fublime ? 2. But his religion eftablifhes fubftantial virtue in another way, by directing all to practice. In his re- ligion there is no theory ; there is no laboured deductions. Upon plain principles clearly exprefled, there is always founded fome interefting duty. He fays God is afpirit. He goes no further, practice immediately follows. Worfhip him in fpirit and in truth. He teaches us God's providence as extend- ing to every thing, feeding the fowls of the air, adorning the flowers of the field, and the practical precepts are : be not of doubtful mind: take no thought what ye Jhall eat or what ye fhall drink, &c; for your heavenly Father caret h for alL If ye know thefe things; happy are ye if ye do them. He gives us a molt affecting view of the gene- ral judgment; the different fentences to be pro- nounced on the righteous and the wicked ; and the everlafling allotment of all men. This is to influ- ence our practice: and here he gives us a mofl ex- alted view of the Chriflian virtues. / was fick and in prifon and ye vifited me, is what he fays to the righteous. / was Jick and in prifon and ye did not C 380 ) vi/it me, is his charge againft the wicked. And he accounts every thing done unto the lead of his dif- ciples, as done unto himfelf; and would reward it accordingly. Speaking of the general refurrection, The hour is coming, in which all that are in their graves Jloall hear his voice and JJoall come forth. Now mark the diitinction which immediately leads to practice : they that have done good unto the refur- reclion of life ; and they that have done evil, unto the refurreclion of damnation. Thefe doctrines and this language are inimitable ! Sometimes the reward goes before the duty, as in the whole of his fermon on the mount. Bleffed are the poor in fpirit, they that mourn, the meek, the merciful, &c. To each of thefe, refpective rewards are promifed. The whole of his parables are fpoken for the en- couragement of fome duty, or for checking fome bad habit. A profligate and irreligious life are ftrongly characterized in the expreilive parable of the pro- digal fon. The effects of careleffnefs and of a cri- minal want of thought are expofed in the cleared light, in the parable of the ten virgins. Attentive hearing and careful improvement are beautifully re- commended in the parable of the fower. And the parable of the talents is a mod excellent illuftration of that maxim, that to whomfoever much is given, of them alfo much will be required. The parable of the rich man and Lazarus is a itriking reprefenta- tion of the effects of luxury, in ruining the moral and religious character j and teaches at the fame ( 3«0 time, that a man may be poor and defpifed in this world, and yet be a high favourite in the court of heaven. And where can we find tendernefs and companion delineated in fuch lovely colours, as in the character of the good Samaritan, drongly con- traded by the pried and the Levite pafling by on the other fide ? Whether he delivers parables or doctrines, promifes or threatnings, practice is the end he keeps condantly in view. And in this cer- tainly confid the excellence and eflence of true religion. 3. The religion of Chrid is peculiarly didin- guifhed by the excellence of its example, by the bed fydem of morals, by the fublimity of its doc- trines, and by the nohled motives, that can enter into the heart of man. The great aim is to make men happy, by edablifhing them in the practice of the pured virtue ; to make men fit for the future world, by making them ufeful and truly excellent in the prefent world. The precepts of the gofpel take in the wided compafs. They extend' not only to every action, but to every thought and affection of the heart. They confult not merely the happinefs of the individual, but the welfare and happinefs of fociety, and of the whole rational world. Jefus Chrid was ufhered into the world with the procla- mations of Peace on earth and good-will towards men. Both his precepts and example lead to peace. He forbids not only injudice and every fpecies of dif- honedy and fraud, but wifhes to root every evil and C 382 ) malevolent paffion from the heart, wrath, vengeance, hatred, envy, and ill-will ; and to implant in their room, meeknefs, tendernefs, forgivenefs, and love. He teaches univerfal benevolence to friends, to neighbours, and even to enemies ; and he exemplifies thefe in his own conduct. Were ail men, who pro- fefs his religion, to be governed by his precepts and example, this earth, with all its miferies, would be converted to a paradife. The fabulous golden age would, in reality, return to men. Viewing then in every light thofe benefits that it has conferred upon the world, we mud acknowledge it to be the offspring of the Father of mercies and the God of all grace and confolation, and to be the bed gift of heaven*. 4. Another inftance of the wifdom and perfec- tion of the gofpel, is its being happily accomodated to all ranks and claffes of men. It is adapted to the tafte and comprehenfion of the moft refined underitanding, whilit it is brought down to the level of all endowed with common fenfe, and the mod ordinary capacity. It interferes not with any lawful bufinefs, or any of the honeit occupa- tions of life. No extraordinary length of time is required to be devoted to its peculiar fervice ; for it enters or mould enter into every condition and employment, to regulate and direct men in ail things. This is a particular mark, which, I think, may ferve to diftinguifh it from every fyftem of re- ligion. No particular time is appointed for the ( 3§3 ) folemn fervice of religion, by the immediate com- mand of Chrift himfelf. It is perhaps impoffible to define this time with fuch precifion as to fuit all conditions and capacities, and to be adapted to the feveral tempers and wants of men. The great ob- ject is to maintain a habit of piety, and a regard to the divine prefence ; and this will require differ- ent attentions and exertions, proportioned to our prevailing habits and tempers. The Apoftles and primitive difciples feem to have fet apart the firft day of the week for folemn fer- vices. And their example we mud allow to be highly refpectable, and worthy of imitation. The good effects flowing from fuch an inftitution, are a fufficient j unification of its obfervance ; for without focial worfhip and devotion, religion never can fub- fift in the world. But the Saviour of men and the great lawgiver of his church, has left us no public injunction or authority for this particular day ; be- caufe it was perhaps impoflible to prefcribe it in fuch a manner as would be equally fuitable and convenient for all. Neither does he, for the fame reafon, deliver particular rules for the form of our religious fervices, nor limit their duration : all thefe depend fo much upon temper, wants and particular occafions, that they cannot be comprifed in any one general law. But, by his own example, he has fully recommended to us both focial and private worfhip, as indifpenfable parts of our duty. And may we not be allowed to fuppofe, that the prac* (334) tice of "his immediate apoftles, in their obfervation of the firft day of the week, was derived from fome hint or countenance delivered to them by their divine Lord ? We are allured, that many things that he faid and did 'were not committed to any writing ; and perhaps this may have been omitted, becaufe not eafily to be reduced to any general rule. But their obfervance of the firft day of the week, handed down by uninterrupted practice, recom- mends fufficiently our peculiar regard to this day, as neceflary to the fupport of piety and of duty. 5. But the wifdom and perfection of the gofpel are feen, not only in what it has delivered^ but alfo in the very things that are concealed from us ; not only in its direct commands but alfo in its omiflions. To be ignorant of fome things is equal- ly neceflary for our eafe and happinefs, as to be made acquainted with others. Things that are of no confequence, or that may be left to the regulation of the wifdom and prudence of man ; things, that vary according to climates, fituations, the different ages of the world, and the different ftates of moral improvement, and that are affected by a thoufand other things, which cannot be brought under any general rule or direction, he has left en- tirely to tbe management of the world. He has faid nothing concerning governments, or; matters of flate policy. Thefe come not into his plan : his kingdom is not of this world. Befides they are fo fluctuating and changeable, fhifcing alfo continually ( 38 5 ) according to the different kinds of improvement, and the variable (late and condition of men, that they could be comprehended in no general rule, that would take in all conditions of fociety. But if he has not done this, he has done what is much better; he has delivered good principles and doctrines to govern mankind, applicable to all ftations; and, by the adoption x>f which, man muft be happy, whatever his rank or condition of life be ; and without the obfervance of thefe, no govern- ment on earth can make men happy. Other teachers have too much interfered with principles of this kind. Plato gives to his fanciful republic, laws totally incompatible with any govern- ment, and notwithstanding all his parade of learn- ing, he betrays, in fome things, a fhameful ignorance of human nature. Thefe vifionary theories are feldom applicable to the common purpofes of life. Many things appear beautiful that are by no means practicable. But the excellence of the precepts of Jefus Chrift, is, that being plain and few, and perfectly natural, they are well fitted to the fituation of man. If fome appear to be too pure, too much refined, yet all muft allow, that the more they are practifed, and the nearer men can come to their full extent and perfection, fo much muft they add to the welfare and happinefs of fociety. Every thing, that he fays, proves that he was well acquainted with the nature of man, and all the various fprings Cc ( 386 ) and workings of the human heart. Mahomet waa an earthly lawgiver, at the fame time, that he was pretending to hold a commiffion from heaven. Hi* fyitem coincided with his fanguinary temper and arbitrary fpirit : he eftablifhed defpotifm by fire and fword. But Jefus Chriit looked upon all the governments of this earth as beneath his notice, and leaves them entirely to the direction and manage- ment of men themfelves. This is a ftrong mark of his fuperior wifdom> and of his origin from heaven. 6. Again> in matters of revelation, and in our con- cerns about the fpiritual word, he has made known to us nothing more than was necefTary to direct us to heaven ; and hath kept back from us every thing that can ferve only to gratify an idle curi- ofity, or to raife only our wonder and furprize. He has fpoken to us in general terms about the Su- preme Being, his exiftence and perfections, and the relations in which we (land to him ; and what he has faid on thefe fubjects is highly interefting : but he has given to us no particular explanation of his nature, the mode of his exiftence, the manner how he governs the world, of his peculiar refidence, and a variety of other things grateful to curiofity, but which never could be ufeful, and which we never can perfectly comprehend. He has given to us no particular account of the heavenly manfions and their inhabitants, nothing about the fecret decrees of providence, about fate or free-will, thefe dark fubjects which baffle all our powers. ( 387 ) All that he delivers is for the foundation of hope, comfort, or practice. To thefe all his labours are directed : his great aim is to make men wife unto falvation. Compare him in thefe refpe&s with the religious impoftors that have arifen in the world. Maho- met gives us an account of fome of his journies to heaven, and gives us a detail of fome of the par- ticulars that he faw there. The wildnefs and ab- furdity of the whole relation require only to be fairly ftated, that they may be fufficiently expofed. A modern enthufiaft gives a minute detail of his journey to the upper regions, and introduces a number of particulars, too grofs and too ignorant ever to be entertained for a moment by any one of common underftanding and fenfe. But we meet with none of thefe fables in the gofpel : all is na- tural, and all proper. In my Father's houfe are many man/ions, I go to prepare a place for you ; is one of the mod minute defcriptions, that Jefus Chrift gives of the upper regions. A real meflfenger from hea- ven would never indulge men with fuch fubjedls, becaufe his prefent faculties cannot comprehend them : fuch knowledge could only perplex and dif- tracl: us : it would unfit us for every duty and for every enjoyment in the prefent world : fuch know- ledge would benumb our faculties and bring on an univerfal flupefaction. It would unhinge reafon, which, from many inftances, we fee is incapable of fupporting fuch violent exertions. Great grief or Cc 2 C 388 ) fear, or joy, or hope, or violent averfions, or defifes, are all too much for our weak minds. How wifely therefore do we fee all thefe things are regarded in the Chriftian revelation. Every thing is here made known to roufe, animate, and fupport man ; but a veil is caft over thefe things, that would only diflrefs and diftracl us. This is the wifdom which is from above. This is the happy medium between light and darknefs. Such knowledge as is proper and neceffary, is freely difpenfed to us ; and from the fame principle of goodnefs, and of love, we are permitted to known no more. CHAP. X. Evidence from Prophecy. if A FTER then difmiffing this part, let us pafs to the confideration of that evidence, in favour of Chriftianity, to be deduced from the pro- phecies delivered by our Lord. Thefe prophecies were fo contrived as to furnifh a gradual and increas- ing evidence. Some were fo circumflanced as to have a very fpeedy accomplifhment : others point to a more diftant period : and a third clafs is daily fulfill- ing, or remains to be fulfilled in fome future ages. And the exactnefs of the accomplifhment of thofe al- ready fulfilled gives us confidence to expect, that the ( 3^9 ) future will be accomplifhed with equal faithfulnefs, in their period. Several of the things which he foretold could not be difcovered by any fagacity or forefight- , They fell out even contrary to probability. Of his predictions we may begin with thofe which he delivered concerning his own death and fufferings, and which were very fpeedily accom- plifhed. He warns his difciples of thefe events very early in his miniftry ; and points out the place and a number of circumftances which no human forefight could difcover : circumftances which de- pended entirely on others, and could not be affected or influenced by him. The priefts and rulers were to be the principal leaders : Jerufalem was to be the fatal place : and to aggravate his fufferings, he was to be deftitute and friendlefs : one difciple was to deny him, another to betray him ; and all the reft were to abandon him in the hour of his greateft diftrefs. Such things were clearly foretold and lite- rally and minutely fulfilled. Such particular and circumftantial predictions could never be dictated by the mod profound fagacity, nor refolved into a concurrence of accidents, or to a bold and lucky guefs. He might have ,eafily forefeen his death, but to foretel the time, the place, the inftruments, and the various circumftances of his death, required more knowledge and infight into futurity, than ever fell to the fhare of man. Cc 3 ( 390 ) Befides, if he had not had the moft perfect con- fidence in his power, and the certainty of his refur- rection, what good end could there have been an- fwered by alarming his difciples and friends by fuch melancholy forebodings. It is the bufinefs of au impoftor to keep up the fpirit of his followers by favourable predictions, and by fupporting preten- fions to power and fagacity, till death comes in un- expectedly and blafts all his fchemes and hopes. But Jefus Chrift acts a very oppofite part : he fore- bodes nothing but fufferings to himfelf and his im- mediate followers in this world ; yet fuch aflurances never caufe any defertions in his little family. They adhere to him till the very laft, and the faithful ac- complifhment of fuch predictions ferve to increafe their trufl and confidence in him. And after his triumphant refurrection the recol- lection of his having foretold his death, and all its circumftances, rauft have greatly ftrengthened their minds, and enabled them to look forward with con- fidence and hope to an accomplifhment equally ho- nourable to all the other things he foretold. But his veracity and infight into futurity do not depend upon one detached and folitary prediction : we find a chain of events gradually rifing in fuc- ceflion, to illuftrate and confirm our Lord's wifdom, and to firengthen the faith and hopes of his follow- ers, and their attachment to him, in that age, and in all fucceeding ages of his church. ( 39* ) 2. For, at a proper diftance, after his death and refurrection, we fall in with another great and interefting event, which ferves to proclaim his knowledge of futurity, and at the fame time Hands as an awful monument of punifhment, inflict- ed by Providence on that infatuated people, who rejected and crucified the ever-bleffed Son of God. The deftruction of Jerufalem is this event. It was predicted by him, with fuch minute circum- ftances, that it reads like a hiftory, rather than a prophecy of that destruction. There can be no doubt of fuch an awful judg- ment being foretold by Chrift. The gofpels and all the writings of the New Teftament were compleated fome years before Jerufalem was deftroyed, if we except the Epiftles of John, and the Book of the Revelation. The gofpels were foon fpread abroad and in the hands of a great number of people. And the early fectaries and divifions that fprung up in the church, feem wifely appointed by Provi- dence to fecure the purity of the Chriftian faith, and to prevent fuch frauds from being foifted in by over zealous Chriftians, with a view to ftrengthen the evidence, or to do honour to the caufe. Befides, the predictions relating to the deftruc- tion of Jerufalem are fo fcattered about and inter- woven in different parts of the gofpel hiftory, that the whole muft have been altered and tranfpofed for to introduce this part. And every where the con- nection is perfect, the flyle is the fame as in the other Cc4 C 39* ) parts of the hiftory, the fame fimplicky and plainnefs : all bear the evident marks of honefty, and remove every doubt concerning the authenticity of thefe prophecies relating to the deftruction of Jeru- falem. 4 ' Another circumftance that gives great weight to this evidence, is the little probability, in the days of our Saviour, that fuch an event could ever happen. Judea was then under the protection and govern* ment of the Romans, and formed a part of that all- powerful empire ; and appeared therefore well-fe- cured againft the violence of faction, and all the at- tempts of a foreign foe. There was no probability at that period of its approaching deftruction. It derived every kind of {lability from this powerful connection. But it adds dill further credit to this celebrated prophecy, that the minuteft circumftances are alfo foretold, Luke, xix. 43. For the days Jhall come upon thee, that thine enemies Jhall caft a trench about thee, and compafs thee round, and keep thee in on every fide, and jhall lay thee even with the ground^ and thy children within thee, and they Jhall not leave in thee one fi one upon another; becaufe thou kneweji not the time of thy v'fitation* Thefe are not vague words, and an undefined prediction, but clear, pofi- tive and determined ; and the event proves that they were all literally fulfilled. You are to add to this another circumftance which clearly fhows the confidence he had in this prediction. The very time is pointed out. It was 7 ( 393 ) not to be immediately, for a number of other things contained in the prediction were firft to be accom- plifhed: but it was to be in that generation. Now hiftory tells us that Jerufalem was deftroyed about 37 or 38 years after the refurrection of Chrift; a period that feems to anfwer to both of thefe charac- ters, and verifies the exactnefs of what our Lord foretold. So there can be no reafonable ground to doubt that this was a real prediction, and that it was deli- vered by our Saviour ; we are then called upon to attend to its accomplifhment. To vouch for its ac- complifhment, we call in then the teftimony of one, who may be regarded, if not an enemy, how- ever no friend to the Chriftian faith. Jofephus, the Jewifh hiftorian, gives to us fuch a particular detail of the deftruction of Jerufalem, that, fupported by fuch evidence, infidelity cannot queftion the truth of the fact. Not one (tone was left upon another of their beautiful and magnificent temple. 3. We cannot help (lopping here to adore the wifdom of Providence in thus producing the mod unexceptionable evidence, in favour of a remarkable part of the gofpel hiftory. Jofephus feems ftudi- oufly to have avoided faying any one thing about Jefus Chrifl or his religion, except in one Ihort paffage, the authenticity of which, upon good grounds, has been queftioned. We can never imagine that he could be ignorant of the exiftence of fuch a perfon as Jefus Chrift, or believe that his followers, at that ( 394 ) time, were fo few or fo contemptible, as to be be- neath the notice of the hiftorian. Tacitus, a cele- brated Roman hiftorian, living in a far diftant quar- ter of the world, and when writing the general an- nals of the Roman empire, takes notice of the Chrif- tians, at an earlier period. From him we find they were very numerous at Rome in the reign of Nero, which was feveral years before the deftruclion of Jerufalem. He tells us pofitively that Jefus Chrifl was their founder, and that they fprung up in Judea, and that Chrift was crucified under the government of Pontius Pilate. It is impoflible then not to believe, that they were very numerous in Jerufa- lem about the period of its deftruclion ; and yet this hiftorian paffes them by in contemptuous filence. Every lelTer feci: is particularly noticed as they rife, and all the changes that took place in their religion are ftrongly marked ; and yet this great revolution in the religious world is never fo much as mentioned. This is a fad inftance how far pre- judice may warp the judgment and pervert the records of hiftory ; and with what caution and cir- cumfpe&ion we ought to judge of the materials. In the prefent cafe, we mufl certainly admit, that there mud have been fome defign in this glaring omiffion ; but a defign which does no honour to the hiftorians ; and fhews fome determined hatred to the Chriftian caufe. Could he vainly flatter him- felf, that his omiflion, whether arifing from reli- ( 395 ) gious zeal or private hatred, would fink Chriftianity into everlafting oblivion ? But mark the hand of Providence in fuch an appointment ! His filence is of more fervice to the caufe of Chrift, than his mod honourable teftimony. For this every hiftorian is compelled to bear teftimony to one of the moft illuftrious facts of the gofpel, and his prejudices and prepofleflions give additional weight to his evidence. How blindly do men frequently execute the decrees of heaven. God caufes. the wrath of man toferve him. Jofephus's narration of the deftru&ion of Jerufa- lem is only a detailed account of what our Lord himfelf delivered in a few words in this celebrated prophecy. Compare what I have already quoted from Luke on this fubjecl: with what is recorded by the hiftorian, and we will find how minutely every particular was fulfilled. Thofe who wifh for a minute hiftory of the de- finition of Jerufalem, will find a full detail of this event in Jofephus's hiftory of the wars of the Jews, and particularly in his fixth and feventh books. It will be fufficient for my prefent purpofe to felect two or three remarkable agreements between the predic- tion and the hiftory. Our Lord fays, Luke xix. 43. Thine enemies fh all caft a trench about thee 9 and compafs thee round \ and keep thee in on every fide. And Jofephus, Book vi. chap. 13., tells us that Titus ordered Jeru- falem to be furrounded by a wall. He traces out the courfe of the wall, and tells us that it was thirty- nine furlongs in extent, and thirteen forts ere&ed ( 396 ) on the outfide. And what was moft extraordinary, that this amazing work was finifhed in three days, though an equal number of months might have been fuppofed a reafonable time. Luke tells us, at the 44th verfe of the fame chapter, And Jhall lay thee even with the ground^ and thy children within thee, and they Jhall not leave onejlone upon another. Jofephus, Book vii. chap. 18. tells us, " That Titus gave or- " ders to reduce the city and temple to a level with " the ground : and that this order was executed " with the utmoft ftrictnefs : fo that this moft diftin- We may dare the commencement of the reformation from the appearance of Wickliff, in the fourteenth century. After that the progrefs Was gradual, though it met with frequent and pow- erful interruption. What was philofophy before this time ? It was little better than monkifli tricks and legendary tales. Where were the arts and fciences ? Small was the progrefs in manufactures, commerce, agriculture, or any of thofe profeffions which improve and adorn human nature. The in- vention of printing was a hundred years after Wick- liff. The Scriptures began to be read and ftudied before we hear any thing of genuine philofophy. Luther, Melancthon, and Cranmer preceded Boyle, Newton, and Locke, n ( 432 ) Our infidels reafon in a retrograde motion : they afcribe all our improvements to philofophy; but it was religion that took the lead. The reformers opened to us the Scriptures, afferted the rights of human nature, laboured and died for the privilege of pri- vate judgment, and broke all thofe fetters that fhackled human reafon. Philofophy crept hum- bly in her train, profited by her labours and fufler- ings ; and now ungratefully claims all the honour and praife to herfelf. Philofophy was unable to fupport the mind of man in this awful druggie. As foon as the reformation became general, we immediately perceive a wonderful change in the hiflory of man : he appears a different creature, with more dignity and importance. And where- ever the gofpel has been profeiTed, in any degree of purity, there you fee human nature under a differ- ent form, more elevated, more dignified, more like what men fhould be, as the immortal offspring of God. In heathenifii countries, or in thofe countries which under the name of the gofpel, have only adopted a fyftem of fuperflition, and where the peo- ple are totally ignorant of its principles, you find flavery in all its horrors, the minds of men deprefied and debafed, more like to the grovelling beads of the foreft than the lord of the lower world. Give to thefe very men the gofpel in its genuine fim- plicity, there would inftantly arife a new world ( 433 3 of creatures, as if truly born again. The gofpel hat been frequently infulted by the pretenfions of phi- lofophy j but we may challenge the infidel to pro- duce that country or people where philofophy ever flourifhed, or more, where it ever benefited man- kind, independent of the gofpel. Wherever Chrif- tianity has appeared in any degree of purity, there you have the befl laws, the beft government, liberty more perfect, property more fecure, human nature in a higher degree of civilization, and man more happy and refpectable. 5. I know the exiftence of flavery, of wars, and of many barbarous cuftoms will be brought for* ward in oppofition to this argument, and infidelity will rejoice to deftroy its force. But, remember we are not to expect human nature in perfection in the prefent date. I am none of thofe vifionaries who look forward with much hope to thefe high degrees of improvement. Before this comes to pafs, mart muft be formed anew. In our beft things we will meet with numberlefs imperfections. But (till this ought neither to blind us, nor to prejudice us againft fuch bleflings, becaufe they do not pro- duce their full effects. If flavery be not banifhed, it is much mitigated. If we have wars, and I am afraid, that in fpite of philofophy, we muft have them to the end of the world ; if we have wars, yet in general thefe wars are not carried on with their ufual horrors ; and they are not ftained with thofe numberlefs cruelties that difgraced the mod ci- Ff ( 434 ) vilized nations of antiquity. If of late we have witneiTed more horrors in the bloody fcenes of the French revolution, and feen wars carried on by that people with more ferocity, more pillage, lefs regard to the practices of civilized nations, Chrif- tianity is not anfwerable here. That nation re- nounced Chriftianity before they plunged into fuch crimes. Philofophy and reafon were their boafled guides. Befides, Chriftianity muft not be made charge- able with all the crimes of thofe who have aflumed its name. Were all men to become fincere believers in its doclrines, and were all honeftly difpofed to obey its precepts, nothing feems better calculated to difTufe comfort, dignity, peace and happinefs in the world. We ought certainly, therefore, to be thankful for that bleffing which has conferred fo many advantages on the human race 3 and which of- fers to them the moft lading happinefs ; and we may flatter ourfelves that mankind, through its be- nign influence, is {till capable of higher degrees of improvement. Excepting the Socratic and Auguftan ages, can we mention any age or country, which was in any degree enlightened, but under the foflering hand of Chriftianity ? And, without any exception, can we name any people where the rights of men were re- fpected, where there was any thing like juft liberty and equitable laws, but under the difpenfation of the gofpel ? In the great ftates of antiquity thefe ad- ( 435 ) Vantages were never extended to the lower orders of the people. Under the beft governments of Greece, the poor were, in general, flaves, and par- took, but in a very flight degree* of the benefits of their conftitutions. 6. We have heard much of the wifdom and im* v provements of the Chinefe ; and our ignorance of that country offers to infidels a fair opportunity to defcant on their fciences and morals, and to contraft them with Chriflianity. But where are the facts to eftablifli thefe aflertions ? In aftronbmy, geography, navigation, fhip-building, printing, telefcopes, micro- fcopes, clocks, watches, magrietifm, ele&ricity, or in the other elegant and ufeful inventions, have we received any hint, any beneficial improvement from that nation, of whofe wifdom and genius we have been accuftomed to hear fo much ? Have our laws, our manners, our natural hiftory been much im- proved by our intercourfe with that people ? We are told that they are the moft ancient nation in the world, that they have never been conquered fo far as to have their form of government fubverted, or their records deftroyed ; that they have annals, that carry them far beyond the age afligned to the world by the writings of Mofes. We mud infer, then, that they are in poffeffion of the collected wifdom of thoufands of generations ; and from their boafted fa« gacity and diligence, we muft expect them to have made the greateft improvement in every fcience ; and yet it is unfortunate for their panegyrifts, that they have never been able to produce a fingle Ff2 ( 436 ) fample of their improvement. Our Sciences are, in no part, enriched from the treafures of thefe wife people. Their religion is the groffeft idolatry, and cannot (land in comparifon with Chriftianity. Our religion, in every comparifon, triumphs, and will rife higher and higher in its claims to our fupreme reverence and regard. A religion, then, fo favour- able to mankind, to their happinefs and improve- ment, fo friendly to the powers of the human mind, and which has the wonderful property of calling forth its fulleft exertions, feems to have the bed pretenfions to a heavenly original, and to have pro- ceeded from him who delights to communicate ta his creatures every good of which they are capable. And this light is not confined to a few reclufe and ftudious men, but extends to the great body of the people. All may partake of its benefit. How like is this to the gift of him who, with an equal eye, regards the rich and the poor, for the Lord is the Maker of them all. CHAP. XIII. A fecond clafs of collateral Evidences arifing from detached Facls and Hiftories. J. T^HE collateral evidences hitherto noticed are fuch as arife from fome of the general cha- racters of the Chriftian religion. But, befides thefe, we may find another clafs, collected from detached ( 437 ) fads or characters, contained in the gofpel hiftory ; and of this clafs I begin with the inflitution of the laft fupper. The inflitution of our Lord's fupper is particu- larly recorded by three of the Evangelifts, and John likewife, in the 13th chapter of his Gofpel, un- doubtedly refers to the fame inflitution ; and in the following chapters, he introduces feveral inter- efling particulars omitted by the other Evangelifls, which arofe on that occafion, fuch as his laft dif- courfe with his difciples, and his animated and af- fecting interceffory prayer. ' As he wrote laft, and knowing how particularly the other Evangelifts had recorded the inflitution itfelf, he might deem it un- neceffary to go a fourth time over the fame ground ; but, that the purpofes of faith and love might be anfwered, he judged it proper to fill up his account with fads not mentioned by the other hiftorians, and which ferve to illuftrate greatly the character and love of his divine Lord. That this was to be a perpetual obfervance wc learn, not only from the exprefs words themfelves of the inflitution, but we collect the fenfe the apoftles put on this command, by finding the fame thing, and upon the fame authority, delivered feve- ral years afterwards by the apoftle Paul, and to a people far removed from Jerufalem. And we are to obferve alfo on this occafion, that this was not a renewal of an inflitution that had been neglected and fallen into difufe : for in the fame chapter where H3 ( 43? ) this inftitution is recorded, he refers to it as a {landing obfervance, and freely cenfures the abufe and profanation of this ordinance, of which the Co- rinthians had been guilty. We are further to ob- ferve, that this ordinance, recorded by Paul, i Cor. ii. was addrefTed and enjoined to a different peo- ple, and inhabiting a different country. This is the ftrongeft evidence, that the inftitution was never meant to be confined to the primitive difciples, or to be reftrained within the limits of Judea. It was a command to extend to all the followers of Chrift, in every age and in every country. And that this was fo underflood by the primitive Chriftians is evi- dent from the regard paid to this command by all ihe followers of Chrift. We meet with fome traces of this obfervance in the Acts of the Apoftles ; and this inftitution has come down to us in an un- interrupted obfervance, to the prefent day. No church hiftorian has been able to give us any other origin of this inftitution, obferved by all Chriftians ^lmoft without an exception, but what we derive from the authority of Chrift himfelf, in this clear and exprefs command. I would not wifh to lay much ftrefs on any evidence that is not clear and determinate, but I cannot help taking notice of what the confular Pliny fays to this purpofe, who wrote about 70 years after the refurrection of Chrift. In his celebrated letter to the emperor Trajan, con- cerning the primitive Chriftians, he thus writes, " They affirmed that the whole of their fault or ( 439 > u error lay in this ; that they were wont to meet mwm jj YB 3006G ^0 SITY OF CALIFORNIA ^ ? LIBRARY OF THE UNIVERSITY OF CALIFORNIA s4 ^4444^ = ■vr - ^ 'opoy y J \/ An. SITY OF CALIFORNIA LIBRARY OF THE UNIVERSITY OF CALIFORNIA P rfG&Z&fcf^ $&8ft8fl II mm ■ 5*1 ■■] v ":-: : 'i m