, < 
 
 i
 
 Ex Libris 
 C. K. OGDI^N
 
 
 Dr. B A L G U Y 
 
 DISCOURSES.
 
 
 Lately Publijhed, 
 
 By THOMAS BALGUY, D. D. 
 I. 
 
 DIVINE BENEVOLENCE ASSERTED; 
 
 I? T ' ^ 3 i ^L. 
 
 And vindicated from the Objections of ancient 
 
 and modern Sceptics. 
 II. 
 
 AN ESSAY ON REDEMPTION, 
 
 BY THE LATE 
 
 JOHN BALGUY, M>> QAy T Yft 
 
 of NORTH-ALLF.RTON, in the County of YoRK t 
 
 and PRKEt-NDARY of SAKUM. 
 
 Tirft printed in the Tear \~\\. *Rc*ul>r>.fjjed, with aa introdit&ory 
 Dijcmcrfe, '1785. 
 
 Filius regis, laboribus toleratis, 'vulneribufque patris caufd fvfcefif/f, 
 poteft jus hoc a patre acquirere, ut, qm ftiihtite fu<e women datii^i 
 tint, veniam accibiant ccmniJTorum, toft id G? premiorum tint 
 capacts. 
 
 GROTIUS. 
 . 
 III. 
 
 DISCOURSES ON VARIOUS SUBJECTS, 
 By WILLIAM SAMUEL POWELL, 
 
 Late Arch-Deacon of COLCHESTER, and Matter of St. John'j 
 College, CAMBRIDGE.
 
 DISCOURSES 
 
 O N 
 
 VARIOUS SUBJECTS. 
 
 
 
 BY THOMAS B A L G U Y, D. D. 
 
 - 
 
 ARCHDEACON and PREBENDARY of WINCHESTER, and 
 
 formerly FELLOW of ST. JOHN'S COLLEGE, in 
 
 CAMBRIDGE. 
 
 IP I could flatter myfelf that thefe EfTays have any Merit, it 
 is in fleering between the Extremes of Do&rines feemingly 
 oppofite ; in pafling- over Terms utterly unintelligible, and in 
 forming a temperate, yet not inconfiftent Syilem. 
 
 WINCHESTER: 
 
 PRINTED FOR LOCKYER DAVIS, IN LONDON, 
 PRINTER TO THE ROYAL SOCIETY. 
 
 MDCCLXXXV.
 
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 oJ amu svs K>n ao 
 
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 Al ^fiau^qqu 
 
 X^rfo v/e?ni I , y 'bns ^o 
 
 -ii^ : 
 
 eidl nl ebiqxa 01 t 5i2 C 3m lim^^ 
 -H3 I ohil ^bvil ar^: 
 b^B^qai eS TasuM TJ 
 -boog. Ti/o^ "to
 
 Stack 
 Annex 
 
 TO THE 5 
 
 105" 
 
 KING. 
 
 S 1 
 
 
 I Should not have prefurned to 
 offer thefe Difcourfes to your 
 MAJESTY, if I had not been per- 
 fuaded, that they might be of Tome 
 jfervice in fupporting the caufe of RE- 
 LIGION and VIRTUE. I knew they 
 could have no ftronger recommen- 
 dation to your MAJESTY. 
 
 Permit me, SIR, to exprefs in this 
 public manner the lively fenfe I en- 
 tertain of your MAJESTY'S repeated 
 favours : particularly of your good- 
 
 nefs 
 
 -
 
 DE D 1C A T I O N. 
 
 fiefs both in naming 'me to a high 
 ftation in the Church, and in allow- 
 ing me to decline it. Nothing 
 could be more flattering than the 
 offer made me ; or more acceptable, 
 
 in rny infirm ftate of health, than 
 
 , J 
 
 the leave given.me to clofe my days 
 in privacy and retirement. I can- 
 jiot but be proud of the- honour I 
 have received, and forward to profefs, 
 on all occafions, the inviolable at- 
 tachment and gratitude with which 
 I arn, 
 
 SIR, 
 
 Your MAJESTY'S 
 Moft dutiful 
 
 Subject and Servant, 
 
 TKO. BALGUY,
 
 
 anibst 
 
 r T E ^ T Vrri ^ 
 
 . oiiru .10 j 
 rHJcarl lo aJBil onfini vm )i 
 
 Three DISCOURSES preached before the 
 UNIVERSITY of CAMBRIDGE. 
 
 -. v 
 
 C O N T E''^ l< t"S. 
 
 -to in- TOP, crnm .10 ; om absm T^H, 
 
 ON 
 
 -: Youth. svifpa P.I. 
 
 j Cor. xiv..(3tBfi' 30 tlfi,.^C' 
 
 ^^ ye children^ but in underfiandin? 
 tl'/f ^i^UJJjfiiTi DuB . s A 
 
 DISCOURSE II, JII. 
 
 On the Vanity and Vexation of our purfuits 
 
 EcclefV i. i?^l 
 
 in much ivifdom is much grief : and he that 
 incrcnfeth knowledge} increafeth forroiv. 
 
 Two
 
 via CONTENTS. 
 
 Two DISCOURSES preached in the CATHE- 
 : BRAL CHURCH of WINCHESTER. 
 
 
 DISCOURSE IV. 
 Preached in 1763. 
 
 On the Anniverfary of the Reftoration of 
 King Charles II. p. 53. 
 
 n .od\M i3Y ^dJ oi 
 
 2 Sam. xix. 30. 
 
 Yea let him take all, forafmuch as my lord the 
 king is come again in peace unto bis <yivn 
 boufe. 
 
 DISCOURSE V. 
 
 Preached December 13, 1776. 
 
 Being the Day appointed by Authority for a 
 General Fail, on Account of the American 
 
 > VT ^"^vWi i'- iWkJ 
 
 V/ar. 
 
 
 P- 7 
 
 o. 
 
 AAs vii. 26. 
 
 - iS;Vv f , ye are brethren -, *u?by do ye 'wrong Gilt 
 to another 'X 
 
 T - 
 
 Two
 
 CONTENTS. ix 
 
 Two DISCOURSES preached in LA.MBETH 
 CHAPEL, and published by Order of the 
 late Archbiihop. 
 
 DISCOURSE VI. 
 
 On-Church-Aurhority. p. 86. 
 
 Preached- at the Confecration of Jonathan 
 Shipley, D. D. Lord Bifhop of Landaf*, 
 in the Year 1769. 
 
 ^\ Heb. xiii. ij. 
 
 Obey them that have the rule over you, andfub- 
 mit yourfelves; for they watch for your fouls. 
 
 DISCOURSE VII. 
 
 On the fame Subject. p. 109. 
 
 Preached at the Confecration of Richard 
 Burd, D.D. Lord Bifhop of Licbfield mi 
 Coventry t, and of John Moore, D. D. 
 Lord Bilhop of Bangor$. 
 
 I Pet. ii. 13. 
 
 Submit yourfehes to every ordinance- of man- for 
 the Lord's fake* 
 
 uv; T 
 
 Now Bp. of St. Afaph. f Now Bp. of Worcefler. 
 t Now Archbifliop of Canterbury. 
 
 a Two
 
 x CONTENT S. 
 
 t ] \ Cl A IT r) 
 
 Two DISCOURSES preached at the ARCH- 
 
 , in- the Years 1776 
 and 1782. 
 
 DISCOURSE VIII. 
 
 On the Difficulties which attend the Study 
 of Religion. p. 129. 
 
 Ifaiah xlv. 15. 
 
 Verily then art a God that hideft tbyfelf, O 
 God of Ifrael the Saviour. 
 
 DISCOURSE IX. 
 
 Of Salvation through Faith in Chrift. p. 146. 
 
 - ".fis/f \*\(~\ 
 
 Eph. ii. 8. 
 By grace ye arc fayed through faith. 
 
 Seven CHARGES, delivered to the CLERGY 
 of the ARCHDEACONRY of WINCHESTER. 
 
 CHARGE I. 
 
 On the Character and Conduct of a Minifter 
 of the Gofpel. p. 167* 
 
 Delivered at the Archdeacon's Primary Vifi- 
 tation, in the Year 1760. 
 
 CHARGE
 
 CONTENTS. xi 
 
 CHARGE II. 
 
 r 032l 
 
 On the Nature and End of the Chriilian 
 Revelation. 
 
 Delivered in 1763. j Q 
 
 CHARGE III. 'flO 
 
 On Religious Liberty. p. 208. 
 
 >. 
 
 Delivered in 1766. 
 
 CHARGE IV. 
 
 On the diftind: Provinces of Reafon and Faith. 
 
 p. 231. 
 Delivered in 1769. 
 
 CHARGE V. 
 
 Of Subfcription to Articles of Religion. 
 
 p. 252. 
 
 Delivered in 1772. 
 H31 
 
 CHARGE VI. 
 
 On the true Value of Faith and Morals, p. 281 . 
 
 Delivered in 1778. 
 
 '-opMbrbiA arfj j : 
 
 CHARGE 
 
 I A H 3.
 
 xii CO N T E NTS. 
 
 CHARGE VII. 
 
 On the Sacraments. p. 295. 
 Delivered in 1781. 
 
 CON cio habita in Templo Beatae Marke, 
 
 Anno 1758. 
 
 Pro gradu Dodoratus in Sacra Theologia, 
 MATT. vii. 16. 
 
 p. 3 2I 
 
 D IS-
 
 DISCOURSE I.* 
 
 . 
 
 The different Charafters of AGE 
 
 and YOUTH, 
 
 
 
 i COR. xiv. 20. 
 
 In malice be ye children, but in underjlanding 
 be men. 
 
 IT has been obferved by a celebrated writer, 
 that Touth is the feafon of virtue. He 
 might have obferved, with equal truth, that 
 it is the feafon of vice: fince every age of hu- 
 man life has vices, as well as virtues, which 
 are almofl peculiar to itfelf. The decay of 
 our minds is not, like that of our perfons, 
 uniform and general : for here the grace 
 which one feature lofes, is frequently tranf- 
 ferred to another : lingle parts may grow de- 
 
 * Preached before the late Duke of Newcaftle, Chan- 
 cellor of the Univerfity, in the year 1754. 
 
 B formed
 
 2 DISCOURSE!. 
 
 formed or difproportioned j while the fum of 
 beauty continues fHll the fame through the 
 whole period of our exigence. 
 
 I l J O J 
 
 There is as little reafon for the refleclions- 
 we often hear on the improvement or decay 
 of national merit. Kingdoms, as well as men, 
 have their different flages, of infancy, of ma- 
 turity, of old age: and each of thefe is by 
 turns admired or cenfured, according to the 
 different point of view in which it is confi- 
 dered. Some applaud the induftry and fru- 
 gality of a riling people; and complain with- 
 out ceafing of the effeminacy and luxury of 
 more polifbed times. Others again are de- 
 lighted with the improvement of arts, the 
 extenfion of commerce, the refinement of 
 manners, which are found in a fettled and 
 fiouriming jftate ; and look back with con- 
 tempt or pity on the ignorance and barbarity 
 of their anceftors. Both have a {hew of rea- 
 fon, and they have only a mew of it, on their 
 fide. The circumftanees they obferve are,, 
 indeed, what they feem to be : but the ob- 
 fervers are deceived, when they draw a ge- 
 neral conclufion from an imperfecl: and par- 
 tial view. 
 
 There
 
 DISCOURSE I. 3: 
 
 There is no time of life, in which human 
 Virtue is not expofed to difficulties and dan- 
 gers : but it is never expofed at any one time 
 to dangers of every kind. Our trials are va* 
 rious; but they are fucceffive: and we have 
 no fooner removed one obftacle in our road 
 to perfection, than we are croiTed by another. 
 Hence the Scriptures have taught us to con- 
 fider the whole courfe of our lives as one 
 continued warfare. The different enemies 
 we have to encounter, do not attack us with 
 united force ; but come on fingly to the 
 tharge : their attacks however follow, one 
 after another, without any interval or inter- 
 toiffion ; we are fubjecl: to perpetual alarms 
 and fears, and it requires our latmofl vigilance 
 to make good that pofl, in which we are 
 flationed by the decrees of heaven. 
 
 It is the bufmefs then of a chrifHan, who 
 is fincere in his profeffion, and animated 
 by the profpect of that immortal prize, which 
 will one day be the reward of his labours, 
 to compenfate the difadvantages of his litua^ 
 tion, by the fleadinefs and refolution of his 
 conduct. For, however he may be tempted, 
 he is not compelled to be vicious. He may, 
 
 B 2 if
 
 4 DISCOURSE I." 
 
 if he pleafes, acquire thofe virtues, -which 
 are moft uncommon in the ftation he pof- 
 fefles ; and forbear thofe vices, which arc 
 moft peculiar to it. The taik indeed is dif- 
 ficult: but it is great, it is glorious 5 it is 
 worthy the ambition- of a man and a chriftian. 
 
 
 
 Agreeably to this reprefentation, theapof- 
 tle exhorts Us to unite in our characters, 
 qualities which are ufually found Jeparate, 
 the Benevolence of Youth and the Wifdom 
 of Age. If we reftgn ourfelves to the domi- 
 nion of chance and nature, and leave our 
 manners to be formed-, as it may happen, by 
 the different circumflances of life : we mall 
 begin our courfe with a foolifh and undifcern- 
 ing generofity, we ihall end it with a felfifh 
 and malicious prudence. But though this 
 be the natural courfe of our paffions, it is 
 not the courfe prefcribed to them by reafon 
 and religion. Thefe will teach us to diftin- 
 guifh in both characters between what is va- 
 luable, and What is hurtful ; to be children 
 in malice, and yet men in underftanding. 
 
 At our firft entrance into the theatre of 
 the world, the novtlty of the objects with 
 
 which
 
 DISCOURSE I. ''g 
 
 which we are furrounded, infpires us with 
 alacrity and joy. Every ftep we take difclofes 
 to us fome new fcene of delight and pleafure : 
 and this conilant fucceffion of agreeable fpec- 
 tacles prevents all fufpicion of the dark and 
 gloomy profpecls, which are foon after to 
 open on our view. Hence, from a thought- 
 lefs gaiety of heart, we are pleafed, we are 
 fatisfied, with every trifling occurrence; and 
 miftake empty fhew arid parade for folid hap- 
 pinefs. Such a.difpofition of mind, though 
 fpringing only from ignorance and inexperi^- 
 nce, is yet extremely favourable to our focial 
 paflions. Chearfulnefs and good-nature are 
 almoft infeparable companions. The more 
 .eafily we are pleafed t the more apt we are to 
 love and to forgive > the more willingly we 
 open our hearts to fentiments of generofity 
 and friendmip. The joy we feel in our breafts 
 will not be confined there; but naturally 
 overflows in grateful acknowledgments to 
 thofe who have been the authors or inftru- 
 ments of it, and in kind offices to all around 
 us. Unaccuftomed to fuffer harm, we are 
 unapt to fufpeft it; and he who is free from 
 fufpicion, is free from malice. 
 
 B 3 Such
 
 -6 DISCOURSE I. 
 
 Such is the amiable picture of human nar 
 ture, as it comes frefh out of the hands of its 
 Maker, unfpoiled by the converfe of men, and 
 the dear-bought experience of the ways of the 
 world ! But now that very fituation, which 
 (from the conflitution of our nature) gives 
 birth to fo much virtue and fo much happi- 
 nefs, is (through our own neglect) almoft 
 equally fruitful in vice and mifery. For, as 
 a balance to thefe fmgular advantages, Youth 
 is expofed to fmgular difad vantages, and fur- 
 rounded with dangers on every fide. The 
 want of experience, the imperfection of rea- 
 fon, the impetuofity of our paffions, all conr 
 fpire to divert us from our deitined courfe, 
 and engage us in a life of diforder and folly. 
 
 If virtue and benevolence were fynonimous 
 terms, we muft unavoidably give the pre- 
 ference to our jlrjl years, beyond every fuc- 
 ceeding part of human life. But neither is all 
 virtue benevolence ; nor is benevolence of 
 every kind, and under all circumftajices, juftly 
 intitled to the name of virtue. It is virtue 
 to purfue, by juft and rational means, our 
 civn welfare and happinefs : it is vice to 
 neglect this end, or to facrifice it to our 
 
 paflions*
 
 DISCO U R SET. 7 
 
 paffions. It is furely virtue, both to culti- 
 vate in our breafts, and to exprefs by our 
 words and actions, a ferious regard to the 
 Governor of the world: and it is vice in the 
 highefl degree, to forget Him that made us ; 
 to be unmindful of His power, and unthank- 
 ful for His goodnefs. On the other hand, 
 it is not virtue, from whatever principle we 
 act, to partake in the faults and follies of 
 others 3 to comply with men's humours, in 
 oppofition to their interefr,; or to promote 
 the intereft of thofe we love, by actions de- 
 ftrucYive to the whole community. In fhort, 
 benevolence, vfitfe'lf> is perfectly indifferent ; 
 as mucli fo, as any other paffion: it then 
 only merits our approbation and applaufe, 
 when it uniformly fubmits to the direction 
 of tfeafon. 
 
 Affedion is a blind and undiftinguifhing 
 principle; felicitous only for immediate gra- 
 tification, and inattentive to future dangers. 
 A kind heart, without a found judgment^ is 
 ftlmoft as likely to do harm as good. Nay it 
 may juftly be queftioned whether malice itfelf 
 has been productive of greater mifchiefs to 
 mankind than undifcerning and thoughtlefs 
 B 4 friend-
 
 8 DISCOURSE I. 
 
 friendfhip. Sometimes it engages us to in- 
 jure ourfehes, without any real advantage to 
 others; fometimes it defeats its own end, and 
 proves fatal to thofe whom it means to ferve: 
 and very frequently it leads to a violation of 
 thofe univerfal rules of truth and juftice, 
 which are the fupport and fecurity of every 
 Jocial good. 
 
 But the circumflance which deferves our 
 chief regard, is the tendency of this mifguided, 
 principle, to cut off the very means by which 
 it ought to have been regulated j to prevent 
 or retard oyr progrefs in wifdom. If we have 
 too haftijy yielded up our hearts to the firft 
 feducers .whom chance has thrown in our 
 way; we might yet guard againft the ill 
 cffeds of our choice by juft reflection and 
 attentive obfervation, were it not the nature 
 of paffioriy to mifreprefent its own object. But 
 the inclination we have conceived, however 
 Vinreafonable, will feldom fail tojujlify itfelf j 
 will enable us to difcover imaginary virtues* 
 and make us blind to real faults ; blind too to 
 every ill effect either of imprudent confidence, 
 or unbounded indulgence. Nor can any 
 thing but experience open our eyes: a guide 
 
 which
 
 DISCOURSE I. 9 
 
 which only juft flews our error, when it is 
 too late to repent of it. 
 
 Benevolence then, when joined with folly, 
 can never form a virtuous character. Let us 
 now turn our thoughts to a different profpecl:, 
 and confider the union of wifdom and malice. 
 The former, as we have feen, is the chara&er 
 of Youth : the latter too often takes place in 
 our riper years* 
 
 ' 
 
 Length of days, among numberlefs other dif- 
 advantages, is almoft-fure to be attended with 
 difgufl and fatiety. Men areconvinced from re- 
 peated trials of the infignificance, and folly, and 
 emptinefs, of thepurfuits,thepaffions,thejoys 
 of Youth : and they are exceedingly apt, whea 
 they have made this difcovery, to be chagrined 
 and foured with the difappointment. In this 
 difpofi tion of mind, they are prone to receive 
 ill impremons, and to view every object in an 
 unfavourable light: quick in difcerning faults 
 and errors, flow in acknowledging, and even in 
 perceiving, merit. Add to this, that expe- 
 rience has taught them to be cautious of 
 trufting to fair appearances, to doubt the fin- 
 ^erity of the flrongefl profeffions; and to im- 
 pute
 
 io DISCOURSE I. 
 
 p'utc the rnoft fpecious and plaufiblc actions 
 to fome latent principle of intereft or paffion. 
 And, having loft their tafte for thofe pleafures, 
 which they had once purfued with fo much 
 ardour, they are forced to fubflitute in its 
 place a new iet of defires and inclinations. 
 Wealth and power are now confidered as the 
 fupreme ends, the moft important bufinefs of 
 life: and the purfuit of thefe weakens every 
 focial attachment, and affords perpetual oc- 
 cafions of ftrife and enmity. The companions 
 of our Youth are recommended and endeared 
 to us by the ihare they take in our pleafures: 
 we naturally conceive an efteern and affection 
 for thofe who are partners in our joy. But, 
 in our riper years, they who aim at the fame 
 objects with ourfelves are confidered, not as 
 partners, but rivals : and he who owes his fuc- 
 eefs -to our difappointment, is the object not 
 of efleem, but of envy and hatred. 
 Jnu oirfionj -: 
 
 Thus are men gradually formed to a con- 
 tracted, a feifiOi, a malicious tern per of mind: 
 and the wifde-m which ought to have directed 
 them in the purfuit of genera) happinefs, be- 
 eomes ah inftrument in their hands of vice 
 and rriifery. The improvement of their un- 
 
 derflanding
 
 DISCOURSE I. ji 
 
 derftanding ferves to no other purpofe," but to 
 render them more artful and more fuccefsful 
 in doing mifchief. And, what is worfl of all, 
 their inclination to mifchief increafes with 
 their ability. The more they know the world, 
 the more they hqte it. That fuperior ikill 
 and difcernment, which is the refult of long 
 experience, difcovers to their view every im- 
 perfection, every foible, of human nature: and 
 fince even the beft characters will not ftand the 
 teit of a ftricl and rigorous inquiry, every cha-* 
 racier, without exception, is expofed to their 
 diflike" and averfion; and they fearch ui vain, 
 through the whole compafs of the world, with- 
 out being able to find one fmgle object, which 
 may merit their efteem and approbation. 
 
 What now can be expected from the mofl 
 improved underftanding, when joined to fo 
 unhappy a temper ? It may indeed fecure its 
 poflerlor from the artifices of his enemies, and 
 the treachery of his friends. But will it fe- 
 cure to him the peace of his own mind ? Will 
 it not rather expofe him to perpetual vexation, 
 and fupply him with conftant occafions of 
 fretfulnefs and difquiet? Will it not deprive 
 him of that beft and nobleft pleafure, which 
 
 cither
 
 12 DISCOURSE I. 
 
 cither earth or heaven is capable of yielding, 
 the confcioufnefs of loving and being beloved? 
 On the other hand, fociety is fure to fuffer 
 from fo depraved a ftate of our affections and 
 paffions. For it is a vain and foolifh pretence, 
 to fay (as fome have done) that we love the 
 fpecies, though we hate the particulars of 
 which it is compofed. Benevolence muft rife 
 from individuals to the public: and it is abfurd 
 to imagine, that, while we fall mort of the 
 lower and ordinary degrees of it, we can yet 
 arrive at its fupreme excellence, the very fum- 
 jt and perfection of human virtue. 
 
 Let net then thofe qualities be fo unnatu- 
 rally'divorced from each other, whofe union is 
 fo effenfial to the welfare of mankind. t^et us 
 ftrive, while we are young, to improve in, 
 wifdom : let us ftrive, when we are old, to 
 improve in goodnefs. In both cafes we mall 
 ftrive againft the bent of our paffions: but, 
 where reafon and'religion call, the difficulty 
 of the'tafk is a motive to vigilance and refa- 
 lution, not to remiflhefs and neglect, 
 
 It is needlefs to point out the particular ad-*- 
 vantages, which would refult from a con- 
 
 junction
 
 DISCOURSE I. 13 
 
 junction of thefe virtues. Every one difcerns, 
 at firfl fight, that, if the inclination to do good, 
 and the capacity of doing it meet, at once in the 
 fame perfon, they will mutually fupport and 
 aiTift each other. Could we difcern, on the 
 one handball that warmth of benevolence, all 
 thofe kind and amiable fentiments, which 
 fhine forth in the pride and bloom of Youth ; 
 on the other, that itrength of judgment, that 
 confummate prudence, which is the defence 
 and ornament of age: how mufl fuch a cha- 
 rater ilrike us with veneration ! what happy 
 effects might not be expected from it to each 
 individual, who mould mare in its influence! 
 what lafting benefit to mankind in general, 
 from fo eminent an example in virtue ! 
 
 But it is high time to apply this fubject 
 more directly to our own ufe. It is incumbent 
 on us, in a peculiar manner, both to be chil- 
 dren in malice, and men in underftanding. 
 For the improvement of the underftanding is 
 the immediate end fcr which thefe focieties 
 were inftituted: and the improvement of the 
 heart is the neceflary condition, without 
 which the highefl intellectual endowments 
 are acquired in vain. And as we lie under 
 
 peculiar
 
 I 4 DISCOURSE I. 
 
 peculiar obligations, we have alfo peculiar 
 encouragement and opportunity, to unite in 
 our characters extenfive knowledge and fervent 
 charity. It is not to be wondered, if men's 
 tempers are foured by the crofTes and.difap- 
 pointments of a bufy and a5tive life: but in 
 thefe calm and retired (hades, which are facred 
 to contemplation and peace, where we are 
 defignedly fecluded from thofepurfuits which 
 engage the bulk of mankind; what excufe, 
 what pretence, can we allege for the prevalence 
 and growth of unfriendly paffions ? The bufi- 
 nefs in which we are employed, (or in which 
 we ought to be employed) affords few occa- 
 lions of competition : and will naturally in- 
 fpire us with no other ftrife, than a virtuous 
 emulation in the purfuit after knowledge; 
 with no other ambition, than that of diftin- 
 guifhmg ourfelves by fuperior degrees of wif- 
 dom and goodnefs. The fruits and rewards 
 of our induftry are not, like thofe of other 
 profeffions in life, private pfoperty : every 
 acquifition in knowledge is an addition to the 
 common flock, and increafes the fund of li- 
 terary wealth. Let us not then imitate the 
 faults of others, whilft we are free from the 
 temptations to which they are expofed. But 
 
 let
 
 DISCOURSE I. 15 
 
 let us make the bed ufe of the opportunities 
 we enjoy; and try to arrive at maturity of un- 
 derftanding, while we are yet infants in rna- 
 lice. " For though we fpeak with the tongues 
 of men and of angels; though we under- 
 fland all myfteries, and all knowledge; - if 
 we have not charity, we are nothing." * 
 
 And as knowledge in general is vain or 
 hurtful, when not attended with good- will 
 to mankind; fo are all thofe parts of know- 
 ledge either frivolous or mifchievous, which 
 are incapable of producing any good effect. It 
 may indeed be queftioned, whether any fort 
 of true fcience can juftly fall under this im- 
 putation. All its various branches apparently 
 fend to the improvement of our faculties, or 
 the regulation of our conduct, or the inven- 
 tion and cultivation of thofe arts, which mul- 
 tiply the conveniencies or the ornaments of 
 life, and enrich the community of which we 
 are members. But there is zjpurious, &coun-* 
 terfelt wifdom, which is the fource only of 
 diflenfion and hatred, of vanity and folly. 
 It has often been objected to thefe feats of 
 learning, that the maxims they inftil, the 
 arts they cultivate, the manners they form, 
 * i Cor. xiii. i, --. 
 
 arc
 
 i6 DISCOURSE L 
 
 are unfavourable tofocia/ life. That, inftead 
 of furnifhing men with a large ftore of found 
 and ufeful knowledge, and enabling them to 
 apply it to great and valuable purpofes; they 
 have trained up their difciples in all the idle 
 pedantry of an empty and unprofitable erudi- 
 tion, of a vain and contentious Theology. 
 That, inftead of infpiring them with the 
 brighteft flames of piety to God and charity 
 to man, they have too often kindled in their 
 hearts the blind rage of religious controverfy, 
 taught them to afpire at ecclefiaftical fame by 
 breaking through the ties of civil fociety, and 
 qualified them to be leaders of fedition and 
 faction, rather than miniflers of peace and love. 
 Yet let not true knowledge lofe her praife, 
 from the indifcretion and folly of falfe pre- 
 tenders : let not pure and undejiled religion 
 partake in the cenfure which they incur, who 
 unjuftly aflame the name and garb of religion. 
 It is not knowledge, but ignorance, which 
 makes men vain, and infolent, and impatient 
 of contradiction. It is not religion, but jm~ 
 piety, which makes tham dare to expect the 
 favour of God, while they are fubverting the 
 repofe and happinefs of mankind. " The 
 wifdom which is from above is peaceable, 
 
 gentle,
 
 DISCOURSE I. i 7 
 
 S( gentle, eafy to be in treated, full of mercy 
 and good fruits, without partiality, without 
 hypocrify."* 'this is the wifdom which we 
 profefs; this is the fcience we ought to ftudy. 
 And, among all the various objects of our 
 purfuit, there is none more great, perhaps 
 none more difficult, furely none more impor- 
 tant, either to ourfelves or the world. The 
 fruits of our other occupations are confined 
 within a narrow compafs : this only extends 
 :to every part of life, to every fcene of things 
 which can be offered to our view, to every 
 private or public flation to which we can 
 pofiibly be called. 
 
 We mould make it then our firft and 
 chief care, to fecure the poUeffion of this 
 heavenly wifdom. But let us not flop 
 here. The fcience of the heart c^eferves 
 the higheft place in our regard : but no 
 fcience will deferve our neglect, which is 
 fubfervient to the fame great end, the hap- 
 pinefs of mankind. 
 
 And as we ought to confult the interefts of 
 fociety in the choice we make of our fbudies : 
 
 * James iii. 17. ' 
 
 C fo
 
 i8 D I S C O U R S E I. 
 
 fo alfo (hould we ufe our utmoft caution, to 
 prevent the general ill effects of a ftudious 
 and contemplative life ; that it may neither 
 render us unfit for the intercourfe of the 
 world, nor obnoxious to the diflike or con- 
 tempt of thofe, who are engaged in different 
 functions. Let us ftrive then to adorn the 
 dignity of our profeflion with all the graces 
 of refined and cultivated humanity. Let us 
 temper the feverity of zpbitofophic retirement 
 with the innocent chearfulnefs of an atthe 
 and ficial life. Let us fmooth and foftett 
 the rigours of virtue by a prudent accommo- 
 dation to the indifferent manners and cuftoms 
 of the age and country in which we live* 
 Let us remember that we are citizens as well 
 as fcholars> and- leave to monks and hermits 
 the fond perfuafion,,that they mall merit hea- 
 ven,, by tormenting themfelves and perfecut- 
 ing their brethren. Be it our tafk, to ex- 
 tend the bounds of fcience, to vindicate the 
 honour of our holy religion, to form the 
 minds of the rifing generation to every pri- 
 vate and every focial virtue. While thefe 
 employments are difcharged with fidelity aad 
 prudence, they can never expofe us to dif- 
 
 grace
 
 DISCOURSE I. 19 
 
 grace andcenfure; nay, they will j uftly in- 
 title us to protection and favour. And 
 happy it is for us, that living, as we do, 
 under the influence of a wife and ]M^. govern- 
 ment, we have no furer method of obtain- 
 ing protection, than by deferving it ! 
 
 Ca D I S-
 
 DISCOURSE II.* 
 
 Of the VANITY and VEXATION of 
 our Purfuits after KNOWLEDGE. 
 
 ECCLES. i. 18. 
 
 For in much ivifdom is much grief, and he that 
 increafeth knowledge increafeth farrow. 
 
 TH E fubjett of this book is the fupreme 
 happinefs of man. The writer, a per- 
 fon poflefled of every advantage, which either 
 nature, or fortune, or grace itfelf could give. 
 The refult of his inquiries, That all the va- 
 rious objects of human wifhes, when confi- 
 dered independently of religion, are but vanity 
 and vexation of fpirif. Among the experi- 
 
 .' Preached before the Univerfity. 
 
 ments
 
 DISCOURSE II. 21 
 
 mcnts he made to fatisfy himfelf on this 
 important point, one of the firft which oc- 
 curred was, * to Jeek andfearch out by wifdom 
 concerning all things that are done under hea- 
 ven. But when he had feen all the works 
 that are done under the fun ; when -f God had 
 given him undemanding exceeding much even 
 as the fand that is on the fea .Jhore, and his 
 fame was in all nations round about : he was 
 forced at lafl to come to this melancholy con- 
 clufion, that in much wifdom is much grief, 
 and he that increafeth knowledge increafeth 
 forrow. 
 
 Different ihuations and circumflances expofc 
 men to different temptations. There is indeed 
 fcarce any fpecies of vice or folly, which 
 does not wander, at forrie time or other, into 
 every rank and profeffion of life. But yet 
 each has its peculiar abode, where it takes 
 up its ufual refidence, and reigns with a more 
 entire and defpotic fway. Avarice, ambition, 
 voluptuoufnefs, feem to have little bufinefs 
 in this place, where there are fo few occafions 
 to call them forth into adtion : and we are 
 
 f i Kings iv. 29, 31. 
 
 C 3 there*
 
 22 DISCOURSE II. 
 
 therefore lefs concerned than other men, in 
 the inductions and cautions, which religion 
 provides for our defence againfl them. But 
 if there be fuch a vice as intemperance in tke 
 furfuit of knowledge, here, one would think, 
 is the proper fcene for it to appear and act j 
 and here therefore it may not be lofs of time 
 to confider the doctrine advanced in my text, 
 and fee if we can apply it to our own ufe. 
 
 The world in which we live was certainly 
 not intended for a ftate of blifs. If we fet 
 out in life with this falfe notion of it, what- 
 ever mark we aim at, and whatever rout we 
 purfue, we mail be fure to find ourfelves 
 difappointed. The goods of the mind, as they 
 are ufually termed, may be more fpecious and 
 reputable, but are not lefs empty and unfatis- 
 factory, than thofe of a meaner clafs. They 
 may furnim us, like other objects, with ufe- 
 ful excitements to action -, they may do, what 
 others can not do, enable us to act fuitably to 
 the ends of our creation. But they can never 
 ferve, for they were not defigned to ferve, as 
 a foundation for fincere and permanent hap- 
 pinefs; and they will generally produce, as 
 a balance to the fleeting pleafure they bring^ 
 
 much
 
 B I S C O U R S E II. 23 
 
 inconvenience, which might have been 
 avoided, much anxiety and care, to which 
 the bulk of mankind are perfed flrangers. 
 Whoever purfues knowledge with the fame 
 ardour, and the fame fuccefs, as Solomon pur- 
 fued it, will hardly fail of concluding as he 
 did, all is vanity and vexation offpirit.* 
 
 That we may examine this fubjecl: more 
 diftindly, it mufl be obferved, that the plea- 
 fure we find in the acquifition of knowledge 
 is of a mixed kind. We are pleafed with every 
 new difcovery, becaufe it gratifies our cu- 
 riojlty : we are pleafed with the confcioufnefs 
 of fuperior abilities; pleafed with the reputa- 
 tion of them : and we have additional pleafure 
 from the profpeft of thofe external advan- 
 tages, which are fuppofed to be the rewards 
 of intellectual improvements. Let us con- 
 fider each of thefe fources of pleafure in its 
 turn, and try whether any, or all of them 
 be able to yield us that happinefs we feek. 
 
 i . The pleafure of gratifying our tkirft 
 after truth is fhort and momentary. As the 
 
 * Ecclef. i. 4. 
 
 C 4 enjoy-
 
 24 DISCOURSE II. 
 
 enjoyment arifes from the appetite, it dies 
 in the very inftant of gratification. However 
 we may be delighted with the acquifition, 
 knowledge once acquired becomes flat and 
 infipid. Whilft the object of our defires 
 is placed at a diftance, we follow it with 
 eagernefs ; and are glad to purchafe it almoft 
 at any price: but when once we come to 
 poflefs it, it charms no longer. This obfer- 
 vation has been often made, with regard to 
 pofieffions of an inferior kind; it will be 
 found equally true, when applied to intel- 
 leffual acquirements. Thofe large fields of 
 fcience, which eXcite the envy and admira- 
 tion of others* afford no joy to the owner. 
 He views them with as little rapture, as the 
 owner of a palace feels from the beauty of 
 its ftrudture : which is beheld indeed by 
 ftrangers with wonder and delight j but the 
 vain inhabitant reaps no other fatisfadtion, 
 than what arifes from the oftentatious difplay 
 of his wealth and greatnefs. Juft fo the pof- 
 feilbr Q>{ fnperior knowledge is delighted, if he 
 ifc delighted, not with the intrinfic value of his 
 acquifitions, but with the homage and vene- 
 ration which he hopes to receive from the reft 
 ef the world. 
 
 Yet,
 
 D I S C O U R S E II. 25 
 
 Yet, confcious of the infignificance of what 
 we have already gained, the more we know, 
 the more we wijh to knoiv. Not only becaufc 
 curiofity, like other paffions, acquires frefb 
 ftrength by indulgence : but becaufe every 
 ftep we take in the fearch after truth, en- 
 larges our profpefts, and offers new objedts to 
 our purfuit. The moft ignorant of mankind 
 are always the leaft curious. The man whd 
 is born blind may reft contented and happy 
 in his native darknefs. But he who has i 
 glimmering of the beauties of nature, will 
 ivifo to fee them more diftin&ly : and the 
 more he fees, the more impatient he will grow 
 to extend and improve his views. The va-* 
 rious branches of truth are fo clofely con- 
 nected, that the anfwer to one quefUon ufually 
 makes way for another. When we have gain- 
 ed the point which was immediately before 
 us, we are led on by it to fomething further ; 
 and the very folution of our difficulty engages 
 us in a frefh difquiiition. Thus may our 
 whole lives pafs on, in a conftant fucceffion 
 of doubts and difcoveries, without ever reach- 
 ing any permanent fatisfaclion. >So that the 
 appetite after knowledge is exactly of the 
 fame nature with thofe which aim at inferior 
 
 objecfls ;
 
 26 DISCOURSE II. 
 
 objeds ; and the gratification amounts to no- 
 thing more, than the removal of an une'afi- 
 nefs, which ftill returns, and (like the mifer's 
 thirft after gold) is perpetually mcreafedby the 
 very means which are taken to remove it. 
 
 2. But is there not a pleafure of a more loft- 
 ing kind, which the wife man enjoys from a 
 juft jfenfe of his ownfaperior abilities? Alas ! 
 this is a pleafure, which they partake moft 
 largely, who have the leaft right to pretend 
 to it. True knowledge will perpetually mor- 
 tify us with the profpect of our own weak- 
 neis and ignorance. They who have ad- 
 vanced the fartheft, and feen the cleareft, 
 have of all others been moft fenfible, how very 
 little lies within the reach of human faculties. 
 Toolittlefar, to make any important diftinc T 
 tion between thofe who have it, and thofe who 
 want it. Of all thofe bulky volumes, which 
 carry in their appearance fo much pomp and 
 parade of learning, how few are there which 
 contain more than a jingle of words ? or ferve 
 to any better purpofe, than to afford a hai rel- 
 iefs recreation to men who are weak enough 
 to miftake words for things ? Imagine a 
 perfon whofe head is crowded with fyftem;; 
 
 of
 
 DISCOURSE H. 37 
 
 cf unmeaning jargon, and who prides himfelf 
 upon it as a treafure of ineilimable value ; 
 imagine, if you can, that this profound phi- 
 lofopher is convinced at laft of the emptinefs 
 and vanity of all his acquirements. Would 
 the difcovery ratfe him in his own opinion ? 
 Would he be thankful to his teacher for 
 ppening his eyes, and making him fee and 
 confefs his own ignorance? Would he not 
 rather exclaim, in the words of the poet, 
 * " That his friends had killed, while they 
 
 meant tofave him ?" 
 
 / 
 
 Now this very misfortune, though in dif- 
 ferent degrees, attends all thofe, who make 
 any confiderable advancement in true wif- 
 dom. They are perpetually rinding that their 
 paft improvements were not near fo great as 
 they appeared to be, Though their real 
 wealth increafes, their imaginary leflens : and 
 perhaps they never appeared fo rich in their 
 own eyes, as when their whole flock was 
 Worth nothing. 
 
 * Pol me occidiftis, wpici, 
 
 Non fervaftis, ait ; cui fie extorta voluptes, 
 Et demptus per vim mentis gratiflimus error. 
 
 Ho*. 
 
 Nor
 
 28 DISCOURSE II. 
 
 Nor is it only our ignorance, but our errors 
 alfo, which the light of true wifdom will 
 enable us to detect. Indeed few errors can 
 difgracc us more, than to have imagined our- 
 felves wife, whilft we were weak and igno- 
 rant. But, befides this fundamental miftake, 
 we mall perpetually difcover, as we improve 
 in wifdom, that we have embraced opinions 
 on flight grounds, which a more careful in- 
 quiry will force us to reject; perhaps too that 
 we have maintained with obftinacy, what we 
 mufl quit with fhame. And in thefe cir- 
 cumftances, few perfons will think it a fuf- 
 ficient confolation, that they can fay with 
 the philofopher of old, " I am wifcr to-day 
 than I was yeflerday." For, befides that the 
 reflection on his paft folly muft ever be pain- 
 ful to a man who affects the character of wif- 
 dom, the more frequently we are deceived in 
 the ufe of our understanding, the lefs confi- 
 dence we jQiall place in it. That godlike faculty 
 of reafon (for fo we affect to call it) will lofe 
 its credit and its influence, when we find our- 
 felves perpetually deluded by hearkening to 
 its voice ^ and, like a witnefs who has been 
 frequently detected in falfhood, will not be 
 believed even when it fpeaks truth. Thus 
 
 the
 
 DISCOURSE II. 29 
 
 the ill fuccefs of our paft -enquiries will be 
 a clog to us in our future progrefs : and per- 
 haps the fear of wandering from the right 
 path may abfolately reftrain us from making 
 any further advancement. If this be a juffc 
 description of the effects of much ivifdvm, the 
 pleafure of felf-applaufe is not to be ranked 
 among the advantages it brings: nor can it 
 juflly be afierteri, that he, who increafes in 
 knowledge, increafes in his o-wn ejleem. 
 
 3. Let us fee whether we have reafon to 
 expect better fuccefs in procuring the erteem 
 of others. It cannot indeed be doubted, that 
 if we foil fhort of the common meafure of un- 
 derftanding, we mail incur the contempt of 
 the world : but it is not equally evident, that 
 if we go beyond that meafure, we mail ob- 
 *tain refpedt and applaufe. For can you fup- 
 pofe, that the greater part of mankind will 
 fee and acknowledge your fuperior merit ? 
 To fuppofe this, is to contradict the experi- 
 ence of all ages. Non tarn bene agltur cum 
 rebus humanis, ut mdiora pluribus placeant. 
 Whatever knowledge you pofTefs, that lies 
 beyond their reach, will be efleemed whim- 
 iical or fantaftical. The arguments. you of- 
 fer
 
 3 o D I S C O U Pv S E IL 
 
 fer in its fupport, either will not be heard, 
 or will not be underflood, or will not be 
 able to prevail againft a much more powerful 
 argument, which pride and felf-love will per- 
 petually fuggeft. Admit that fome few per- 
 fons, of greater penetration, difcern the merit 
 of your difcoveries j yet, fuch is the malignity 
 cf the human heart, you have reafon to fear, 
 they will join their endeavours to blaft a grow^ 
 ing reputation, rather than lend a friendly 
 hand to make it thrive and flourifli. Every 
 detection of error, every difcovery of truth, 
 as it tends to expofe the folly and ignorance 
 of others, is more likely to be efleemed an 
 infult than a benefit j and they who have ca- 
 pacity enough to underjland you, will, for 
 that very reafon, have pride enough to con~ 
 tradift you* He who goes about to deprive 
 mankind of opinions which length of time* 
 has rendered dear and facred, engages in a 
 thanklefs and an odious tafk : and the life of 
 one man is much too Ihort a fpace, for fub- 
 duing effectually either the folly of the many, 
 or the envy of the few. Pofterity indeed 
 may be juft and impartial : but the prefent 
 age will feldom bear the luftre of fuperior 
 wifdom. 
 
 4. Yet
 
 DISCOURSE II. 3* 
 4. Yet, however we may be cifappointect 
 in the pkafures of knowledge, we fh all have- 
 no reafon to repent of our labours, if the 
 profits (he yields be large and certain. Let 
 us obferve then the effects of much wifdom* 
 with regard to external advantages : let us 
 confider it as a mean-, not as an end. Thus 
 perhaps it is ufually coniidered, when mea 
 jirft engage in the purfuit of it. But when 
 their curiofity is once raifed, they fbon forget 
 the original motive, and follow truth for its 
 own fake. And hence it frequently happens, 
 that large acquifitions in knowledge are a 
 real impediment to fuccefs in life.- We too 
 eafily become enamoured of this ideal mif- 
 trefs> who, the moment we ea*ch her, is 
 fure to elude our grafp, and engage us in a 
 chace which never ends. He muft be little 
 fenfible to the charms of truth, who can be 
 fbficitous about obtaining power, or wealth, 
 or titles. A ftrong paflion, of whatever kind, 
 caufes us to defpife the objects of other pa- 
 fions : and much more will a fondnefs for 
 intellectual pleafures, produce a hearty Con- 
 tempt for the mean and fervile purfuits of the 
 bulk of mankind. How then can it be ex- 
 pected that the lover of knowledge fhould 
 
 exert
 
 22 DISCOURSE II. 
 
 exert himfelf in the profecution of thofeends, 
 which appear unworthy of his .care and re- 
 gard ? Or how can it be imagined, that 
 the gifts of fortune mould be poured down 
 upon his head, whilft he refufes either tqfeek 
 
 or to ajk them ? Suppofe, if you pleafe, 
 
 that he js not wholly infenfible to the advan- 
 tages of a higher condition in life : yet ftill 
 he will he averfe frpm the means of obtaining 
 them, and mod probably unqualified. He will 
 not facrifice his time to low cares and em- 
 ployments ; he will not bend his under ftandr 
 ing to the ordinary affairs of life ; he will not, 
 or he cannot, conform to $he humours, and 
 court the favour gf the great. Add to all thefe 
 advantages, that he will be feared by one 
 part of mankind, perhaps defpifed by the 
 other. 
 
 And fee now, what js the mighty amount 
 of this boafted wifdom ? Short, .delujive, 
 empty pleafure, procured by long fatigue and 
 application, and drawing after it either a total 
 neglect of our intereft, or an unfuccefsful 
 purfuit of it. Mull we not own, with the 
 Preacher, that all is vanity, when we find 
 that knowledge itfetf, .which might feem to 
 
 bid
 
 DISCOURSE II. 33 
 
 bid the faireft for our efleem, produces fo 
 little folid fatisfaction ? When he who has 
 followed it as a fubftantial good, finds it to 
 be little more than an empty name ; the very 
 dif appointment he feels willjuftify the cenfure 
 in my text, In much wifdom is much grief, and 
 be that increafeth knowledge increafeth forrow* 
 
 But it is not only the vanity of knowledge, 
 which brings concern and uneafmefs to its 
 deluded votaries. Befides that it does not 
 yield the joy it promifes, it is in many dif- 
 ferent ways the occaljon of forrow. Indeed 
 this has in fome meafure appeared from 
 the obfervations already made; but will ap- 
 pear more diftinctly, to him who confiders, 
 i That all the knowledge we can obtain is 
 But little. 2. That, of this little, there is 
 flill lefs, in which we can reft with ajjurance. 
 3. And laftly, that the few truths of moment 
 which we certainly know, are fuch as often fill 
 the mind with painful reflections. 
 
 Thefe particulars, together with the prac- 
 tical conclufion to be drawn from the whole, 
 will be confidered on another occafion. 
 
 D D I S-
 
 [ 34 ] 
 
 JWfll'' 
 
 -finEutfhahau ns 
 
 r 
 -^R^ilaffj 3-i , vjiiitat->034.! 
 
 DISCOURSE III. 
 
 on ^.wonjl fbicfw 'dttqma ns ^anqrm g. 
 ^1- iaqaifofogoduitib jmrnil r- 
 
 io.^r On the fame Subjeft. 1|/gt 
 
 :IK ti 'to halHRoq ai 3>H3 .JnaJxs Hsm> 
 
 ok v,/ 
 
 x^ T 
 
 dqafljool nBrniid on 
 
 in much wtfdom is much grief, find he that 
 increafetb knowledge increafeth for row. 
 
 fic^ ->3i3vs} t 8ibiiflib b 
 
 C '?<&?&ao MSiJ 
 
 1 Endeavoured to fhew in my former dif- 
 courfe the vanity of wifdom : in this I 
 am to confider the vexation arifing from it. 
 
 I. It is one occafion of forrow, to him 
 who increafes knowledge, that #//the know- 
 ledge he can obtain is but little. We fan- 
 cy, when we begin the fearch after truth, 
 that an unbounded profpeft lies open before 
 us, in which we may range at pleafure from 
 .one object to another, without either dif- 
 
 appointment
 
 DISCOURSE III. 35 
 
 appointment or fatiety. But though human 
 curiofity has no bounds, human underftand- 
 ing is confined and weak : and they who 
 cultivate it molt fuccefsfully, are mofrfen/i- 
 ble of its weaknefs. The profeflbrs of phi- 
 lofophy , faljly fo called, have a large and fpa- 
 cious empire; an empire which knows no 
 other limits, than thole of the univerfe itfelf. 
 But the dominions of true wifdom are of 
 fmall extent. She is poflefTed of nothing but 
 a few fcattered diftricts, fevered from each 
 other by vaft traces of undifcovered land, where 
 no human footileps ever reached. 
 
 vti \\T '^WW 1\ tt*&\VMr &*ttUK 
 
 2. It would be fome confolation, in this 
 intellectual poverty, if the little knowledge 
 we are capable of acquiring could be poffeff'ed 
 \viihjecurity. But much ivifdom will foon 
 teach us to fufpecl: the moil confident cpnr 
 clufions of human reafon. When we reflect, 
 how often we have embraced as clear and 
 certain, what had no truth, or perhaps no 
 meaning; it is impoffible not to fear, that 
 the opinions we now hold, riiay be equally 
 
 precarious or vain. Now what can be 
 
 more painful to a lover of truth, than this 
 
 unfettled and wavering ftate of mind ? How 
 
 D 2 muft
 
 36 DISCOURSE III. 
 
 muft he envy that confidence of folly, which 
 is able to furmount every obftacle, and is har- 
 dened againft every attack of doubt, or even 
 fufficion ? That flow, timid, cautious tem- 
 per, which is the never-failing refultotmuch 
 ivifdom, if not the condition of acquiring it, 
 is a temper which brings with it perpetual 
 uneafinefs, and deprives truth herfelf of the 
 power of pleafing. Whereas they who are 
 able, after a Ihort and flight fearch, to fix 
 their opinions for life, enjoy even their errors 
 with a happy tranquillity, which nd force 
 of reafon can diflurb or fhake. 
 
 ao~l3i luo "to g\3n^ov/ 
 
 Some perhaps may urge, in oppofition to 
 what is here advanced, that great Proteftant 
 principle, that all neceffary truths are plain. - 
 If it mould be thought improper to contradift 
 a maxim, which is fupported by names of 
 the firft reputation, and has been efteemed a 
 fort of bulwark againft Popery; yet furely 
 we may fay without offence, and with the 
 concurring fufFrages of all-thinking men, 
 that many important truths are difficult. 
 The evidence on which we receive them is 
 not fo clear and full, and the knowledge we 
 can obtain of them is not fo particular, as a 
 
 philo-
 
 DISCOURSE IIL 37 
 
 philofophical inquirer might wifh to find it. 
 We have light enough to mew us the way to 
 eternal happinefs : but we have not enough 
 to exclude the nece$ity of care and attention ; 
 and wp have not enough either to fatisfy our 
 curiofity, or to convert faith into certainty. 
 
 f{)iw egnhd rfoirfw isqm 
 3. Some truths indeed there are, of great 
 moment, in which the mind may reft with 
 full aflurance. But unfortunately they arc 
 fucb truths^ as we can never think of with- 
 out grief and fain. We may be- well allured 
 of the infirmity of human nature; of the 
 weaknefs of our reafon ; of the flrength of 
 our pafiions j of the diforder, and vice, and 
 mifery, which prevail in the world : and the 
 greater proficients we are in wifdom, the 
 more clearly we mall fee, the more fharply 
 we mail feel, the emptinefs and vanity of all 
 earthly things. / have feen, fays Solomon, 
 all the works that are done under the fun ; 
 and behold all is vanity and vexation offpirit.* 
 I mall lay no ftrefs on the difagreeable pro- 
 fpedt, which we may find in our own breafts$ 
 on the follies and vices which difturb our 
 prefent peace, and endanger our future hap-, 
 
 * Ecdef. i. 14. '.jfcfcJ 
 
 D 3 pinefs.
 
 38 DISCOURSE III. 
 
 pinefs. For the fame wifdom, which dif- 
 covers them to our view, may alfo enable us 
 to fubdue them : or, if (he finds herfelf too 
 weak, may lead us to an all-powerful Pro- 
 tector, whofe jlrength is made perfett in weak- 
 nefs. But the thoughts and reflections of 
 the wife man will not be always fixed on 
 
 \C\ *\ | r | /- f *- * . i - ,; rj 
 
 hlmfelf: and whenever he cafts a Jook on the 
 world about him, he will either be led to pity 
 the frailty, or deteft the wickednefs of man- 
 kind. If he confider the prefent fcene of 
 things as unconneffied with a future ; what 
 can be more trifling and contemptible, than 
 the cares and fears, the hopes and joys, the 
 bufmefs and the pleafures of human life ? If 
 he confider it again as a ftate of trial and dif- 
 cipline, in which every fingle perfon is either 
 to gain or to forfeit an happy eternity ; what 
 can be more melancholy than the profpccl it 
 yields ? If he obferve the young and gay, 
 lie will fee little elfe than inattention and 
 thoughtlefnefs, and diffipation of mind. If 
 he turn his eyes to the more ferious part of 
 his fpecies - 3 he may find them perhaps bufy 
 and active : but too often bufy to no purpofe, 
 and acting without any regard to the true end 
 of their beings. Inftead of a diligent appli- 
 
 " cation
 
 DISCOURSE III. 39 
 
 cation to the great bufmefs of life, that of 
 forming themfelves to habits of piety and 
 goodnefs ; he will find them contending 
 about trifles, eager to fupplant and betray 
 one another, learning nothing from experi- 
 ence but hypocrify and knavery, and turning 
 that difpenfation of things, which was de- 
 figned for the difcipline of virtue, into a 
 fchool of immorality and vice, r Such is the 
 picture of this prefent world, as it appears 
 in the eyes of a wife man / Such at leaft have 
 the wifeft of men perpetually defcribed it ! 
 whilft thofe of lefs difcernment, or more 
 confined views, can mofl advantagebufly fup- 
 ply the defects of their fight by the illufions 
 pf their fancy; and pleafe themfelves with 
 the profpect of innumerable virtues, in 
 almofl every rank and condition of life : 
 can fee the leaders of civil factions acting 
 only on public and difinterefled motives ; 
 can fee the breads of churchmen free from 
 every fecular care, and animated by no other 
 paffion, but zeal for the honour of their Maf- 
 fer; can fee foldiers fhedding their blood out 
 of zeal for national glory, and merchants 'tta- 
 verfing the remotefl regions from a deiire of 
 Jncreafing the national wealth ; can fee the 
 D 4 flricteft
 
 40 DISCOURSE III. 
 
 ftricteft regard to jufKce and honour in the 
 diftharge of every public employment, and the 
 moft amiable fincerity, the moil engaging 
 benevolence, in men's . private intercourfe 
 with each other. Or, if their own times, 
 even on the ilighteft obfervation, mould ap- 
 pear to fall ihort of thefe exalted ideas, the 
 lofs is eafily made up by an implicit confi- 
 dence in romantic hiftorians, and vifionary 
 philofophers. We are told by hiftorians, 
 that there was a time, when virtue was nei- 
 ther to be alarmed by fear, nor feduced by 
 pleafure : when parfimony, and temperance, 
 and contempt of wealth when undaunted 
 courage, and unbiafled integrity, and (I had 
 almoft faid) an enthujiaftic paffion for public 
 good, formed the prevailing character of a 
 whole nation. And from fuch hiltory no 
 wonder we pafs with intire fatisfaction to 
 thofe fublime lectures of philofophy, which 
 inform us, that univerfal benevolence is one 
 of the leading principles in human nature ! 
 Why /hould we be difturbed with what we 
 fee and hear of the wickednefs of mankind ? 
 We have only to refign ourfelves to thefe fa- 
 vourite guides, who can tranfport us at 
 pleafure into a golden age of innocence and 
 
 virtue $
 
 DISCOURSE III. 41 
 
 virtue; under their direction, we may mount 
 into an imaginary region, where all around 
 us will be ferene and calm, and all the jnadr- 
 nefs of this tempeftuous world overlooked 
 and forgotten. Happy ignorance! Who 
 would not wifh to part with all the pride of 
 wifdom ? who would not wiih to return to 
 the fimplicity of his childhood, if he might 
 but be fecure of enjoying fo plcafing a dream? 
 What can the moil enlightened underftand^ 
 ing give us in exchange for this tranfpcrting 
 delulion ? If it can give nothing, all the la- 
 bour we employ in the acquifition of know- 
 ledge, is employed only in the purchafe of 
 for row. 
 
 3 :tt\\E^&lR* X1B i bli 
 
 Shall we then conclude, that the-moft 
 prudent courfe is to break off our purfuits 
 after wifdom, and fit down contented in 
 ignorance and folly ? The reflections above 
 made may feem to lead, but they were not 
 defigned to lead, to this conclusion. Before 
 we quit the fearch after truth, it may be 
 proper for us to confider and refolve, What 
 other object we will fubftitute in its place ? 
 Shall we purfue fame, wealth, power, ti- 
 tles, pleafure ? Which of all thefe will beft 
 
 deferve
 
 42 DISCOURSE III. 
 
 deferve our labour ? Which of them will 
 befl reward our cares, and make us happy at 
 the cheaper! rate ? Alas ! not one of them 
 can be exempted from the general fentence j 
 vanity of vanities, faith the preacher, ALL 
 if vanity. We have illustrated the truth of 
 this maxim in one inftance, and mewn that 
 the purfuit of knowledge will not lead to true 
 happinefs. Would it have been harder to 
 illuftrate it in other inftances ? Would there 
 have been any difficulty in difplaying the 
 vanity of avarice and ambition ? of luxury 
 w& fenf uality ? Not only chriftian preachers, 
 but heathen moralifts, nay heathen poets 9 
 have long fince executed this talk in the ful- 
 led and moft effectual manner; effectual, I 
 mean, to convince \hs judgment, though not 
 to reform the heart. What then is to be 
 done ? If happinefs, though fought with fa 
 much constancy and affiduity, is yet no where 
 to be found, may we not as well dejift from 
 the fearch ? May we not prudently refign 
 curfelves to a thoughtlefs indolence, and 
 laugh at the idle cares, which diffract the 
 reft of mankind ? So far from it, that this 
 refolution would be the worft of all. The 
 vaineft and wildeft undertakings, which the 
 
 moil
 
 DISCOURSE III. 43 
 
 moft chimerical fancy can fuggeft, will be 
 lefs destructive to our happinefs, and lefs re- 
 pugnant to the ends of our being*} thani-a 
 
 life Slept away in perpetual inaction. It 
 
 remains then after all, that notwithftandirjg 
 the vanity of thefe objects -, notwithstanding 
 they can bring no pleafure, which is either 
 permanent or fmcere yet fome or other cf 
 them mujl be purfued: and indeed any of 
 them may be purfued both innocently and 
 prudently. They only deferve our cenfurt, 
 whoSe thoughts are fo far taken up by thefe 
 inferior goods, that they neglect others of 
 infinitely greater moment ; who expect to 
 reap from, earthly things that folid and 
 lafting happinefs, which virtue alone can 
 give, and virtue itfelf cannot give on this 
 iide the grave ; who purfue the favourite 
 object of their wifhes without any fubor- 
 dlnatlon to thofe higher views which reli- 
 gion infpires, perhaps in direct oppofition 
 to them. To fuch as thefe, reflections on 
 the 'vanity of their hopes, and the vexation 
 they muft expect to find, either from dif- 
 appointment or fuccefs, are both ufeful and 
 neceffary, llow 3 {j 3/3 bluo// nojji/folair 
 
 uietiabruj fbbliw fans flanifiv 
 
 But
 
 44 DISCOURSE III. 
 
 But nothing which has been faid ought to 
 be any difcouragement to thofe who engage 
 as they ought in the fearch after truth. The 
 fame writer who exprefles in fuch ftrong 
 terms his fenfe of the vanity of wifdom, ex- 
 prefles in' terms equally ftrong his fenfe of 
 the importance of it. When confidered as 
 the great end,, the fupreme happinefs of man, 
 it will be found vain and worthlefs : when 
 confidered as the means of improving our 
 faculties, and moderating our paffions > as 
 ferving to direct us in the difcharge of our 
 duty -, to qualify us for the ftation in which 
 we are placed by providence, and to prepare 
 us for an higher ftation in the world to come. 
 When thus confidered, and thus purfued, 
 it will be found important enough to deferve 
 that preffing exhortation, Take f aft hold on 
 
 inftruttion, let her not go ; keep her, for (he is 
 
 , , . . J J 
 
 fi \Q J 
 
 tby life* 
 
 If there be thofe, who would feparate the 
 character of a wife from that of a religious 
 man : if there be, who follow after wifdom 
 for amufement only, not for advantage; or 
 
 * Prov. iv. 13; 
 
 for
 
 DISCOURSE III. 45 
 
 advantages as are foreign to the main 
 ends of human exiftence : if there be, who 
 are diredled, in the choice of their ftudies^ 
 by no better guide than accjftkdPMujtty -, 
 and follow this guide, wherever fhe leads, 
 to the negleEl ' of higher, and more important 
 engagements : if there be, who ftudy every 
 thing, befides their duty ; and are acquainted 
 with every part of the creation, except them- 
 fefoes, all thefe may one day be convinced 
 from their own experience, 'That 'in much ivif- 
 dom, is much grief \ and he that increafetb 
 knowledge increafeth forro<w. 
 
 But they who cultivate their under/land- 
 ings, with a juft regard to the improvement 
 of their morals, will find wifdom among the 
 choicer! gifts, which God has conferred on 
 the fons of men. For, befides that it will 
 prevent innumerable errors of condutf, befides 
 that it will raife us to a higher rank among 
 moral agents, and qualify us to become can- 
 didates for a greater reward, it has an im- 
 mediate and powerful influence in forming 
 
 1 . , i , ^ - 
 
 the mind to habits of virtue > in making men 
 
 humble, modefl, charitable ; moderate in their 
 defires, patient of difappointment ; iincerely 
 
 acd
 
 46 DISCOURSE III. 
 
 and fteadily religious. For the truth of all 
 which obfervations, I might fafely appeal 
 to experience-, I mean to the characters of 
 thofe, whofe intellectual attainments have 
 been carried to the greatefl height, and dons 
 honour to their fpecies. 
 
 ^*~Much wifdom will make us humble. 
 For human pride can reft on no other foun- 
 dation, than human ignorance. He who 
 fees and feels, at every ftep he takes, the 
 infirmity of his own nature ; he who learns, 
 from daily experience, the fhortnefs and 
 weaknefs of his faculties, how prone he is 
 to'the deluiions of fancy, how apt to be mif- 
 led by falfe lights, and how little able, with 
 his utmofl attention, to catch a few faint 
 glimpfes of true knowledge : he furely will, 
 of all men living, be the leaft likely to fet an 
 immoderate value on his own accomplifh- 
 ments. 
 
 2 Much wifdom will make us mode ft. 
 They who have juft entered the road of fci- 
 ence, as they are hafty in their afcent, fo they 
 are ram and confident in their affertions -, and 
 are apt to treat with contempt a doubtful and 
 
 deliberate
 
 DISCOURSE III. 4 - 
 deliberate hearer. But they who have tra- 
 velled farther, and feen more, are flow and/ 
 cautious. The wife man will never give 
 offence by arrogant pretences to wifdom; or 
 by an infolent neglect and fcorn of thofe who 
 prefume to queftion the truth of his deci- 
 iions. For they cannot indeed pay him kfs 
 deference, than he pays himfelf. Confcious of 
 his own fallibility, he is fo far from obtrud<* 
 ing his opinions upon others, that he is con- 
 {lantly lying at wait to correct them; and 
 ftudying to grow ftill wifer, from the con- 
 verfation of the ignorant. ^ 
 
 wod 23itiuoj -iiff N 
 3. Much wifdom will make us charitable. 
 For he who knows from his own experi- 
 ence the difficulty of arriving at truth, will 
 not btfurprifed, that others fall mort of it : 
 he who is fully acquainted with the delufive 
 fhapes which error frequently wears, will 
 not think the worfe of thofe who admire and 
 embrace it : he who has obferved and felt the 
 almoft irrefiftible force of education and habit, 
 will not be apt to judge unfavourably of thofe 
 whom inveterate prejudices have bound fafl 
 in darknefs and ignorance. The wife man 
 will pay little regard to all the various di- 
 
 tindions
 
 48 DISCOURSE III. 
 
 tinctions of fed and party, which fo much 
 divide and diffract the world : distinctions 
 often without a difference j almoft always 
 maintained with a heat and violence, which 
 hardly any degree of difference is fufficient 
 to juftify. He knows, that mankind are 
 ufually divided rather about founds than 
 things : he knows, that where the difpute 
 has a real object, yet the evidence > on both 
 fides, is often, f ant aftic at : he knows, that the 
 fame evidence, which is conclufive to him, has 
 often appeared inconclufive to others, though 
 perhaps perfons of equal capacity, and equal 
 industry, and, as far as appears, equal inte- 
 grity with himfelf. He will not therefore 
 be forward to impute the miftakes of his 
 neighbour either to lightnefs of head or de- 
 pravity of heart. 
 
 4. Much wifdom will make us moderate 
 in our defires, and patient of difappoint- 
 ments. For both the purfuit and the pof- 
 feffion of knowledge have a natural tendency 
 to weaken our pajjions - y either by calling' off 
 our thoughts from the objects which inflame 
 them, or by prefenting thofe objects to our 
 view in their proper colours. The breafl of 
 
 the
 
 DISCOURSE III. 49 
 
 "the wife man is fecure alike from avarice and 
 ambition, from love of pleafure and love of 
 fame; unlefs perhaps he mould retain too 
 flrong a relim for the fame of wifdom itfelf. 
 Hence he will be free from the cares and 
 toils, the temptations and dangers, the reft- 
 leflhefs and impatience of mind, which at- 
 tend alike the bufy and the gay, when they 
 catch with too much eagernefs at thefe fha- 
 dowsofhappinefs. 
 
 
 
 5. Much wifdom will make us pious. It 
 is an old obfervation, That a little .know- 
 ledge leads to Atheifm : and it is not lefs 
 true, that a large and extenji<ve knowledge 
 will bring us back to religion -, will make us 
 good men, and fmcere chriftians. Wifdom 
 will lead us from * the things which arefeen, 
 to the things which are notfeen, to the -j- eter- 
 nal Power and Godhead of the great Author 
 of nature. Wifdom will lead us from a juft 
 fenfe of the weaknefs 2^& fallibility of human 
 reafon, to a joyful and thankful reception of 
 that unerring light which comes from hea- 
 ven. Wifdom will lead us from the con- 
 
 * 2 Cor. iv, 18. t Rom. i. 20. 
 
 ^joico i3<pi^ 
 
 E fcioufnefs 
 
 N
 
 5 6 DISCOURSE HI. 
 
 fcioufnefs of our own infirmities, to implore 
 the affiftance of that heavenly fpirit, which 
 alone is able * to guide our f set into the way 
 cf peace. Wifdom, in fhort, will lead u* 
 from a clear and full conviction of the vanity 
 of all earthly things, to fet our affections on 
 things above ; and to prefs toward the mark, 
 With unwearied refolution, for the prize of 
 our high calling in Chrift Jefus. ( 
 
 I ought not to difmifs this fubject, with- 
 out taking fome notice of an objection, 
 which will naturally arife out of what has 
 been faid : I mean that the connection be- 
 tween wifdom and piety will, in a great 
 meafure, be broken off by the habitual doubt 
 and caution, which we have made fo efTential 
 to the character of a wife man. But what- 
 ever doubts he may have in {peculation, in 
 practice he can have none. Place the degree 
 of his aflent as low as you pleafe ; nay fup- 
 pofe, if you can fuppofe it, that he efteems 
 the evidences for and againfl religion to be 
 precifely equal: yet frill he will judge him- 
 felf under an unquefUonable obligation of 
 
 * Luke i. 79. t Phil. iii. 14. 
 
 attend*
 
 DISCOURSE III. $t 
 
 attending to its doctrines, and obferving its 
 precepts. i For wifdorh cannot be incon- 
 fiftent with itfelf : cannot pfefcribe, in 
 fimilar circumftances, oppo/tte rules of con- 
 duel:. Yet we fee that expectations many 
 degrees more improbable, than what has 
 been here fuppofed, are univerfally efleemed 
 fufficient, in the common courfe of ouf lives, 
 to determine the choice of a reafonable man ; 
 and even to engage him in a long courfe of 
 care, and labour, and felf-denial. Should any 
 one decline an undertaking of apparent ad- 
 vantage, for no other reafon, but becaufe 
 he could not demon/irate its fuccefs, he 
 would be efteemed an ideot or a madman. 
 But indeed we have no reafon to indulge our 
 adverfaries in a fuppofi tion fo unfavourable to 
 our caufe. True wifdom, whilil it prevents 
 an ill-grounded confidence, is always found 
 to produce a jufl and rational aflent to the 
 great truths of religion. And furely real 
 -probability is a better and a fafer fupport both 
 of our faith and practice, than illufive and 
 fanciful dftnonft rations. If thefe fliould be 
 fubverted (as there is perpetual danger) by 
 clearer views and deeper refearches ; the re- 
 ligion, which is built upon them muft fall 
 E 2 to
 
 5 DISCOURSE III* 
 
 to the ground: but a religion founded oh 
 wifdom, the refult of a careful, deliberate, 
 impartial inquiry, is a firm and fteady prin- 
 ciple of adtion; though the rains defcend, 
 and tbe foods come, and the winds blow, it 
 will iland unihaken, for it is built upon d 
 reck.* 
 
 -f Mat. vii. ^;. 
 
 D I S-
 
 t 53 J 
 
 DISCOURSE IV. 
 
 Preached on the 2pth of May, 1 763, 
 being the Anniverfary of the RE- 
 STORATION of King CHARLES II. 
 
 2 SAM. xix. 10. 
 
 let him take all, forafmuch as my lord 
 the king is come again in peace unto bis own 
 boufe. 
 
 THESE words of Mephibojheth feem to 
 e^prefs with fingular propriety the 
 fentiments of the Englifh nation on the re;- 
 turn of their banifhed fovereign. The joy 
 they felt from a revolution fo long wanted., 
 fo impatiently defired, made them prodi- 
 gal of their rights and privileges. 
 E 3
 
 54 DISCO U R S E IV. 
 
 were ready at one fboke to give up all; that 
 they might fatisfy the demands, and even 
 outrun the expectations, of greedy courtiers. 
 No matter what burthens fell on them or 
 their pofterity ; no matter what they loft or 
 what they fuffered : forafmucb as their lord 
 the king was come again in peace unto his own 
 houfe. It was happy for tis, as well as them, 
 that thefe overflowings of loyalty foon fub- 
 fided, and the difpofitions of the people re- 
 turned into their natural channel. Indeed 
 they went farther than this; and extreme 
 diftrufl fucceeded to extreme confidence. 
 Very few years had patted after the acceffion 
 of this popular monarch, when an alarm 
 began to be founded through every corner 
 of the nation, as if both religion and liberty 
 
 were at their laft gafp. It may not be 
 
 unfuitable to the defign of our prefent fo 
 lemnity, 
 
 I. To inquire what foundation there was 
 for that extraordinary joy, which our an- 
 ceflors expreffed on the return of their fo- 
 Vereign. 
 
 II, To make fome reflections on the folly 
 
 they
 
 DISCOURSE IV. 55 
 
 they were guilty of in expr effing their joy, 
 like him in the text, by unlimited con- 
 ceilions. 
 
 J. TO difcern the foundation of this joy, 
 we muft recollect the ftate and circumftances 
 of the times immediately preceding ; and 
 the alterations either produced or expected 
 the return of the royal family. 
 
 i . For many years paft this unhappy nar 
 
 tion had drunk deep of the calamities of 
 
 war: of war attended with every circum- 
 
 ilance that could make the poifonous draught 
 
 either more bitter or more deadly. The 
 
 fcene of this war was England. The blood- 
 
 ihed was at our own doors ; in the hearing 
 
 and in the fight of our wives and children. 
 
 The contending parties were Britons. Every 
 
 man's hand was againft his neighbour and 
 
 his brother. And, to cut off all pomble 
 
 confolation from the unjjappy fufferers, the 
 
 ijjut of the conflict cpulcl not but be fatal. 
 
 For It was the conflict of tyranny on the one 
 
 part, of anarchy on the other : of governors 
 
 who ruled by will, not by law ; of fubje&s 
 
 who wpuld not fuffer the law Ufelf to con* 
 
 E 4 troui
 
 56 DISCOURSE IV. 
 
 troul their actions. In fuch a wretched and 
 hopelefs flate of things, it could not have 
 been wondered, if men had patiently fub- 
 mitred to the iron rod of a protector ; much 
 lefs that they rejoiced in the mild and gen- 
 tle fway (for fuch they hoped to have found 
 it) of a legal monarch. 
 
 This then was theory? benefit expected 
 from the return of the king the reftoratior* 
 'of PEACE. Another advantage propofed 
 
 was, 
 
 2. : The refloration of LAW and JUSTICE. 
 I am, not ignorant, that, after the fubver- 
 fion of regal government, our courts of law 
 were kept open : and there feems reafon to 
 believe, that queftions of private property 
 were, for the mofl part, examined carefully, 
 and decided honeftly. But thefe decifions, 
 reached no farther than to difputes between 
 fellow fubj efts. For 'where was the man, that 
 durft difpute with his governors ? Unlefs in- 
 deed he had an army at hand, ready to fup- 
 port his caufe ! Accordingly we find, that 
 the extortions of money were both frequent 
 and great ; the ways of collecting it arbitrary 
 
 and
 
 DISCOURSE IV. 57 
 
 pppreffive ; and the whole adminiftration of 
 public juftice, not only defective, but partial 
 How indeed fhould it be otherwife ? For 
 the flames of war, though fometimes ftifled, 
 had never been extinguifhed : and therefore 
 the magiftrate was of neceffity to conduct 
 himfelf as in an enemy's country; and every 
 fufpected perfon was liable, of courfe, to 
 forfeit life or goods at the difcretion of the 
 conqueror. 
 
 3. A third advantage was the reftoratiort 
 of MONARCHY, i. e. of a fettled form of 
 government 5 in oppofition of thofe ever-* 
 Shifting fcenes of anarchy and confufion, 
 which left men in perpetual doubt and dread, 
 and deprived them of all reafonable aflurance, 
 what courfe they might fleer with fafety. 
 It was not the recall of the exiled family ', that 
 produced fuch tranfports of joy j a family, 
 who had little pretenfions here either to 
 efteem or gratitude : but it was the recall of 
 monarchy ttjelf. Even this perhaps is faying 
 too much. It was not the recovery of a par- 
 ticulary^r^ of government ; but the recovery 
 of government itfelf : which could not have 
 brought to a permanent eftablifhment 
 
 on
 
 5 8 DISCOURSE IV. 
 
 on any other plan. Monarchy was the an- 
 cient , the legal, form of our government; and 
 might be expected to take root in its native 
 foil, both more eafily and more firmly, than 
 any other political inftitution, which could 
 be fubilituted in its place. Indeed, alji 
 things confidered, there feems to have been 
 no choice left : the nation muji have done 
 what they did, or have continued to fufFer, 
 
 4, To thefe civil advantages we muft add 
 one more of a religious kind, which I mall 
 beg leave to confider more particularly; \ 
 jnean the restoration of the CHURCH. Not 
 becaufe it is the pureft church in Chriften- 
 dom ; not becaufe it is formed on the mode,! 
 of primitive antiquity ; not becaufe its go- 
 vernors derive their authority, by an uninter- 
 rupted fucceffton, from the apoftles : but 
 becaufe it fet men free from the nonfenfe of 
 Cafainifm, the madnefs of Enthiifiafm, the 
 terrors of Perfecution ; becaufe it has given 
 birth to a religion founded on reafon, a re- 
 ligion which teaches, that a life of virtue is 
 the moft acceptable tribute we can pay to 
 the Deity, and the moft neceflary condition 
 of our eternal happinefs. 
 
 Jpre
 
 DISCOURSE IV. 59 
 
 I pretend not that thefe things weie 
 brought about in an initant : there wanted 
 another revolution to compleat the work. - 
 .Still we may affirm that a good beginning 
 was made by the re/lor ation of the eflabhjhed 
 fhurcb. 
 
 
 . Whoever attends to the various modes df 
 
 faith, which fubfifted in the times of con- 
 fufion, will find fcarce onefeft, among the 
 numerous fpawn of Puritanifm, which was 
 not deeply tinctured with the religion of 
 CALVIN : a religion which feems to have 
 refted on this execrable foundation, that God 
 is a Tyrant. Why elfe did its teachers de- 
 light to reprefent him as governing by 'will 
 only, not by wifdom ? Why elfe did their 
 followers hope to obtain his favour by ne- 
 gledling the bufinefs, or renouncing the 
 pleafures of life; and wafle that time in a 
 fcrupulous and painful attendance on lec- 
 tures, and fermons, and catechifms, and all 
 the drudgery of miftaken piety j which ought 
 to have been given to works of charity and 
 juftice? As if our Creator had placed us 
 here only to give us in^effant mortification ; 
 to make us auftere, and fullen, and averfe 
 
 from
 
 60 DISCOURSE IV. 
 from all the endearments of fociety I True 
 religion on the contrary, looking up to God 
 as the benevolent Father of the univerfe, is 
 in no fear of provoking his difpleafure, either 
 by the improvement of his gifts, or the en- 
 joyment of them : fears only to provoke him 
 by doing nothing, or by doing mifchief $ by 
 a life wafted in indolence and inadlion, or 
 devoted to the gratification of private in- 
 tereft and paffions, in oppofition to the 
 general welfare. 
 
 Another leading principle in the religion 
 of the times was Entbufiafm : and to thefe two 
 principles, acting with united force, we may 
 impute the ruin both of church and king, 
 If the minds of the people had not been 
 heated by religious zeal, they would have 
 yielded up their civil liberties after a fhort 
 and a faint flruggle : Ch#rfes might have 
 eftablimed himfelf in arbitrary power, and 
 the Star-chamber have rivalled the Inqutfition. 
 But when once men are convinced that they 
 are fighting the caufe of God, and acting 
 under the immediate influence of his holy 
 fpirit j from that moment they become ir 
 refiflible, Without queftion Enthufiafm is 
 
 a moil
 
 ID 1 S C O tr II 8 6 IV- 61 
 
 a moft admirable inflrument, when properly 
 directed, and feafonably checked : but it is 
 an inftrument, which no human wifdom is 
 capable of guiding. Irrefembles fome of 
 thofe efficacious medicines, which our phyfi- 
 cians care not to prefcribe ; from the diffi- 
 culty of adjufting the dofe, and the impofli- 
 bility of forefeeing whether it will kill or 
 cure. In the cafe before us, the effects of 
 this powerful principle were indeed aftonifh- 
 ing : but they were enough to make wife 
 men tremble ; whenever they difcern the fame 
 Jpirit difFufing itfelf through the body of a 
 people. If it refcued us from the yoke of 
 civil tyranny (which it never effectually did) 
 it left us in a much worfe condition : by 
 fetting men free from the dominion of reafon. 
 and confcience, inflaming their paffions in 
 the purfuit of imaginary objects, and making 
 them an eafy prey to hypocrites and villains. 
 
 Now as Calvinifm, when heated and put 
 in motion by the fervours of this religious 
 madnefs, had been the main caufe of over- 
 turning the church (for indeed the overthrow 
 of the monarchy was no more than zftep to 
 the other) it naturally followed, that tha 
 
 rejioratiQU
 
 62 DISCOURSE IV. 
 
 refloratlon of the church muft prove fatal ttf 
 the interefts of this foolim and fanatical re- 
 ligion. And indeed the eftablifhed clergy- 
 exerted their Utmoft force in fubduing thofe' 
 implacable enemies 1 , from whofe rage they 
 had fo feverely fuffered. So that many per- 
 haps may be ready to queftion whether a 
 religious TOLERATION had any place at all 
 among the benefits of this day. Yet I think" 
 it will appear, on a fair examination, that 
 thefatfte day which put an end to the domi- 
 nion of feclaries and fanatics, fubverted alfo, 
 by its necerTary confequences, the tyranny of 
 falfe religion. 
 
 Far the greater fart of thefe feclaries wef<* 
 implacable to thofe who differed from them j 
 and the Prelbyterian party perhaps more im- 
 placable than any other. Had their church 
 retained its fuperiority, and preferved its 
 principles in their original force ; our refor- 
 mation from Popery would have profited us 
 little. For neither was Popery more abfurd 
 in its doctrines, nor more fevere in its dif- 
 cipline, nor in its fpirit and temper more 
 averfe from toleration, than the religion then 
 profeffed by the main body of the Pre&yte- 
 
 rians*
 
 DISCOURSE IV. 63 
 
 tians. It cannot therefore be doubted, that 
 after the overthrow of the royal party, the 
 terrors of PERSECUTION hang over men's 
 heads But how, it may be faid, could the 
 reftoration of the churchy a church (at that 
 time) almoft equally intolerant, and very 
 greatly exafperated, fet them free from thofc 
 fears ? 
 
 It muft be obferved then, that the Prefiy- 
 terian party, notwithftanding their abhorrence 
 of Popery, agreed with the Romanics in one 
 of their ivorjl principles, the independency of 
 the church upon the ftate. If they did not 
 agree in words, they did in practice; as all 
 their hiftories, the hiftory of Scot!and*morc 
 cfpecially, afford abundant proof. But now, 
 from the very conftitution of the Englijh go- 
 vernment, thepretafes are, in a great degree, 
 dependent on the prince: and fortunately the 
 princes who were then to reign, were no 
 friends to perfecution ; Charles, becaufe he 
 thought all religion ajeft, and James, be- 
 caufe by Ihewing indulgence to diflenters 
 of every denomination, he could indulge 
 Popery itfelf with lefs fcandal. Whatever 
 ileps therefore were taken in thofe reigns 
 
 for
 
 64 DISCOURSE IV. 
 
 for the fuppreflion of fe&aries, were either 
 taken from motives purely political, or in 
 compliance with the zeal of the people. I 
 know not that the perfecution towards the 
 end of Charles's reign is any exception to 
 what I have here affirmed : for, I think, it 
 was a meafure di&ated by policy and revenge, 
 not by religion. But, if it be art exception,' 
 it {lands fmgle. For though many adts of 
 feverity are found in the hiflory of that reign, 
 the prince himfelf was little concerned in 
 them. His confent was fometimes pur- 
 chafed, and fometimes extorted', but fcarce, 
 on any occafion, freely given. So that, in 
 this one inflance, the family on the throne 
 became (as far as they durfl) the patrons of 
 freedom. 
 
 It is a circumftance of fome curiofity in 
 our Englim annals, that a prince mould be 
 expelled from a Proteflant country, for his 
 zeal in fupporting liberty of conference . But 
 it was indeed notorious to what this liberty 
 tended; and the overthrow of the church, 
 and the re-eftablimment of Popery, the great 
 objects then in view, muft of neceffity have 
 ended in the moft abject flavery. -No won- 
 
 dec
 
 DISCOURSE IV. 5 
 
 der therefore that the friends of liberty were 
 glad to unite, on this prefling occafion, with 
 the moft zealous champions for ecclefiaftical 
 power. To this union we owe the com- 
 pletion and confirmation of all the benefits 
 we this day commemorate : and a Cdhinifl 
 Prince concluded, what a Catholic Prince had 
 begun, the great work of toleration. Let us 
 be thankful to the good providence of God, 
 which out of the weaknefs and wickednefs 
 of mankind can derive the mofl extenfive and 
 valuable bleffings ! 
 
 It appears, upon the whole, that the reflo- 
 ration of our exiled fovereign was an event 
 many ways beneficial to this kingdom. That 
 it was lefs beneficial, than it might have been, 
 was owing perhaps, in a confiderable degree, 
 to the impatient zeal of his loyal fubje&s : 
 who, like Mephibofoeth in the text, were ready 
 to give up ALL, forafmuch as their lord the 
 king 'was come again in peace unto his own 
 boufe. I proceed, 
 
 IL To obferve thefoHy they were guilty 
 of, by expreffing their joy in this extrava- 
 gant manner. 
 
 The
 
 65 DISCOURSE IV. 
 
 The civil conftitution of this kingdom 
 Was, as yet, far from perfection ; and there 
 was now a fair occafion of improving and 
 compleating it. For Charles might have 
 been reftored on any terms, or under any 
 limitations. Inftead of this, he came ir> 
 almoft without conditions. He obtained the 
 moft unlimited confidence, before he had 
 taken one flep to deferve it : and he lived to 
 acquire as abfolute an authority, as his un- 
 happy father had ever porTefled 3 he lived to 
 govern without Parliaments. 
 
 To point out particularly what might have 
 been, or ought to have been done, on this 
 occafion, might be an individious tafk ; and 
 would far exceed the limits of this difcourfe. 
 But moft certainly our anceftors mould not 
 have been content with lefs than was actually 
 obtained in a later period : mould have at* 
 tempted at leaft to prevent a return of th 
 calamities they had fufFered; and to form arv 
 eftablifhment, which might fecure them in 
 the moft effectual manner both from tyranny 
 tnd faction. -By neglecting to obtain this 
 fecurity, the men who placed Charles on the 
 throne^ expofed both church and ftate to the 
 
 utmoft
 
 DISCOURSE IV. 67 
 
 titmoft danger. The returning monarch, 
 void of every religious and every moral prin* 
 ciple, was ready to facrifice the fate of Europt 
 to the caprice or the cunning of a miftrefs j 
 and ftudied to fubvert the liberties of his 
 people, not from any reputable principle of 
 ambition or honour, but that he might, 
 without difficulty and without oppofition, 
 employ the hands and purfes of his loving 
 fubjects in miniftring to his royal pleafures ! 
 It was not indeed long, before his fubjects 
 were awakened from their dream of happi- 
 nefs : but it had like to have been too late. 
 -Never was the whole machinery of oppofi- 
 tion put in motion with more art and addrefs, 
 and (to fay the truth) with lefs reftraint from 
 principles of juftice and honour. Yet all 
 this was found too little. Charles, though 
 obliged to give way for a time, was able at 
 laft to furmount the utmoft efforts of his ene- 
 mies : and had either bis life been prolonged, 
 or had \i\sfucceffor trodden in the fame fteps j 
 the liberties of Britain were no more. 
 Nor was the eftablifhed religion lefs expofed 
 to ruin than the efhblifhed government. 
 The indifference of one brother, and the zeal 
 cf the other, were alike fatal to its interefts : 
 F a and
 
 68 DISCOURSE IV. 
 
 and the church was in perpetual danger of 
 finking, under the unwearied efforts of Po- 
 pery ; an enemy, that well knows how to 
 improve its advantages, and to ufe fraud or 
 force with equal fuccefs. 
 
 But we are not yet at an end of the 
 chiefs which flowed from the want of proper 
 care and caution in thofe who reitored their 
 exiled fovereign. His immediate fucceflbr 
 felt them in their full force. For it foon 
 became necefTary for that deluded monarch 
 to be fent back into banifhment: and the 
 prejudices of the people and the circum- 
 ilances of the . times, concurred in placing 
 WILLIAM, a. Jtranger and a foldier, on the 
 throne of Britain. Hence a door was opened 
 to innumerable evils ; fome of them remain- 
 ing to this day, and likely to remain to the 
 lateft pofterity. Let it be fufficient to have 
 pointed at thefe evils, without naming them. 
 I mean not to cenfure the prefent times, but 
 the part, 
 
 But fince we have hinted at the incon- 
 veniences, let us not forget the benefits, arif- 
 ing from this change of government: the 
 
 improve*
 
 DISCO U R S E IV. 69 
 
 improvement of arts ; the extenfion of com- 
 merce" ; the fteady administration of juftice ; - 
 the free exercife of religion. Let us not 
 forget, that we have a prince on the throne, 
 who makes it his boaft, that he is a NATIVE 
 of BRITAIN. May he long continue to reign 
 in the hearts and affections of his fubjedts ! 
 may his minifters ferve, him with fidelity and 
 prudence ; and may fuch fervice be ever repaid 
 by the confidence and thanks of an united 
 people ! 
 
 ' 3 D I S-
 
 I 7 J 
 
 DISCOURSE V. 
 
 Preached on Friday December 1 3, 
 1776, being the Day appointed 
 by Authority for a General FAST, 
 on Account of the AMERICAN 
 
 WAR. 
 
 ACTS viL 26. latter Part. 
 
 Sirs, ye are Brethren-, 'why do you wrong 
 one to another ? 
 
 THE tranfaction, here mentioned by 
 St. Stephen t is related, without any 
 material variation in the book of Exodus.* 
 Both accounts agree in reprefenting the 
 Ifraeh'tes, as at variance among themfelves : 
 
 * Chap ii. 13, 14. 
 
 both
 
 DISCOURSE V. 71 
 
 both agree that Mofes, who was defiined by 
 God to be their leader and deliverer, endea- 
 voured to bring them back to charity and 
 peace : both agree, that his endeavours proved 
 ineffectual - y and particularly that the man 
 who had done his neighbour wrong, was moft 
 averfe to a reconciliation. In one point the 
 account before us is more exat than the 
 other : it gives us the very words, which 
 Mofes employed, in order to heal the divi- 
 fionsof his unhappy countrymen: 
 
 Sirs, ye are BRETHREN j w&y do ye wrong 
 
 one to another ? 
 
 They were brethren in more fenfes than 
 one. Their relation to Abraham, their com- 
 mon parent j their common calamity under 
 the preffure of /Egyptian fervitude; their 
 joint title to the promifed land ; and their 
 ftill more honourable title to the promifed 
 Meffiah : all thefe things formed a bond of 
 connection, which Ihould naturally have 
 united them in the firmefl friendship, whe- 
 ther for defence, or confolation. Yet all 
 this, we fee, was not fuftkient to prevent 
 them fromjlrtvitig againft each other. The 
 F 4 folly,
 
 72 DISCOURSE V. 
 
 folly, as well as the mifchief of fuch flrife, 
 
 is too evident to need further illuftration. 
 
 * Now all theje things are written for our 
 admonition: let us apply them, as we may, 
 to our own ufe. The fubjecl: is fruitful; 
 and might give a fair entrance into many of 
 thofe controverfies, which appear of late to 
 have taken intire pofieffion both of our heads 
 and hearts. But I will not debafe the fo- 
 lemnity of the day by engaging in political 
 difputes. It is my duty to lay before you 
 the plain precepts of the Gofpel : -f- Love the 
 brotherhood : fear God; honour the kin]?* 
 
 Now the fame topic, which was employee^ 
 to reclaim the Jews, may be urged to us 
 Chriftians with equal force. We too are bre- 
 thren, as well as they : J heirs of God, and 
 joint heirs with Chrift ; begotten again unto 
 a lively hope by the refurreffiion of Jefus from, 
 the dead. 
 
 But, belides the common ties which unite 
 
 i Cor. x. ii. ft Peter ii. 17. 
 
 Rom. viii. 17. i Peter i. 5. 
 
 us,
 
 DISCOURSE V. 73 
 
 us, as members of the Chriftian Church, there 
 is ftill a clofer, or a more obvious, connection 
 ^mong thofe who are members of the fame 
 ehil community ; who are fellow fubjefts, as 
 well as fellow cbriftiam. The different parts 
 of fuch a community, however feparated by 
 diftance of place, or difunited by competition, 
 of interefts, either have, or ought to have, one 
 common caufe. For the life of the whole is 
 fuflained and fupported by the mutual aclion. 
 of its feveral parts : *The eye cannot fay unto 
 the band, I have no need of thee 5 nor again , 
 the head to the feet , I have no need of you. If 
 then, inftead of difcharging our refpedivc 
 duties in fubfervience to the common good, 
 we fall into caufelefs divifions, and unjufl re- 
 fentments ; if we are even led on to repeated 
 a<fts either of oppreffion or rebellion ; we 
 defeat the very end of human fociety. The 
 laws of every civil community are the con- 
 ditions of peace among its members. When 
 thofe laws are broken> to any confiderable 
 degree, men relapfe into a flate of barba- 
 rifm, and become wolves and tygers to each 
 other. 
 
 * I Cor. xii. zi. 
 
 Why
 
 74 DISCOURSE V. 
 
 Why then, may we addrefs the leaders of 
 political contention, why do you wrong to your 
 brethren ? why do you forget the united ob- 
 ligations of mtereft, of duty, of natural af- 
 fection and charity ? It is a queftion which 
 deferves a ferious anfvver. But it is a queflion 
 not to be anfwered by contending parties. 
 Blinded by prejudice, and heated by paffion, 
 they fee ncihing but what they chufe to fee; 
 and ruih on hailily to the point in view, re- 
 gardlefs, or fearlefs, of cpnfequences. Both 
 fides make profeiTion, in every civil contro- 
 verfy, of regard to juftice and public good : 
 both are too often drawn afide by private in- 
 
 tereft or private refentment. The leaders 
 
 of faction, even when drefled in its moil fpe- 
 cious colours, have ufually much to anfwer 
 for : though many times their deluded fol- 
 lowers may be objects of pity rather than 
 punimment. Even they who. are engaged in 
 the beft caufe, and muft be pre fumed, in cha^ 
 rity, to a<5t with the beft intentions, can fel- 
 dom preferve themfelves from being borne 
 away by the torrent, perhaps farther than, in 
 their cooler moments, they would willi to 
 have gone. Far therefore from cenfuring 
 with feverity the conduct of others* we may 
 
 all
 
 DISCOURSE' V. 75 
 
 all of us do well to liften to our Saviour's de- 
 termination, * He that is without Jin among 
 you, let himjirft cajl ajlone. 
 
 Nothing can be more fatal to the repofe 
 and fecurity of government than a fpirit of 
 PARTY. Divide and govern was a maxim fit 
 only for Italian politicians. In this land of 
 freedom it will ever be received with difd.iin. 
 But, if we difcard the princ iple t the practice, 
 I fear, of fomenting diviiions, is at all times 
 too common among us ; and prevails at this 
 time perhaps more than ever. Yet fure 'it 
 requires no great fagacity, to difcern the in* 
 numerable mifchiefs which this dangerous 
 fpirit brings along with it. 
 
 In the firft place, it difables men from 
 judging, with any tolerable exadlnefs, of 
 public meafures and public characters. Even 
 the ftrongefl arguments can feldom prevail 
 againft the logic of the paffions. The caufe 
 in which we are engaged we know to be right 
 andjuft; and we rejedt, with fcorn, every 
 attempt that is made to open our eyes. The 
 
 * John viii. 7* 
 
 adverfe
 
 76 DISCOURSE V. 
 
 adverfe party we know to be wrong. We know 
 them to be influenced by the moft corrupt 
 motives, and wim them to meet with the 
 moft exemplary punimment. The fame fads, 
 the fame characters, when transferred from 
 one party to the other, unaccountably change 
 their complexion and their nature; and de- 
 ferve, as it may happen, afcaffold or a throne. 
 
 Nor is this all. The fame fpirit of party 
 which blinds the under {landing, corrupts the 
 heart. Under the influence of this powerful 
 principle, we cherifh, without perceiving it, 
 the moft malignant pajjiqns : paffions alto- 
 gether inconfiftent with chriftian piety an4 
 chriftian charity. For where envying and 
 Jlrife is t there is cctnjufion ^ andf every mif 
 work. 
 
 It is not only that we feel and propagate 
 much ufelefs difquiet The fpirit of party, 
 and the paffions which flow from it, give 
 rife to a variety of jnconveniencies and mif- 
 chiefs in the whole courfe of our conduct. 
 They break in very frequently on the joys 
 
 % James iii. 16, 
 
 and
 
 DISCOURSE V. 77 
 
 and comforts of private life : and they fel- 
 dom fail to carry us with irrefiftible force, if 
 we have but as much power as will, into 
 nieafures the moft inconfiftent with public 
 fafety. 
 
 In private life, the zeal we have for our 
 caufe will not fuffer a free and friendly in- 
 tercourfe with thofe who differ from us. 
 Our fociety therefore is contracted more than 
 it ought to be; opportunities of informa- 
 tion are often loft; prejudices are heigh tened, 
 and miftakes confirmed. But too often, the 
 bitternefs of party interrupts even the common 
 offices of civility and good neighbourhood : 
 and the very motives which mould have en- 
 gaged ,us to love and amity, ferve only to 
 animate us againft our brethren, and provoke 
 a ftronger refentment. Even among our 
 friends we lofe many enjoyments, and wafte 
 many valuable portions of time, by indulging 
 too far thcfpirif of patriotifm. For that time 
 is more than wafted, which is fpent in railing 
 at our countrymen and our brethren* 
 
 The mifchiefs in public life are ftill more 
 flagrant. Zeal for a^or//, if not kept under 
 
 the
 
 7 S DISCOURSE V. 
 
 the ftridefl guard, is enough to eat up every 
 feed of virtue, every fentiment of honour and 
 probity, in the human mind. Would to God 
 the cafe were not too plain, to need either il- 
 luftration or example ! 
 
 Nor is it the leaft evil, arifing from our 
 party differences, that they unavoidably weak- 
 en the hands of government ; and, by difa- 
 bling thofe, who alone have the power to 
 protect us, expofe us, without defence, to 
 our foreign or domeltic enemies -, fo that we 
 cannot -better exprefs our LOYALTY to our 
 Prince, than by labouring to unite the minds 
 and hearts of his fubjecls. Loyalty, I know, 
 has, by many among us, been ftruck out long 
 fince from the catalogue of virtues. But 
 furely this is not fo clear a cafe, as thefe wor- 
 thy perfons feem to apprehend. The words 
 tffcripture at leaft are exprefs and plain. 
 * Honour the king -f- Let every foul be fub- 
 jeft J Submit yourfehes to every ordinance 
 of man, to the king, asfupreme. I am fen- 
 ftble, that the graces of a chriftian have not, 
 in all men's eyes, the fame dignity and fplen- 
 
 * I Pet. ii. 17. f Rom. xiii. i. 
 
 % i Pet. ii. 13. 
 
 dour
 
 DISCOURSE V. 79 
 dour with mere Pagan virtue: yet let not 
 the modefty of their garb bring them into 
 contempt among us. Attachment and fidelity 
 to thzfupreme authority are nothing different 
 from attachment to the public intereft, and 
 fidelity to our country. For without fettled 
 laws there can be no confidence, there can 
 be no peace, among mankind : and without 
 government, laws would be impoffible. On 
 one hand variety of opinion,, on the other 
 difcordant interefls and paffions, would nei- 
 ther fuffer them to be made, nor to be exe- 
 cuted. Whoever therefore attacks or under- 
 mines the fupreme authority, lhakes the very 
 
 foundations of public happiaefs. J -No\v 
 
 what can contribute more to weaken this 
 authority, than divifions among ourfelves ? 
 What would our worft enemies imore fer- 
 vently wifli, than to fee that force, at the 
 fight of which they, have fo often trembled, 
 employed not upon them, but upon one ano-. 
 ther ? // muft needs be that offences come, but 
 woe to that man t by 'whom the ojfence comet b* 
 
 The laft evil I mall mention, arifing from 
 the fpirit of party, is IRRELICION. Here 
 * Mat. xviii. 7. 
 
 indeed
 
 $o D I S C O ti R S E V. ' 
 
 indeed the connection is not quite fo evident. 
 But it fhould be remembered, that true reli- 
 gion is feated in the heart : and that the very 
 * end of the commandment is charity. No- 
 thing then can be more oppofite to the fpirit 
 of chriftianity than party-zeal : nor can any- 
 thing have a more fure tendency to check the 
 growth of piety and devotion. For -\-he that 
 loveth not his brother, whom he hathfeen, how 
 can he love God, -whom he hath notfeen ? 
 
 But the fame fagacity of modern inquirers, 
 which has done fo much to emancipate us 
 from fubjedtion to an earthly fovereign, has 
 gone far alfo in making off the dominion of 
 God himfelf. His Being has been doubted : 
 his Perfections explained away : his Provi- 
 dence denied : his threats flighted : his writ- 
 ten law expofed to contempt and ridicule. 
 Such, it feems, is the wifdom of this dif- 
 cerning age ! But it was not the wifdom of 
 antiquity. Their law-givers, their philofo- 
 phers, their patriots, never once loft fight 
 of the connection between fociety and reli- 
 gion. They knew the infufficiency of tern- 
 
 * i Tim. i. 5. t i John iv- 20. 
 
 poral
 
 DISCOURSE V. 8 1 
 
 poral fan&ions for inforcing obedience to. 
 law : they knew the necejjity of obedience, 
 for the fupport of peace, and even of free- 
 dom. They were not mifled by the charm 
 of that favourite word, to think fubje&ion 
 and flavery the fame thing. From thefe 
 celebrated ancients men of the greateft name 
 among ourfelves, in the laft two -centuries, 
 feem to have derived their principles of reli- 
 gious policy. It was referved for our own 
 times, to make the wonderful difcovery, that 
 we may be good men without religion, and 
 good citizen 's, though in open oppofition to 
 the laws of our country. 
 
 In every age, and in every nation, the de- 
 pravity of our nature appears in innumerable 
 forms, more or lefs deftructive to the happi- 
 nefs of mankind : and the whole race of 
 men, without exception, may find abundant 
 caufe for humbling themfelves in the fight of 
 their Maker. But the ever-mifting fcenes 
 of human life exhibit an infinite variety of 
 circumftances and characters : and, while 
 we all wander from the right way, we wan- 
 der differently - f every one, almoft, takes a road 
 of h.is own. ~ This is true of bodies of men 
 
 as
 
 82 DISCOURSE V. 
 as well as individuals. Each nation, in any 
 aflignable period, will be found to differ 
 from its neighbours; and each in its turn 
 to differ from itfelf. If one virtue grows, 
 another decays \ if one vice is retrained, 
 another fpreads and flourishes. I have en- 
 deavoured to point out to your obfervation 
 what appear to me to be the principal fea- 
 tures of our national character Diftenjion, 
 Dijloyalty, and Irreligion. Thefe vices, as 
 we have already feen, are naturally com- 
 panions. He who fears God, will honour 
 the king : and he who is fincerely attached 
 to either, far from doing wrong to his bre- 
 thren, will love andjerve them -, will labour 
 to unite them in the bonds of chriftian 
 charity. 
 
 Yet thefe generous efforts meet with many 
 discouragements. Men are never more un- 
 willing to agree, than where their difagree- 
 ment is moft fatal : and it is very obfervable,* 
 that they, who have DONE their neighbours 
 wrong, are apt to perfift moil obftinately ; and 
 to ^orujl away* as St. Stephen expreffes it, 
 
 * Ads vii. 27. 
 
 thofe,
 
 DISCOURSE V. 83 
 
 thofe, who labour to bring about a reconci- 
 liation. Very remarkable was the anfwer 
 given, in the words following my text, even 
 to the meekeft man upon earth, when he at* 
 tempted to mediate between his brethren, 
 Who made thee a ruler and a judge over us? 
 The words will admit of a very obvious ap* 
 plication. But I forbear It is cur part to 
 turn our eyes upon ourfehes ; to reflect on 
 our own fins, whether perfonal or national, 
 with fhame and concern : and to contribute 
 what we can to a general reformation. It 
 may be little perhaps that we can do, in the 
 arduous tafk of reforming our brethren : but 
 let us be careful at leaft, that we add nothing 
 to that load of guilt, which we are unable 
 to remove. And let us particularly guard 
 againft that dangerous fpirit of party, which 
 is productive of fo much vice, and fo much 
 mifery. To many men indeed one fmgle 
 caution might be fufficient : * that they fltidy 
 to be quiet, and to do their own bujinefs. But 
 to thofe, who have capacity and opportunity 
 to inquire into public meafures, much more 
 might be faid, if the time would allow it. 
 
 * i Thef. iv. n. 
 
 G a Permit
 
 84 DISCOURSE V. 
 
 Permit me only to obferve in two words, thatf/ 
 in queftions of fuch extreme difficulty, you 
 can neither be too cautious in forming your 
 judgment, nor too candid to thofe who judge 
 differently, Thefe two maxims, if fteadily 
 purfued, would cut off almoft every occalion, 
 in private life, of political contention.^ Let 
 us refledl too, a little more than fuits with 
 the fafhion of the age, on the honour and 
 duty we owe to our Sovereign j nor think it 
 a paradox, that the moft perfed: obedience is 
 infeparably connected with the moft perfect 
 liberty. Laftly, let the love we bear to our 
 brethren, and the honour we have for our 
 prince, lead us up by degrees to the love 
 and fear of God, by whom * kings reign, and 
 princes decree juftice. Let us fteadily refift 
 the inroads of Infidelity and Atheifm : which 
 tear up by the roots all the comforts of pri- 
 vate life, and flrike at the very being of 
 public freedom. If you doubt the truth of 
 this affertion, look back into hiftory. You 
 will there fee, in a variety of inftances, that 
 the days of infidelity have been days of ty- 
 ranny. It cannot poffibly be otherwile. 
 
 Prov. viii. 18.- 
 
 For
 
 DISCOURSE V. $5 
 
 For men, who have caft off the belief of an 
 over-rulkig providence, are no longer, fit to 
 be governed like freemen. Laws are not 
 ftrong enough to reftrain or to punifh them ; 
 they can only be ruled with the rude and 
 heavy hand of arbitrary power. 
 
 May thofe liberties, on which we fet fo 
 high a price, be preferred inviolate to the 
 latefl generation ! But let us make ourfelves 
 worthy of fo great a bleffing. United in the 
 bonds of love and charity, in dutiful fub- 
 jedion to our governors, and in reverence 
 and gratitude to Almighty God, we may 
 juftly hope for the protection of heaven. 
 Under that protection we Jhall divellfafefyi 
 and fiall be quiet from fear of eviL* 'The 
 Lord Jhall gfae Jlrength unto bis ptople-, the 
 Lord Jhall give bis people the blejjing oj 
 PEACE, -j- 
 
 * Prov. 4. 33 f P/alm xxix. li. 
 
 D I S-
 
 [ 86 
 
 DISCOURSE VI. 
 
 On CHURCH-AUTHORITY* 
 
 H E B. xiii. 7. 
 
 Obey them that have the rule over you> and 
 Jubmit yourf elves - 9 for they watch for your 
 fouls. 
 
 OBEDIENCE and authority are reci- 
 procal terms. A right in another to 
 rule over us, and a duty in us to fubmit our* 
 felvesy are but one and the fame thing dif- 
 ferently expreffed. 
 
 It has never been doubted, that the autho- 
 rity of which the Apoftle here fpeaks, is 
 Church-Authority. This indeed fufficiently 
 appears from the reafon affigned for our fub- 
 G 4 jection.
 
 DISCOURSE VI. 7 
 
 jeftion. We are to obey our governors, 
 becaufe they 'watch for our fouls : a circum- 
 ftance which clearly points out Spiritual 
 authority, and diftinguimes it from Civil. 
 
 It muft be owned, however, that in fay- 
 ing this we fay but little : and, if we advance 
 one ftep farther, we mall find ourfelves ex- 
 pofed to a variety of doubts and queftions, 
 foine of confiderable importance ; which the 
 bare words of Scripture will never enable us 
 to refolve. Even the ableft critics have 
 wafted their time and pains in this unpro- 
 fitable fearch - y a fearch where neither fkill 
 in languages, nor knowledge of antiquity, 
 could contribute any thing to their fuccefs. 
 
 It is in this in fiance as in many others. 
 Men confult Scripture for what is not to be 
 found in it ; an accurate defcription of their 
 rights and duties : whereas the knowledge 
 of thefe is fuppofed, hot taught, by the fa- 
 cred writers. There was a time, when men 
 were under the fame delufion with regard to 
 their Civil obligations : when both the origin 
 and the form of government, the extent of 
 authority and degree of fubjection, were de- 
 termined,
 
 88 DISCOURSE VI. 
 
 termined, not from the reafons of things, or 
 the laws of particular nations, but from the 
 precedents and precepts contained in the 
 Bible; a book never intended for fuch pur-* 
 pofes, and indeed much injured by the arti- 
 fice and violence with which it has been 
 preffed into a foreign fervice. 
 
 It might well have been expected, that the 
 members of the Englifh Church mould have 
 feen farther, and judged better : becaufe this 
 Church, even from its foundation, has been 
 carefully inftructed on thefe very points by 
 fome of its ableft defenders. But fo capri- 
 cious is the public tafle, that thefe great 
 writers have gradually fallen into neglect; 
 their doctrines are now in a manner forgot- 
 ten ; and enthufiafts and fectaries revive the 
 fame follies, and defend them by the fame 
 arguments, which were once effectually over- 
 thrown. It may not therefore be improper 
 for us to refume this beaten fubject; and try 
 if we can explain, on rational principles, the 
 nature and foundation of Church-Authority, 
 The Sacred Writings, fo far as they can be 
 pertinently alleged, will be found to confirm, 
 not to oppofe, the dictates of reafon. 
 
 To
 
 DISCOURSE VI. 89 
 To this end, let us begin with fixing the 
 general idea of a Church; by which I un* 
 derftand a number of perfons agreeing to unite 
 in public affemblies for the performance of 
 religious duties, Thefe duties, under mod 
 forms of religion, will comprehend public 
 and public worfhif, 
 
 For the fake of fimplicity, I will firft fup- 
 pofe the whole Church to confift of a Jingle 
 congregation : we mall afterwards fee, what 
 difference may arife, when many congrega- 
 tions become parts of the fame fociety. 
 
 Give me leave to fuppofe farther, that the: 
 Civil magiftrate no way concerns himfelf in 
 thefe religious meetings : we mall afterwards 
 fee what difference may arife, when he affumes 
 in eccleliaflical affairs. 
 
 j . We begin then with a fmall number of 
 men, capable of meeting conveniently for reli- 
 gious purpofes in one, Jingle congregation -, the 
 magiftrate neither requiring nor forbidding 
 them to meet, neither directing nor reftrain- 
 ing them when they are come together, 
 
 And
 
 90 DISCOURSE VI. 
 
 And here the firft queftion to be afked is, 
 why do they meet at all ? How will public 
 affemblies conduce to the better performance 
 of religious duties ? The anfwer is obvious. 
 By meeting together in a public alTembly, 
 men are led to perform the offices of Religion, 
 more conflantly, more properly, and more 
 effectually. More conftantly : becaufe there 
 can be no meetings held without Jl l ate 'd times 
 of meeting: whereas private adts of Religion 
 may be performed at any time, and are there- 
 fore at all times in danger of negledl. More 
 -properly : becaufe each man's peculiar follies 
 will be checked, and his peculiar infirmities 
 relieved, by the united wifdom of all. And 
 more effectually : becaufe public adls' of Re- 
 ligion will both make a ftronger impreflion 
 on thofe who partake in them, and at the 
 fame time afford a teftimony and an example 
 to other men. 
 
 But nothing of all this can be carried into 
 execution, if each particular member of a 
 religious focie'ty be allowed to fpeak and to 
 adt in it, what, when, and how he plcafes. 
 It is therefore highly expedient, if not abfo- 
 lutely neceflbry, that the offices of Religion 
 
 mould
 
 DISCOURSE VI. 91 
 
 mould be committed to fome certain perfons, 
 and regulated in fome certain manner : to 
 what perfons, and in what manner, the fo- 
 ciety itfelf muft judge, or mufl appoint others 
 to judge for them. 
 
 By the defignation of particular perfons, 
 many advantages are obtained. Firft, the 
 offices are regularly performed: whereas, with- 
 out fuch an appointment, they would often 
 be neglected -, for fuch neglect we continu- 
 ally experience in all thofe inftances of duty, 
 to which no one man is peculiarly obliged. 
 Secondly, they are performed without compe- 
 tition or confufion ; unavoidable confequences 
 of unbounded liberty. thirdly, they are 
 much more likely to be performed as they 
 ought to be. This at lead mufl be true un- 
 der every form of Religion, that requires 
 attention and ftudy in thofe who are to teach 
 it. For every man in fociety is, or mould 
 be, employed in fome ufeful labour or pro- 
 feffion ; which muft engage of courfe his 
 time and his thoughts, and divert him from 
 every other purfuit. Religion then itfelf 
 muft be made a profeffion ; or no man will be 
 at leifure to learn and to teach it. Whence 
 
 it
 
 92 DISCOURSE VI. 
 
 it follows, that each fingle congregation, 
 whilft unconnected with others, muft ap- 
 point for itfelf minifters of Religion, and 
 Jupport this appointment by a voluntary main- 
 tenance. For no man will give his time 
 to the public, unlefs excited by public re- 
 wards : no man can give his whole time, 
 without exposing himfelf to want and ruin. 
 
 Nor are the perfons only tq be appointed 
 for performance of religious duties ; but the 
 manner alfo is to be prefcribed. The aflem- 
 bly may not unfrequently be deceived in their 
 choice; and the minifters, if fubjedt to no 
 reftraint, may introduce principles and prac- 
 tices which the people condemn. Or it may 
 happen, than one minifter {hall purfue a 
 different plan from another ; perhaps a con- 
 trary plan : which muft evidently tend to 
 confound the minds of the people, and weaken 
 the impreffions of Religion. If the difference 
 be not in form only but in doctrine, the cafe 
 will be ftill worfe. For nothing is fo apt to 
 root out all Religion, both from men's heads 
 and hearts, as religious controverfy. A great 
 part of mankind, either from want of capacity 
 or opportunity, are governed by authority 
 
 more
 
 DISCOURSE VI. 93 
 
 snore than reafon. What then fhall they do, 
 when they meet with oppofite authorities ? Or, 
 if they attempt to exercife their feeble under- 
 ftandings, and to judge for themfelves ; how 
 muft they be embarrafled by fpecious and 
 plaufible arguments, alleged with equal con- 
 fidence on both fides ? The confcquences 
 are evident. Either they will divide into 
 parties, to the deftruction of charity; or, 
 unable to determine among different preten- 
 ders to truth, they will give up the purfuit 
 as defperate, and furrender themfelves to 
 vmiverfal fcepticifm. 
 
 Truth, we are told, can never furFer from 
 a free inquiry : the combat perhaps may be 
 {harp ; but (he is fure to conquer in the end. 
 Men are not therefore to be retrained from? 
 profeffing their opinions, or from fupporting 
 them either by their pens or tongues. All 
 this I am ready to allow : yet ftill it may be 
 maintained, that religious affemblies mould be 
 carefully guarded from fuch contefls : con- 
 tefts that defeat the main end for which theft 
 aflemblies are appointed, and train up men 
 to fophiftry inflead of Religion, 
 
 Here
 
 94 DISCOURSE VI. 
 
 Here then we have the-firft iketch of what 
 may be called not improperly Church- Autho- 
 rity. For a power in the fociety of appoint- 
 ing its minifters, implies an exclusion of others 
 from the miniilerial office. No man there- 
 fore can undertake this office without fuch 
 appointment, or oppofe the perfons who are 
 appointed lawfully : unlefs he will let his 
 own private will in oppofition to the will 
 of the whole fociety ; by doing which he 
 renders himfelf incapable of continuing a 
 member. To declare this incapacity, is to 
 excommunicate. In like manner, a power in 
 the fociety of prefcribing the forms of its 
 public offices, implies an exchifion of every 
 other form. No minifter therefore can depart 
 in any refpedt from the public inflitution, 
 much lefs adt in contradiction to it, without 
 ufurping a power not committed to him, but 
 reading in the body by whom he is autho- 
 rized and employed. If he does this, he 
 violates the trufl repofed in him, and fo ren- 
 ders himfelf unfit to be trufled. The con- 
 fequence is, deprivation from his office, and 
 from the rewards attending it. 
 
 It is not however neceflary, indeed it is 
 
 not
 
 DISCOURSE VI. 95 
 
 not pofTible, that even this fmall fociety 
 mould all agree in every particular determi- 
 nation. The fmaller part therefore muft 
 acquiefce in the judgment of the greater; or 
 they muft form themfelves into a feparate 
 congregation. It is not even neceflary for all 
 the members to be ajjembkd; whether for 
 making their regulations, or inforcing them. 
 Inilead of exerciiing their power colleffively, 
 they may commit it, if they pleafe, and as 
 much as they pleafe, to reprefentatroes : nay; 
 they may very properly commit the executive 
 part of it to ajmg/e perfon. In mort, vari- 
 ous forms of government may be afiigned ; 
 any one of which would be fufficient for the 
 ends propofed, of appointing minifters, of 
 prescribing forms, of inforcing obedience. 
 
 2. The confideration of this firnple cafe will 
 lead to a folution of fuch as are more com- 
 plex. Let us go on then to inquire into 
 the nature of religious fociety, as fubfifting 
 among a number of congregations united into 
 one body. 
 
 And here again the main queftion will be, 
 to what purpofe ihould they unite ? How 
 
 will
 
 96 DISCOURSE VI, 
 
 will the ends of religious affemblies be better 
 obtained by an affociation among many, than 
 if each affembly had the fole and feparate 
 management of its own concerns ? I anfwer, 
 the benefits of fociety are the fame in this 
 inftance as in others. That is, the ends pro- 
 pofed will be purfued more wifely and more 
 uniformly : more wifely, by the advantage of 
 common confutation ; more uniformly , by 
 the concurrence of all particular affemblies 
 in the 'refolutions taken by the whole com- 
 munity. 
 
 Thus, for inftance, in a large and more 
 comprehenfive fociety, it will be lefs difficult 
 to felect^ perfons for performing the offices 
 of Religion. In fingle congregations it muft 
 often happen, that few or none of the mem- 
 bers are competently qualified either to ferve 
 thofe offices themfelves, or to chufe others. 
 But, in a number of congregations, under 
 different circumftances, and diffufed perhaps 
 through different parts of an extenfive king- 
 dom, we may both expect a better fupply of 
 candidates, and a truer judgment of their 
 merits For, though it is not always true, 
 yet it is generally true, even in popular affem- 
 blies,
 
 DISCOURSE VI. 97 
 
 lilies, that the weak are led by the wife. 
 This however would be arguing on the mod 
 unfavourable fuppofition. For there is no 
 neceffity that the Minifters of Religion mould 
 be appointed by the people ; and much ex- 
 pedience in a different method of appoint- 
 ment. Even fingle congregations, if they 
 think proper, may act by reprefentation ; as 
 I before took notice : but a number of con- 
 gregations, united in one community, cannot, 
 without the higheft inconvenience, a(5t other- 
 wife. We fee in civil focieties, even of the 
 freeft kind, that, however the people may 
 have referved to themfelves the fupreme le- 
 giflative authority, yet the ordinary admini- 
 ftration of government is committed either 
 to a prince or a fenate. By a like delegation 
 of power, either fingle men, or fmall bodies 
 of men, may and muft be authorized to govern 
 the Church : to them muft be committed 
 the care of chufing fit perfons for difcharging 
 the offices of religion ; and from them we 
 may reafonably expect a much wifer and fafer 
 choice, than from the caprice and folly of 
 every particular congregation, 
 
 H la
 
 98 DISCOURSE VI 
 
 In like manner, and for nearly the fame 
 reafons, more fkill may be expected from a 
 larger fociety, or from the perfons appointed 
 to govern them, in prefcribing the rules and 
 forms of public religion. One man may 
 fuggeft what another overlooks ; and the 
 community may profit, in making its refo- 
 lutions, both from the variety of materials 
 propofed to their deliberation, and from the 
 variety of underflandings employed about 
 them. Or, if the constitution of the Church 
 be fo framed, as to intruft even this branch 
 of power to a fmaller number > then thi$ 
 number, in confequence of a peculiar defig- 
 nation, may well be expe&ed to apply them- 
 felves to the bufinefs more carefully, and 
 more fuccefsfully. 
 
 Even if thefe advantages were lefs than they 
 are, there would not want fufficient induce- 
 ment for the union of a number of religious 
 afiemblies in one community. For it is of 
 the higheft importance to the interefls of 
 religion, that it mould be confident and uni- 
 form in its outward appearance. Without 
 uniformity public inftitutions can never obtain 
 their full effeft. It is eafy indeed for philo- 
 
 fophical
 
 DISCOURSE VI. 99 
 
 fophical men to feparate, in their imagina- 
 tions, mere difference of opinion from every 
 fort of ill effect that has been apprehended 
 from it. But, in the ordinary courfe of 
 human affairs, doubt and difcord are the in- 
 evitable confequences of dirTenfion. Either 
 the variety of religious forms makes and fub- 
 verts the belief of all religion ; or the warmth 
 of opposition, whilffc it kindles men's zeal, 
 fuppreffes and ftifles every other virtue. 
 
 On thefe principles the authority of a re- 
 ligious community, both over the minifters 
 and members of particular congregations, 
 may be fecurely maintained : whether refiding 
 in the community at large, or delegated to 
 forrte certain perfons. Yet ftill it muft be 
 obferved, that a Church thus framed cannot 
 fupport her power by civil fanttions : me 
 can only take away what me herfelf haa - 
 given. 
 
 And, as no man is obliged to unite with 
 any fingle congregation, when the forms of 
 its public fervice appear to him unlawful; 
 fo every particular congregation is at liberty 
 to remain feparate, if unable to join with 
 JH 2 any
 
 ieo DISCOURSE VI. 
 
 any larger community, on fuch terms as theif 
 confcience allows. Only, in both cafes, men 
 mould be careful, not to break the unifor- 
 mity of public religion, nor to deprive them- 
 felves of- the benefit of religious fociety, on 
 flight or fanciful pretences. Nothing lefs 
 than the moft effential interefls of religion 
 and virtue will juflify fuch a feparation* 
 But, whenever thefe interefls appear to re- 
 quire it, men are, becaufe they muft be, 
 abfolutely at liberty; the community having 
 no kind or degree of power over thofe who 
 care not to continue members of it. 
 
 3. One fubjecl of inquiry flill remains 
 the alteration that may be produced by the 
 intervention of the magiftrate.- We fee> by 
 the hiflory of all ages, that Religion, in the 
 hands of felfifh and factious men, is a very 
 dangerous inftrument. It therefore greatly 
 concerns the public peace and fafety, that all 
 Church-Authority fhould be under the con- 
 troul of the ctvi/ governor : that religious aflem- 
 blies, as well as others, mould be fubjecl: to 
 his infpe&ion, and bound by fuch rules as 
 f\p {hall fee fit to impofe* 
 
 The
 
 DISCOURSE VI. 101 
 
 The moft effectual method of obtaining 
 this fecurity is, to veil the fupreme power, 
 Civil and Ecclefiaftical, in the fame perfon. 
 The church, as we have feen, is under no 
 neceffity of acting collettfoely ; but may appoint 
 at difcretion, either fingle men, or bodies of 
 men, to frame and execute its laws. There 
 is nothing in the nature of temporal power, 
 that renders it unfit to be united with^/W- 
 tual : but, on the contrary, much mifchief 
 and danger in keeping thefe two branches of 
 power feparate from each other. Why then 
 may not the magiftrate poffefs both ? Why 
 mould not the interefts of church and ftatc 
 (which are often connected, never oppofite) 
 be watched by the fame eye, and guarded by 
 the fame hand 
 
 There are indeed good reafons why the 
 offices of religion ought not to be adminiftered 
 by the magiftrate : both the education of his 
 youth, and the attention of his riper years, 
 have been employed on very different ob- 
 jects ; and, amidft the numberlefs toils and 
 cares of government, it is impofiiblc he mould 
 find leifure for any inferior profeffion. But, 
 fo fuperintend al} profeffigns, and all ranks 
 H 3 of
 
 102 DISCOURSE VI. 
 
 of men, for the common good> is itfelf a part 
 of his office : and, by afTuming the particular 
 care of religion, and the fupremacy in reli- 
 gious matters, he is enabled to promote the 
 interefts both of church and ftate in the moft 
 effectual manner. 
 
 From this fupremacy of the civil magi- 
 flrate is derived the provifion of a legal main- 
 tenance for the Minifters of Religion. This 
 provifion is of great importance both to them 
 and the public ; as we may eafily judge from 
 the wretched and precarious condition of thofe 
 who want it ; a condition which feldom fails 
 to produce a flavifh. dependency, highly un- 
 becoming a public teacher, and in fome mea- 
 fure difqualifying hjm for the difcharge of 
 his office. 
 
 An4 will not the fame reafon ferve peculi- 
 arly to recommend thofe forms of government^ 
 in which the Clergy as well as the Laity are 
 diflributed into different ranks, and enabled 
 to fupport thofe ranks in a becoming man- 
 ner j that both the lower orders may avoid 
 contempt, and the higher obtain diftinftion 
 and regard ? Were all the miniflers of reli-
 
 DISCOURSE VI. 103 
 
 gion placed in low ft at ions of life, it is eaiy 
 to fee, with what neglect they would be 
 treated, and with what prejudice their doc- 
 trine would be received. Poverty, and auk- 
 wardnefs, and ignorance of what is called the 
 world, are difadvantages for which the higheil 
 attainments in Learning and Virtue could 
 never atone. 
 
 v - 
 But to obtain compleatly the benefits* 
 
 propofed from this union of civil and eccleii- 
 aiKcal authority, all the members of the 
 fame commonwealth fhould be members alfo 
 of the fame Church : variety of feds having 
 a natural tendency both to weaken the influ- 
 ence of public religion, and to give diftur- 
 bance to public peace. Where this is im- 
 practicable, not the beft, but the largeft feel:, 
 will naturally demand the protection of ths 
 magiftrate : and every feel, whofe principles 
 are not evidently inconfiftent with good go* 
 vernmcnt, 'will juflly call for toleration. 
 Protection is due to the fjrft, that the adv'an- 
 
 * See thefc benefits deduced at largo, and in a very 
 fuperior manner, by the excellent author of '* The 
 " Alliance between Church and State," particularly in 
 B. II. ch. ii. 
 
 H 4 tages
 
 104 DISCOURSE VI. 
 
 tages arifing from the magiftrate's care and 
 favour may be extended as wide as poffible : 
 toleration to the laft, becaufe the magiftrate 
 is equally unqualified and uncommiflioaed 
 to perfecute for confcience fake. 
 
 It is fcarce needful to obferve, that thefe 
 are only the outlines of church policy -, to be 
 filled up in different ways, fuited to the 
 infinite varieties of human affairs. But it 
 may not be improper to obviate an objection, 
 which may feem to ftrike at the very founda- 
 tion of the dodtrine here advanced. It will 
 be urged, perhaps, that I have confidered a 
 church as an inftitution merely human', where- 
 as the Chrlftlan church derives its authority 
 from God. This will be readily admitted : 
 but the Divinity of its origin is a circum- 
 flance of no moment in the prefent inquiry. 
 For there is not the leaft reafon to prefume, 
 that the Founders of our holy Religion in- 
 tended it to be governed by any rules, or on 
 any principles, oppofite to thofe which Na- 
 ture and Reafon prefcribe. They appointed, 
 indeed, minifters, and offices of religion : it 
 was fcarce poffible for any religion to fubfift 
 without them, They eftablifhed a form of 
 
 church-
 
 DISCOURSE VI. 105 
 
 church-government : for the church muft be 
 governed infome form, or there could be 
 government. But their directions to us are, 
 for the moil part, very general. Even their 
 example muft be cautioufly urged, in dif- 
 ferent circumftances. In this one point they 
 are clear and explicit, that authority once 
 ejiablijhed muft be obeyed. 
 
 It follows from what has been faid, that 
 all fuch minifters as accept a public mainte- 
 nance, and yet refufe to fubmit to public 
 authority, are guilty of injuftice to the civil 
 magiftratc. Either they ought to acknow- 
 ledge his power, or to relinquiih his favour: 
 they can have no claim to legal advantages, 
 without obedience to law. And as minifters, 
 while employed by public authority, .are not 
 at liberty to depart from eftablifhed forms, 
 or to affemble feparate congregations ; fo nei- 
 ther are the people at liberty, while they 
 remain in fociety, to defert at pleafure their 
 lawful paftors, and flock in crowds to receive 
 inftrudtion from thofe who have no authority 
 to give it. If they cannot lawfully comply 
 with the terms of communion, let them make 
 an open feparation : let them not profefs to 
 
 con-
 
 io6 DISCOUTISE VI. 
 
 continue members of a church, which they 
 confcientioufly difobey, In vain do men unite 
 in civil or religious communities, if each 
 individual is to retain intire liberty of judging 
 and acting for himfelf. It is a liberty which 
 defeats every poflible good effect that fuch 
 union might produce; by fub/tituting the 
 caprice and folly of every difordered imagi^ 
 nation to the uniform obfervance of rules and 
 laws, fettled on deliberated advice, and in- 
 forced by lawful authority. 
 
 We need not look far for examples of thefe 
 irregularities. Unfortunately the parties con?- 
 cerned are moft of them out of the reach of 
 rational conviction. They who appeal to 
 their fenfes, inftead of their understandings, 
 are only to be pitied, not confuted, 
 
 There is howeverc^clafs of men, to whom 
 this plea for companion will not extend : 
 thofe I mean, who, without any pretence to 
 Infpiration, live in open war with the na- 
 tional church ; with that very church, of 
 which they profefs themfelves minifters, and 
 whofe wages they continue to take, though 
 in actual y!?ri;/Vf againft her. Whether this 
 
 conduct
 
 DISCOURSE VI. 107 
 
 -coodud proceed from a diilike to all eftablim- 
 tfients, or from a defire of erecting a new one, 
 on the ruins of that which fubfifts at prefent: 
 in either cafe, it is contrary to the rnoft evi-, 
 dent principles of Juilice and Honour, 
 
 Much of thefe mifchiefs proceeds from the 
 \vant of rational conceptions concerning God 
 and Religion. A Religion founded on Rea- 
 fon willingly fubmits to human Authority 
 in all points not ejjential to the caufe of Piety 
 and Virtue. But Enthufiafm and Superftition. 
 are of a different complexion. Fond of every 
 childifh conceit, they fcruple not to facrificc 
 the peace of nations to the ilighteft toys of a 
 diftempered fancy. To fupport, or to op- 
 pofe, an unintelligible doctrine ; to retain, 
 or to reje<5t, an infignificant ceremony; is 
 thought by many an objecT: of fuch infinite 
 concern, that no earthly good mufh ftand in 
 competition with it. Not fo the Founder 
 of our holy Religion j who has plainly taught 
 us to diftinguifh between things of much 
 and of little importance. Not fo the beft 
 Philofophy ; which has drawn the real objects 
 of controverfy within a narrow compafs. Not 
 fo the didates of Common Scnfe ; which will 
 
 ever
 
 loS DISCOURSE VI. 
 
 ever teach us to accept the benefits of Society 
 on practicable terms, and to be content with 
 much lefs than perfection. No human in- 
 ftitution is free from faults : none therefore 
 is fecure from the attacks of a willing adver- 
 fary. But the very worft Eftablifhment that 
 ever exifted, is better than, what thefe men 
 feem to covet, a ftate of Anarchy and Con/ 
 fufion* 
 
 D I S-
 
 DISCOURSE VIL 
 
 On the fame Subject. 
 
 _ . fi i^i'rol ft V> 
 
 i PETER ii. 13. 
 
 Submit yourfelves to every ordinance of man for 
 the Lord's fake. 
 
 THE ocean* on of thefe words, as appears 
 from the following verfes, was the 
 reluctance with which the Jewifh Converts 
 fubmitted to the Roman Government , arif- 
 ing moil probably from the wrong concep- 
 tions they had entertained of the kingdom of 
 Chrift. It was neceiTary, on many accounts, 
 to corred thefe falfe notions ; which had an 
 evident tendency to difgrace a new religion, 
 obftruft its fuccefs in the world. The 
 
 Apoille,
 
 us OlSCOURSfc VIL 
 
 Apoftle, therefore, exhorts his followers to 
 fubmit themfelves/0r the Lord 's fake -, from 
 the regard they owed to Jefus, the author of* 
 their faith, and the zeal they ought to have 
 for its propagation. 
 
 But, though the words were written with 
 this particular view, the precept itfelf is ge- 
 neral. It fuits all times, and all places. For 
 fubjection to authority is the invariable duty 
 of aChriflian. Had the Apoftles been iilent, 
 it would ftill have been a duty. The example 
 and the precepts of our blefled Lord will not 
 fufFer us to entertain a doubt upon this head. 
 
 Nor is there any reafon to confine the 
 words of the Apoftle to that one branch of au- 
 thority which gave occafion to them. We are 
 to fubmit to every ordinance of man ; eccle- 
 iiaftical, as well as civil. The reafon is the 
 fame in all. We cannot better exprefs our 
 duty to God, than by fubmiflk>n to the ordi^ 
 nances of man. 
 
 It is true indeed, we muft judge for our- 
 felves, to what perfons we are bound to fub* 
 
 mit.
 
 DISCOURSE VII. in 
 tnit. It was neither reafonable, nor poffible, 
 for a Cbriftian church to receive its laws and 
 ordinances from a Heathen emperor. He 
 might be, as he was, the head of the national 
 religion : but he had no right to prefcribe 
 to thofe, who feparated themfelves from it. 
 Thefe laft were to be fubjedr to him in civil 
 affairs only : in matters of religion they had 
 Other guides, to whofe authority they were 
 bound to fubmit. 
 
 Yet even thefe guides, when fupernatural 
 direction was withdrawn, were ordained of 
 men. And when, in procefs of time, civil 
 and ccclefiaftical power came to be united in 
 the fame Supreme Magiftrate ; to that Magi- 
 flrate, and to all that had authority under 
 him, it became the duty of chriilians tofub-* 
 mit tbemfefoes. 
 
 In this cafe, as in many others, Revelatioft, 
 only inforces the principles of reafon. For 
 the benefits of fociety cannot be obtained, 
 unlefs each perfon fubmit his private opinion 
 to public authority : and we know therefore 
 with certainty, that the fame God, who made 
 us focial beings, wills us to difcharge this mofl 
 
 effential
 
 DISCOURSE Vir. 
 
 dlential duty of fociety. If this be evident 
 in regard to civil authority, it will hold 
 equally good of ecclenaflical. Religion can- 
 riot fubfift in the world without public infri- 
 tutions of religion ; nor thefe without public 
 authority* Not only times and places muft 
 be appointed, but perfons alfo are to be 
 fele&ed, and forms prefcribed, for public 
 teaching and public worfhip. So that Church- 
 Authority, if extending no farther than this, 
 is founded on principles of nature and reafon, 
 as well as confirmed by revelation. But the 
 particular manner in which this authority is 
 to be conflituted ; whether it is to be veiled 
 in fingle men, or in bodies of men, or in 
 general afTemblies : thefe are points left to 
 human prudence; and liable, amidfl the 
 changes of human affairs, to perpetual varia- 
 tion. In all ordinary cafes, it is the duty of 
 a churchman, as well as of a citizen, to fub- 
 mit quietly to the powers that be; not to 
 iudulge himfelf in a fruitlefs, perhaps hurt- 
 ful inquiry, how they might have been more 
 wifely conflituted. Defects in the constitu- 
 tion, whether in church or ftate, will not 
 juftify difobedience. We can then only be 
 releafed from fubjection, when we fee and 
 
 feel,
 
 DISCOURSE VII. 113 
 
 feel, that the abufe of authority deftroys the 
 very end for which it was given. Till this 
 extreme cafe happen, both minifters and peo- 
 ple, in either fociety, will find their refpec- 
 tive duties very plainly marked out. 
 
 I. It mould never be forgotten by mini- 
 fters, that they are fubjed: to higher authority. 
 They are to execute law, not to make it. 
 They are to embrace every occafion of doing 
 good, within the limits prefcribed them : 
 without thofe limits they can do no good. 
 For no accidental advantage can ftand in 
 competition with the main end of all go- 
 vernment, the fupport and eftablifhment of 
 fettled rules. 
 
 The truth of this in civil affairs few men 
 will difpute. Even they will be glad to pre- 
 ferve the appearance of law, who break 
 through the fubftance of it without remorfe. 
 But the minifters of religion have often been 
 lefs fcrupulous : either as fuppofing them- 
 felves vefted with an authority above law; 
 or limited in their obedience to human law 
 by the didtates of religion ; or, what is worft 
 of all, infpired by heaven to trample both 
 law and rea(on under their feet, 
 
 I I. The
 
 ii4 DISCOURSE VI!. 
 
 i. The clergy, it has been faid (and if 
 has been faid by Proteflants as well as Ca- 
 tholics) derive their commiffion not from 
 man but God to whofe immutable decrees 
 all human power muft bend. If has been 1 
 faid by men who profefs the greatefl 'abhor- 
 rence of Popery, that the church is indepen- 
 dent on the ftate ; I might have faid, fupe- 
 rior to it. Nay, if we liflen to fome, who 
 have called themfelves minifters of the re- 
 formed religion, we fhall rind their preten- 
 fions fcarce lefs arrogant, than thofe of Rome 
 itfelf. Princes, it feems, and fenates, are 
 employed in meaner offices, and ought to 
 receive laws from them, not to prefcribe ! 
 This miftake, whether popifh or proteftant, 
 has been both frequent and fatal : and has 
 brought infinite difcredit on the caufe of reli- 
 gion. It mould have been confidered, that, 
 in every proper fgnfe of the words, the mini- 
 fters of the ftate, as well as thofe of the 
 church, receive their commiffion from God. 
 It is doubtlefs agreeable to his will, that 
 civil, as well as religious offices mould be 
 properly difcharged ; and it is evidently 
 impoffible, they mould be difcharged as they 
 ought, if not directed by authority. But in 
 
 both
 
 DISCOURSE VII. 115 
 
 both cafes equally, the perfons who pre- 
 fcribe, as well as thofe who execute the laws, 
 are of human appointment. Whatever au- 
 thority is employed in the fervice of reli- 
 gion, whether fubordinate or fupreme, may 
 without any prefumption be referred to God ; 
 from whom alljuft power is derived. But 
 the actual exercife of it by particular men is 
 founded only on confent; and, whatever part 
 of it is delegated to inferior miniflers, is 
 conveyed to them by the ad: of their fuperiors, 
 and conveyed only in fuch form and manner 
 as the law has appointed. If they go one 
 ftep therefore beyond this, , they act without 
 any authority at all, either from, God or 
 man. 
 
 2. Nor is there more weight in the fecond 
 pretence alleged, <uiz. that the obedience 
 we owe to human governors may, and muft 
 be, limited by the dictates of religion. For, 
 if we are not at liberty to execute the truft 
 repofed in us, we are furely at liberty to lay 
 it down : and it is a crime, not a duty, to 
 perfift in an employment, which we find 
 ourfelves unable to difcharge, without break- 
 I 2 ing
 
 n6 DISCOURSE Vtf. 
 
 ing through the mofl folemn engagements, 
 
 and trampling on the rights of fociety. 
 
 3. In anfwer to the lafl plea alleged, I 
 have only to lament the infirmity of human 
 nature. It is to no purpofe to apply to men's 
 reafon, when they are governed by Ibmething 
 Wronger than reafon. One thing is certain, 
 that the influence of enthufiafm has ever been 
 fatal to all regular governments. 
 
 It is the duty then of minifters * in an 
 ejiablijhed church, to conform ftridtly to ths 
 rules prefcribed them. It is their duty in 
 our own church to conform to her liturgy 
 and articles : both of which are prefcribed, 
 by unqueftionable authority. Her liturgy is 
 to us the rule of public worfhip -, her articles, 
 with her catechifm, the rule of public in- 
 flru&ion. 
 
 I begin with the liturgy ; in which doubt- 
 lefs there are fome things to be found, capa- 
 ble of amendment ; though, upon the whole, 
 we may think it very lawful, both to ufe it, 
 
 * It is equally their duty in a tolerated chmch, when they 
 once engaged themfelves. 
 
 and
 
 DISCOURSE VII. 117 
 
 cjict to fubfcribe to it. Certainly we are to 
 life no other : we can neither add nor take 
 away, without difobedience to authority. 
 The faults imputed to our public fervice are 
 fome of them indeed of fuch a nature, as to 
 admit of no alteration. In thefe instances we 
 muft renounce our faith, before we can con- 
 fent to reform our worfhip j to reform it, I 
 mean, in the only way which can flop the 
 complaints of its adverfaries. As for other 
 objections, they are many of them fanciful 
 and foolifh ; moft of them again/I things of 
 little confequence to the main ends of Chrif- 
 lian worfhip- The few faults that deferve 
 any degree of attention, are compenfated by 
 great virtues : and the general tendency of 
 .our prayers and praifes is to infpire our hearts 
 with piety to God, and charity to man. If 
 jou allow ajl this to be true, and yet cannot 
 in confciencc fubmit to the forms prefcribed, 
 ^you are evidently difqualified for the office of 
 a minifter - f and that not only in the Englifo 
 church, but in *z// churches. For no fault- 
 Jefs church ever fubfifled fince the days of 
 the Apoftles -, and no fuch church ever will 
 fufrfift, till the confummation of all things, 
 
 I 3 But,
 
 Ii8 DISCOURSE VIL 
 
 But, if you mould maintain, that the li- 
 turgy of our church is wholly undeferving 
 of the character here given it: if you think 
 it irreligious and unchriftian, and likely to 
 defeat, rather than promote, the ends it was 
 defigned to ferve ; on thefe principles, I will 
 not deny that you may continue a minifter : 
 but not furely in the church you condemn $ it 
 can never be a fair and an honourable part to 
 remain in a fociety, and mare the benefits of 
 it, without obedience to its governors. All 
 that can be done, in fuch circumftances, is 
 to feparate yourfelf altogether j and exercifc 
 your function, if you are allowed to exercife 
 it, in fome better and more Chriftian church. 
 
 Nor are we more at liberty in our public 
 inftruftlons to fet up private opinion in oppo- 
 fition to authority :- though we have here 
 indeed a larger field, and more is trufted to 
 our own difcretion. For I conceive we are, 
 not obliged, in our difeourfes from the pul- 
 pit, either to explain or defend every particu- 
 lar do<5trine fet forth in the articles of religion: 
 and, it feems, we are allowed, not required* 
 to read the homilies of the church, inftead 
 of our own private competitions : efpecially 
 
 as
 
 DISCOURSE VII. 119 
 
 as thofe homilies are recommended to us with 
 a peculiar reference to the times in which 
 they were written. But we are far from be- 
 ing at liberty to fay all we pleafe. Every 
 word that comes from our mouths in oppo- 
 fition to the eftablifhed faith, is a violation 
 pf the mofl folemn engagements, and an act: 
 pf difobedience to lawful authority. 
 
 Here again it will be urged by fome pcr- 
 fons, " We are to obey God rather than man. 
 " A Chriftian minifter is to preach the Gof- 
 * ( pel ofCbrift, not to inculcate the doctrines 
 *' of a national church : and it is his duty alfo 
 *' to preach the whole Gofpel ; not to confine 
 " himfelf to fuch parts of it, as he finds to 
 *' confift with human creeds and articles." 
 But how, I afk, did it become his duty ? He 
 was once at liberty to chufe for himfelf, whe- 
 ther he would preach any part of the Gofpel : 
 what is it, that now binds him to preach the 
 whole of it ? Certainly they who made him a 
 preacher imppfed no fuch obligation. They 
 neither required, nor authorifed him to preach 
 any other doctrine than is agreeable to the 
 inilitutions of the eilabliflied church. 
 
 1 4. Should
 
 120 DISCOURSE VIL 
 
 Should it be fuppofed, that the doctrines 
 of a national church are notoriouily falfe and 
 impious; mould they appear deftrudtive to 
 the caufe of religion and virtue : it will then 
 indeed be the duty of a minifter, as of every 
 other man, to fet himfelf in oppofition to 
 fuch doctrines. But he muft firft ceafe to be 
 a miniflerj I mean, in that fociety where 
 fuch corruptions prevail. He cannot in ho- 
 nour accept employments and rewards from 
 the fame church, which he is determined 
 to oppofe. If he will act either confidently 
 or honeftly, he muft refign his office, or obey 
 his fuperiors. 
 
 I am far from wifhing to difcourage the 
 clergy of the eftablifhed church from think- 
 ing for themfelves, or from fpeaking what 
 they think : not even from writing, where 
 the importance of the occafion may feem to 
 demand it, and where no weightier reafon 
 forbids it, I fay nothing againfl the right 
 ef private judgment: againft freedom of 
 thought, or freedom of fpeech, I only con- 
 tend that men ought not to attack the church 
 from thofe very pulpits, in which they were 
 placed for her defence: and lefs than this 
 
 can
 
 DISCOURSE VII. i2r 
 
 can never be admitted, without leaving Chrif- 
 tian congregations to the caprice of every 
 fmgle man, and expofing them to perpetual 
 doubt and difcord, without all hope of 
 relief, 
 
 
 Are thefe principles unfavourable to li- 
 berty ? To legal liberty they certainly are 
 not : to anarchy on the one hand, and tyranny 
 on the other, they {land in profefied oppo- 
 lition. To live without government, belongs 
 only to favages : to be governed by will, 
 is the condition of flaves. The freed of men 
 are thofe who live by fettled rules, under 
 the influence of authority prudently confti- 
 tuted, and temperately ufed. The national 
 church claims not more than this : and I am 
 much miftaken, if even our difTenting con- 
 gregations, they who profefs to reject all 
 human ordinances, will ever be content with 
 Jefs. 
 
 II. The fame principles from which we 
 have deduced the obligations of miniilers, 
 will equally ferve to eftablifh the duties of 
 the people 3 their duty whilft they continue 
 
 members
 
 122 DISCOURSE VII, 
 
 members of a national church, and the caufef 
 which will juftify a reparation from it, 
 
 I. Whilft they continue members, they 
 are to be conftant in their attendance on 
 thofe religious ordinances, which the laws 
 of their country Jiave provided for them* 
 and to attend them with ferioufnefs and de- 
 votion. They are not obliged to fubmit 
 implicitly to the inflrudtjons of their teachers: 
 for human teachers may err. But they are 
 to hear attentively, and to weigh impartiallyj 
 and to fuffer the arguments and exhortations, 
 which are offered them, in the caufe of piety 
 and virtue, to make a deep and a lading irrn 
 preflion. 
 
 On the other hand, nothing can be more 
 repugnant to the very nature and end of a. 
 Chriftian church, than to -invade the pro- 
 vince of regular minifters, and to intrud? 
 uncalled into the facred offices of religion. 
 The legal defignation of particular perfons 
 to thefe offices cannot but mean a if it means 
 any thing, that all who are not appointed are 
 excluded. For the liberty of praying and 
 preaching, according to the impulfe of each 
 
 man's
 
 DISCOURSE VII. 123 
 
 man's private fancy, is the very evil, and 
 furely it is an evil, which Church-Authority 
 was defigned to cure, 
 
 2. But it may be, you will fay, as it was 
 formerly, that the national church is impi- 
 ous and idolatrous. And are Chriflians to 
 affift at the rights of Paganifm ? are Pro- 
 teflants to join in the facrifice of the mafs, in 
 the worfhip of images, in a blind fubjection 
 to the decrees of the Pope? Nothing, I 
 hope, has been faid ; nothing, I am fure, was 
 meant, which can warrant this conclufion. 
 When thefe extreme cafes happen, we are 
 to obey the Evangelical precept, Come out 
 of her 9 my people, that ye be not partakers of 
 her fins, and that ye receive not of her plagues. 
 Jlev. xviii. 4. 
 
 But where ifo fuch pretence can be alleged 
 with any fhadow of reafon - 3 where nothing 
 is pradtifed difhonourable to God, and no- 
 thing is taught injurious to man^ nothing 
 which can make us bad parents, bad friends, 
 bad citizens : I muft have leave to doubt 
 whether fmaller improprieties, or even un- 
 important miftakes, will juftify a feparation. 
 
 Reli-
 
 DISCOURSE VII. 
 
 Religious divifions have produced much mif- 
 chief in the world, and are likely to produce 
 much more. But fubmiffion to an effoblim- 
 ment, where the effential parts of religion 
 are fecured, can produce none at all ; or none 
 but what is infinitely outweighed by the be- 
 neficial confequences of public order, and 
 public peace, 
 
 Every man is fenfible, in his temporal con- 
 cerns, how neceflary it is for him to fubmit to 
 the opinion of others. The laws perhaps are 
 neither made nor adminiftered according to 
 his private opinion ; yet he chufes to abide 
 by them, rather than to want their pro- 
 tection. Where now is the difference in our 
 fpiritual affairs ? It has been faid, " that we 
 " are to worfhip God in the belt manner we 
 *' can -, and that every individual, in deter- 
 ** mining for himfelf, muft take private con- 
 " fcience for his guide/' Had this maxim 
 been applied only to private and perfonal 
 religion, no man wopld have queftioned the 
 truth of it. But to focial religion it is alto- 
 gether inapplicable. If numbers are to join 
 in the fame form cf worfhip, few, if ajiy of 
 
 them,
 
 DISCOURSE VII. 125 
 
 them, can worfhip God according to their 
 own ideas of perfeftion. They who contend 
 moft warmly for religions liberty, one would 
 think, of all men fhould be moft ready to 
 acknowledge the unavoidable varieties of hu- 
 man opinion : and, Co long as opinions differ, 
 it will be impoflible for every man, or even 
 for any man in every inftance, to follow his 
 own. All we can do, is to join in commu- 
 nion with thofe who differ from us leaft; 
 and to make it poffible, by mutual concef- 
 lions, to unite in the fame religious offices : 
 which very conceffions are fo many devia- 
 tions from what each party takes to be beft. 
 It cannot then be a reafon for diflenting from 
 a national church, that many things, as ap- 
 pears to us, may be changed for the better : 
 iince this reafon will extend much too far, 
 and banifh us at once from all the churches 
 in the world. 
 
 Yet even this pretence is more fpeclous 
 than the original ground of diflent from the 
 ceremonies and the difcipline of the Englifk 
 church ; a ground, as it feems, not yet re- 
 linquifhed by diflenters, though perhaps not 
 very confidently maintained. It has long 
 
 beea
 
 I 2 6 DISCOURSE VIL 
 
 been held among them, that fcripture on!/ 
 is the rule and the teft of all religious ordi- 
 nances ; and that human authority is to be 
 altogether excluded. Their anceftcrs, I be- 
 lieve, would have been not a little embarraf- 
 fed with their own maxim, if they had not 
 poflefTed a fingular talent of fee-ing every thing 
 in fcripture, which they had a mind to fee* 
 Almoft every feel: could find there its own 
 peculiar form of church-government : and 
 while they inforced only their own imagina- 
 tions, they believed themfelves to be execut- 
 ing the decrees of heaven. But the prefent 
 race of men, who diffent from us, will 
 hardly maintain that the rules they obferve, 
 whether in the choice of rm'nifters, or the 
 difcharge of minifterial duties, are prefcribed 
 to them by divine authority. Why then do 
 they rejedt human ? why rather do they ad- 
 mit it in one form, and reject it in another ? 
 Their minifters are fubje<ft, and they muft 
 be fubject, to the particular congregations, 
 by whom they are employed ; perhaps to an 
 affbciation of feveral. Why not to the com- 
 munity at large ? why not to that fovereign 
 authority which is intrufted with the com- 
 mon
 
 DISCOURSE Vlt. 127 
 
 tnon concerns of the whole nation ? It will 
 readily be allowed, that, in the kingdom of 
 Chrift, Chrift himfelf is the fole lawgiver, 
 and the fole judge. But what connection is 
 there between the invifible kingdom of 
 Chrift, and the outward form of a national 
 church ? The laws of His kingdom are no 
 other than the conditions he himfelf has 
 prescribed of pardon and falvation. No hu- 
 man power can repeal or change them : no 
 human wifdom can apply and inforce them. 
 But the laws of the national church are quite 
 of another kind : rules of expedience only, 
 prefcribed by our governors, for the public 
 adminiftration of the offices of religion- 
 They who fubmit to thefe rules with a good 
 confcience, and they who feparate themfelves 
 for confcience- fake, may equally be mem- 
 bers of Ch rift's ipiritual kingdom, and heirs 
 of eternal happinefs. It is only maintained 
 here, that they who depart from rules for no 
 other reafon than becaufe they are prefcribed 
 by authority, act on a principle inconfiftent 
 with the very being of fociety, either edcle- 
 fiaftical or civil. 
 
 May
 
 2 8 DISCOURSE VII. 
 
 May we all of us be careful to difchargo 
 our refpedtive duties, to the honour of God, 
 the increafe of true religion, and the falva- 
 tion of our own fouls ! and may we never 
 want the affiftance of God's holy fpirit to 
 ftrengthen and fupport our weak cndea* 
 vours ! 
 
 D I S-
 
 [ 129 3 
 
 DISCOURSE VIII. 
 
 On the DIFFICULTIES which attend 
 the STUDY of RELIGION. 
 
 ISAIAH xly. 15. 
 
 Verily thou art a God that bldefi tbyfeff, thou 
 God of Ifrael the Saviour. 
 
 NOTHING is more precarious than the 
 ways in which men ufually judge con- 
 cerning the fitnefs of .divine difpenfations : 
 and there cannot be a more remarkable in- 
 ftanceof this ralh judgment, than an opinion, 
 which we hear delivered every day, that reli- 
 gion muft of necejjity be fomething plain and 
 afy. If we would condefcend to take notice 
 of obvious facts, inftead of amufing our- 
 K felves
 
 DISCOURSE 
 
 felves with deductions of argument, wtf 
 fhould foon fee that religious truths, even of 
 the moft important kind^ are very frequently 
 wrapped up in obfcurity j we fhould fee that 
 the Lord of the Univerfe does not obtrude 
 himfelf upon our view, but expects, that we 
 fhould trace out his being and perfections 
 by flow, and cautious, and patient fteps -, that 
 his moral perfections, in particular, are en*- 
 vironed with difficulties, the ways of his 
 providence, to us, inexplicable, and the pro- 
 fpefts of futurity, tQ far the greater part of 
 mankind, dim and uncertain. Rigbteoufnefs 
 indeed and judgment are the habitation of his 
 throne: but clouds and darknefs are round 
 about him* 
 
 If this be, as it feems to be, plain matter 
 of fact, all reafonings to the contrary mufl 
 be deceitful. And, to prove it fact, 1 appeal 
 to the experience of all ages. Not only Hea- 
 then, but Cbriftian, philofophers have loll 
 themfelves in endlefs mazes of error, while 
 engaged in the purfuit of the moft fublime 
 truths. How much lefs can the bulk of 
 
 * Pfalra fccvii. z* 
 
 mrin-
 
 DISCOURSE VI1L 131 
 
 snankind pretend to arrive at clear and certain 
 conclulions ; ignorant as they are in the prin- 
 ciples of reafon, and unpractifed in the ufe 
 of it ? 
 
 I. But this method of appealing to faff 
 h not acceptable to the pride of philofophy. 
 Religion, we are told, was defigned for alL 
 It is every man's concern to know his God; 
 and therefore no man, even the moft ignorant 
 and favage, can be at a lofs to difcover him. 
 The great laws of nature cannot but be ob- 
 vious to all mankind : for all are bound to 
 obfer^e them, at their peril. Nor could the 
 rewards of futurity be properly diftributed, 
 or the punifliment juftly inflicted, without 
 giving timely notice to the parties con- 
 cerned, that they may clearly understand, 
 before they ad, the confequence* of their own 
 actions. 
 
 This may be, for I will ffot difpute it, 
 human ivifdom. But it is. not divine wtfdom. 
 God has not been pleafed to give this clear and 
 full knowledge to the fons of men. Some 
 few perhaps, who lived in the moft en- 
 lightened ages of the world, may have attained 
 K 2 to
 
 132 DISCOURSE VIIJT. 
 
 to it by the ufe of their reafon. Many more 
 have received it from the authority of tradi- 
 tion ; or have been led to it by the influence of 
 eftablimed laws : and all, we will fay, who 
 bear the name of Cbriftians, have derived this 
 mofl important acquifition from the Goipel 
 of their Lord and Saviour. But how flight, 
 how uncertain, how mixed with error, is all 
 that knowledge of which we make our boaft ? 
 and how large a portion among the inhabi- 
 tants of this globe ftill remain in darknefs, 
 and in the ftadow of death ? * Search among 
 the wandering tribes of America j or fearch, 
 if you pleafe, thofe fruitful feminaries, which 
 fupply us annually with: men, to do the work 
 of horfes arid oxen : and try, if you can col- 
 led:, in all thofe vaft regions, that plain, 
 that eafy fyftern of religion, defigned for 
 the ufe of all mankind. Is it their fault, that 
 the ways of heaven, the wifdom and the good- 
 nefs of a gracious Creator, are, in a great de- 
 gree hid from their eyes ? Or mall we pre- 
 fume to fay> that, ivith God, as well as man, 
 their features and their complexions deprive 
 thefe unhappy beings of the common rights 
 
 * Luke i- 79. 
 
 of
 
 DISC O URS E VIII. 133 
 
 t>f humanity ? We 'will not fay it. We dare 
 not think it. We have only to fay, that, if 
 they who have not the law, do by nature the 
 things contained in the law, they are a law 
 unto themfehes ;* and, as is plainly implied 
 in our Saviour's words, that to whom little is 
 given, of him flail little be required, -f- 
 
 2. But what, you will reply, is all this 
 to Chrijlians ? to thofe, who fee by a clear 
 and ftrong light the difpenfations of God to 
 mankind ? We are not as thofe which have no 
 hope. J The Day-fpring from on high hath 
 uifittd us: the fpirit of Godyfttf// lead us .info 
 all truth. 
 
 To this deluflve dream of human folly, 
 founded only on mjftaken interpretations of 
 Scripture ; I anfwer in one word, Open your 
 Bibles. Take the firft page, that occurs in 
 either Teflament, and tell me without dif- 
 guife ; is there nothing in it too hard for your 
 underftanding ? If you find all before you 
 ckar and eajy, you may thank God for giving 
 you a privilege, which he has denied to many 
 
 * Rom. ii. 14. f Luke xii. 48. 
 
 X i Thef. iv. 13. Luke i. 78. 
 
 K 3 thoufands
 
 I 3 4 DISCOURSE VIII, 
 
 thoufands of fincere believers. But they 
 
 who confefs their ignorance, and who (I pre- 
 fume to fay) are the betttr, as well as the 
 greater part, can only have recourfe to that 
 favourite maxim, That at leail all neceflary 
 things are plain : a maxim, it may be faid, 
 which has been uniformly maintained by all 
 Proteflant churches : a maxim expreflly af- 
 ferted by the church of England: a maxim 
 which is the very ground arid balls of our 
 reformation from Popery. 
 
 Now to the words of this maxim I have 
 nothing to object : nor to ihefenfe in which 
 it was long underftood, whether by commu- 
 nities or private perfons, in their contefts 
 with the church of Rome. Scripture, they 
 fay, and we heartily join with them in fay-, 
 ing, is ^/{/^fufficient-toour falvation. We 
 want no infallible interpreter. We have no 
 reverence for the impure fountain of human 
 tradition. He who reads his Bible, and en-^ 
 deavours to underfland it 5 and not to under- 
 fkand it only, but to live according to it, i$ 
 in a fafe way to eternal happinefs. 
 
 But
 
 DISCOURSE VIH. 135 
 
 But from this true principle a moft falfc 
 and dangerous conclufion has often been 
 drawn : I mean, that it is matter of indtf-* 
 ference to one who believes the Gofpel, 
 whether he understand much or little. Be~ 
 saufe neither the meaneft capacity, nor the 
 moil unfavourable fituation of life, will fhut 
 men out entirely from the benefits of the 
 Gofpel, it is inftantly concluded, that all of 
 us are at liberty, whatever abilities or oppor- 
 tunities we pofTefs, to forbear the more dif- 
 ficult parts of Chriftian knowledge : they 
 are matter, it feems, of curiojity y not 6fifvfyi 
 < This, as it appears to me, is a moft fatal 
 deception. I will therefore examine the 
 matter fomewhat more particularly. It is 
 fuppofed, if I miflake not, by the perfons 
 of whom I fpeak, that the dodrines of Chri. 
 fianity are to be thrown into two c/aj/es, the 
 one mcejfary % the other unneceflary ; that doc~ 
 trines of thcjirjl clafs are fo plainly taught 
 in Scripture, that no fincere Chriftian can 
 pombly miftake them : whereas doctrines of 
 the Jecond clafs, not being of equal impor- 
 tance, are often left expofed to doubts and 
 difficulties, which, without attention and 
 penetration, are not to be removed. Now 
 
 this
 
 136 DISCOURSE VIII. 
 
 this diftinction, on which fo much flrefs is 
 laid, I maintain to be altogether chimerical : 
 as being evidently grounded on this abfurd 
 fuppofition, that the fame parts of Scripture 
 muft be eafy, or difficult, to every reader. 
 Whereas fome things are eafy to one perfor^ 
 fome to another : to one, more is intelligible, 
 to another lefs : and hardly any thing is plain 
 to alL By what rule then mall the feparation 
 be made ? It is our bufmefs to underfland 
 the whole word of God, as well as we can : 
 not to pick and chufe, what we will ftudy, 
 and what we will forbear. Some parts, it 
 is true, may be more important than others 
 (of which however we are very fallible judges) 
 but nothing contained in the New Teftament 
 is iniignificant to any man; and I am not fure, 
 that any one point is neceflary to all men. 
 
 Were there any real foundation for fuch 
 a diflinclion, we might long fince have ex- 
 pected to fee an exacl: catalogue of thefe plain 
 and neceflary doctrines . But no fuch cata- 
 logue has yet been produced, or is like to be 
 produced hereafter. Some indeed have con- 
 ceived, that all neceflary points are com- 
 prehended in the Apoftles Creed. But is there 
 
 not
 
 DISCOURSE VIII. 137 
 
 not rather more in that Creed, than is level to 
 the capacity of every ChriflianP'Is there not 
 lefs than may juftly be demanded from perfons 
 of improved abilities, and of leifure and op- 
 portunity for the ftudy of religion ? Others 
 again, ferifible of this objection, have reduced 
 the neceffary articles to one That Jefuj Chrift 
 'was a true Prophet. But what now, if he, 
 who admits the authority of Chrift, mould 
 equally admit the authority of Mahomet ? 
 What, if he mould miftake, or deny, every 
 dodlrine of Chriftianity ? What, if he mould 
 reject thofe facred books, either as interpo- 
 lated or fpurious, which alone are able to 
 make him wife unto falvation. The bare act 
 of believing in Jefus has the appearance at 
 leaft viinfignijicance, rather than neceffity, un- 
 lefs we receive his instructions, and be obedi- 
 ent to his laws. Surely we may affirm with- 
 out hefitation, thaty^/6 faith mall profit us 
 nothing. But how much farther we are to 
 go; what doctrines are of necejjity to be 
 believed -, what may be overlooked by us, 
 without harm or danger: are queftions to 
 which no general 'anfwer can poffibly be given. 
 I have only to repeat, that we are to do what 
 we can. The more we ftudy, the better we 
 
 under-
 
 I 3 8 DISCOURSE VIII. 
 
 underftand, the fcriptures ; the more delight, 
 the more profit, we fhall receive from them, 
 * After all our endeavours, we can but hope 
 to attain to a very obfcure and imperfect view 
 of the wifdom of God in the redemption of 
 mankind, So long as we continue in this 
 Jife, dvvint things are to he apprehended by 
 faitb> not by fight. We only difcern them 
 through a glafs darkly ; and mall not be ad- 
 mitted to a full participation of them, till we 
 pafs from a fUte of trial to a ilate of glory. 
 
 3. But, in making this conclusion, we 
 ihall be flopped perhaps by another of thofe 
 foolifh diftinctions, which either the pride, 
 or the indolence^ of our nature is perpetually 
 fuggefting to us : the djftinction, I mean, 
 between fpcculative doctrines and practical. 
 It is readily allowed uJ that matters of pur$ 
 fpeculatian are involved in doubt and diffi- 
 culty : but, in matters of practice* every thing 
 is fuppofed to be plain and open. -As if the 
 great truths of the Gofpel had been meant 
 only for our amusement - 3 and had never (*een 
 ijntended either for the improvement of our 
 minds, or the direction of our conduct! As 
 if it were poiTible to extrad from the Bible,
 
 DISCOURSE VIIL 
 
 jpr indeed from any other book, a fyflem of 
 Morals, which is not buijt and founded on, 
 true principles of Pbilofopby / on what arc 
 called fpeculathe opinions concerning God 
 and ourfelves ! Thefe are wik} and ground- 
 lefs conceits. Every part, without excep- 
 tion, of the Chriftian revelation was defigned 
 for our improvement in piety and virtue. 
 Empty and barren {peculations have no place 
 t all in thofe divine books. 
 
 4. But you mean perhaps to diftinguim 
 between dottrines and laws. You mean to 
 aflert, that the difficulties of religion arc 
 confined to the dottrinal part only ; while 
 the precepts are delivered with a plainnefs 
 and perfpicuity, fitted to the ufes, and level 
 to the capacities, of all mankind. 
 
 If this were admitted, it might feem a lit- 
 tle unfortunate, that revelation mould be 
 plain on thofe fubje&s only, where it is leajl 
 wanted. The moral nature, which God has 
 given to all men, and their daily experience of 
 the good or ill effeds of human actions, can 
 feldom be fuppofed to leave them quite igno- 
 rant of the rules of their duty. If they have 
 
 not
 
 I 4 o DISCOURSE VIII. 
 
 not reafon for their guide, yet they are not 
 left without a faithful monitor, which, in 
 many inftances, fupplies the place of reafon. 
 But they have no inftind: in their nature, 
 which points out to them the doctrine of 
 Jhhation through Cbrif?: and yet this doctrine is 
 delivered to them in the moft dark and myf- 
 terious terms. Whilfl the /aivs of God are, 
 in fome degree at leaft, marked out, by na- 
 ture, as well as revelation ; the fanclions of 
 thofe laws, to which nature cannot conduct 
 us, appear to have a cloud purpofely thrown 
 over them, in the very book which .profeffes 
 to reveal them. 
 
 But is it true, after all, that even the moral 
 precepts, of the Gofpel are free from every 
 degree of difficulty and obfcurity ? I doubt 
 not : I fear, this cannot be aflerted, without 
 great want of charity to fome of the earlieft 
 and brighten ornaments of the Chriftian 
 church. Even in the pureft ages of anti- 
 quity, many of our Saviour's own difcourfes 
 were totally perverted and mifunderflood : 
 and Pppifh morality had almoft obtained its 
 full growth and maturity, whilfl Popifhy^/V/6 
 was only jufl flruggling for birth. We can- 
 not
 
 DISCOURSE VIIL 141 
 
 not fufpedt fat foicerity of thofe good men, 
 who were ever ready to fuffer and to die for 
 the religion they profefied. We cannot fuf- 
 pet the capacity of many among them 5 who 
 appear to have' ' been equal in learning to 
 the firft men of their time. We are there- 
 fore unavoidably led to conclude, that the 
 paffages of fcripture, which they unfortu- 
 nately mifapprehended, were (at leaft in thofe 
 times) hard to be under/food.: and if they are 
 eafier to ///, it is perhaps reafon, not revela- 
 tion, which has ferved to explain them. 
 
 : 
 
 To fum up all in few words, it was plainly 
 not intended by the Author of our beings to 
 give us clear, or full, or certain, information 
 on the fubjecl of religion. He has deiignedly 
 thrown a veil over his own works, both of 
 nature and grace." Without the help of ap- 
 plication and ftudy, we mall underftand nei- 
 ther the one nor the other ; even with thofe 
 helps, we mail understand them very imper- 
 fedtlyj and, in what we do underftand, we 
 mall never arrive at certainty : never, I mean, 
 till we are placed in another, and a higher, 
 fcene of things. There, and there only, mall 
 our doubts be fully cleared; and we Jhatt 
 
 know
 
 j 4 a DISCOURSE VIII. 
 
 know God even as alfo we are known.* In 
 this life moft afluredly we have no fuch 
 knowledge to expert. It has pleafed Godj 
 for wife and good purpofes no doubt, to 
 reveal himfelf to us in part -f- only. What 
 thofe purpofes were, I prefume not to fay. 
 What conduct we are to purfue, may more 
 fafely be prefcribed. It is our duty to im- 
 prove every difpenfation of providence to our 
 advancement in piety and virtue. If we da 
 this, we are fure to comply with the bene- 
 volent intentions of our Creator. The dif- 
 ficulties, to which we are expofed in the 
 purfuit of religious knowlege, will have pro- 
 ducedfome part at leaft of the good intended 
 by them, if they make us better men and 
 better Chriftians. 
 
 And furely thefe very difficulties afford 
 admirable leflbns of humility and charity to 
 every rank and order of men : and to thofe, 
 who, by their profeffion, ought to be teachers 
 of religion, a moft powerful excitement to 
 of it, 
 
 * i Cor. xiii. iz; 
 f Ibid, vcr, 9, 
 
 I. When
 
 DISCOURSE VlIL 145 
 
 1. When we reflect as we ought on the 
 dbfcurity and imperfection of all human 
 wifdom, we fhall be led to think humbly of 
 ourfelves. It is not for us, who fee fo little, 
 either to affert confidently, or to contend 
 obiHnately. Confcious of our own Weak- 
 nefs, we mould be ever open to information 
 and convi&ion : ever willing to improve our- 
 felves in .true wifdom, without regarding, 
 by what band it is offered. And, 
 
 If we thus readily furrender our own opi- 
 nions even to human teachers > much more 
 fhall we give up our whole hearts and minds 
 to the information, which is tendered us in 
 the word of God. When once we are con- 
 vinced of its divine authority, we fhall fub 
 mit to it without referve. Inflead of wrefling 
 and torturing it, as is often done, to make 
 it fuit with our own preconceived notions; we 
 fhall correB thofe notions by the furer and 
 more authentic information, which we re- 
 ceive from fcripture, and never think our- 
 felves too wife to be taught of God. 
 
 2. The fame fenfe of difficulty which 
 inakes us humble, will make us charitable 
 
 top
 
 144 DISCOURSE VIII. 
 
 too. While we labour to reform our own 
 notions, we mall not be forward to condemn 
 others for the miftakes we think we fee in 
 their fyftems of religion. All of us are 
 liable to miftakes : and God only knows, 
 where the fault lies -, or whether indeed there 
 beany fault either in us or them. They who 
 fee and feel their own weaknefs, will readily 
 give the fame indulgence to others, which 
 they hope to find for themfelves. Thus 
 much may be collected from the obfcurity 
 of our religious knowledge, for the benefit 
 of every Chriftian. But, 
 
 3. To thofe who profefs themfelves teachers 
 of religion, fomething more remains to be 
 faid. Religion, we fee, is difficult : but 
 flill it is important. It is our duty therefore, 
 and our intereft, tofearch the fcriptures daily, 
 that we may come to \\\tfull knowledge of 
 all that God has feen fit to reveal to us. The 
 'greater part of mankind are precluded from 
 this fearch by the very condition of their 
 being. It is our's to lay open the fources of 
 heavenly inftrucliion, and diftribute them pure 
 and unmixed to the reft of the world. Nei- 
 ther indolence nor ambition will afford us 
 
 any
 
 DISCOURSE VIII. 145 
 
 any reasonable pretence for neglecting this 
 great duty. The education which has been 
 given us, the opportunities we enjoy, the 
 facred truft we have taken upon us, lay us 
 under the cleared and ftrongeft obligations, 
 of applying ourfelves diligently and impar- 
 tially to the ftudy of divine truth. Think 
 it not then enough to go through the com- 
 mon offices of the church, with propriety 
 and decency : but devote yourfelves as much 
 as poflible, turn your whole thoughts and 
 care, to the ftudy of Chriitianity. You will 
 find employment enough for years of ftudy ; 
 you will live and die, confcious of your own 
 ignorance : but you will die with this com- 
 fortable reflection, that you have done your 
 duty. 
 
 D I S-
 
 i 4 6 J 
 
 DISCOURSE IX. 
 
 On SALVATION through FAITH in 
 CHRIST. 
 
 E P H. ii. 8. former Part, 
 For by grace areyefaved through faith . 
 
 IT is the faihion of the age, in whieh we 
 live, to treat this Scripture-doctrine v^th 
 fcorn .and contempt. Men of fine parts, 
 improved by converfation with the world, can 
 perceive, it feems, at firft glimpfe, without 
 the fatigue of a painful inquiry, that there 
 Is no merit in believing, no danger in dijbe* 
 liming. I am not addreffing* myfelf to thefe 
 enlightened fpirits : but, I truft, to plain, 
 fober men ; who are ever willing to liften to 
 reafon, and to follow wherever flie leads. 
 
 Reafon
 
 DISCOURSE IX. 147 
 
 Reafon furely will tell us, that, when it 
 lias pleafed God to reveal himfqlf to us by 
 the mouth of his Son, it cannot be fafe, or 
 ^ven decent, to {hut our ears againft the hea- 
 venly voice, and turn our back on this divine 
 Inftru<3or ! 
 
 But we (hall be, told, perhaps, that no 
 fiich inflrudion has ever been given : or, if 
 it have, that it contains nothing new-, no- 
 thing, but what wife and difcerning men 
 could eafily have difcovered for themfelves. 
 Whatever is more than this ought to be inv- 
 puted, it feems, to bigotry and fuperftition. 
 Either the books which contain fuch doc- 
 trines are not genuine : or the paffages, from 
 which they are taken, have been interpolated - t 
 or they are wrong tran Hated ; or perhaps only 
 mifmterpreted, or iniiappiied. By fomc or 
 other of thefe artificeo every peculiar do&rine 
 of Chriftianity is eafily evaded : and it may 
 fcem of little importance, to admit, or reje<5t, 
 a religion, which is fuopofed to contain 
 nothing, but what we know already. 
 
 But neither is the fuppq/ition true, nor the 
 
 conclufon juflly drawn. It is not true, that 
 
 L 2 our
 
 148 DISCOURSE IX. ' 
 
 our religion contains nothing new. The 
 Bible is a treafure of knowledge to every 
 attentive and impartial reader. It is weakly 
 argued, that, becaufe the doctrines of religion 
 are conformable to reafon, therefore reafon 
 alone is a full and fufficient gukie. The 
 experience of ages has long lince detected the 
 
 fallacy of this argument. Let us fee then 
 
 how this fubject will appear, when feen in 
 a jufter point of view. 
 
 . It may, I prefume, be true, that God has 
 revealed his paft and future difpenfations to- 
 wards man in an extraordinary manner. It 
 wuft be true, that, if he has fpoken to us 
 at all y he requires us to attend to what he 
 fays. It miift be true, that he fays nothing 
 trifling, nothing fuperfluous; nothing, in. 
 fhort, but what, in fome way or other, it 
 
 concerns us to know. Are we quite fure 
 
 then, that we ad: like wife men, when we 
 reject the doctrine propofed to us, without 
 inquiry? or, which is the fame thing, with- 
 out aferious, and careful inquiry ? Again, 
 
 If we admit the exiftence of a revelation 
 from- God, it may be true, that the books 9 
 
 which
 
 DISCOURSE IX. 149 
 
 \vhich contain it, require to be ftudied with 
 care. It may be true, that our fir ft care 
 Should be employed, in guarding againfl the 
 influence of our prejudices and pailions. It 
 muft be true, that the word of God is neither 
 to be accommodated to GUY preconceived opinions 
 (thofe very opinions perhaps, which it was 
 meant to reform) nor confined within the 
 fphere of natural knowledge, which it was 
 defigned to extend and enlarge. 
 
 Thefe, we will allow, are only pojfibtlities . 
 But it is the part of prudence, to guard even 
 againft poflible evils. How then mall we be 
 juftified, either in neglecting the Scriptures, 
 or in abujing them ? either in fighting and 
 overlooking the inftrudions. contained in them, 
 or in eluding and perverting thefe very inftruc- 
 tions, left we mould find fomething in them 
 which we care not to know ? 
 
 Confider well the confequences of either 
 fuppofition. You have inquired, we will, 
 fay, carefully and honeftly : and you find after 
 all, that he faith of a Chriftian has no rea- 
 fonable foundation. Why then you have 
 Joft, yet npt wholly loft, your time and your 
 L 3 pains.
 
 150 DISCO UR SE IX. - 
 
 pains. You have at leaft the fatisfa^lion of 
 knowing, that you have no negleft to anfwer 
 for, either to God or yourfelves. But, if 
 on the other hand, the revelation which you 
 rejedr, after a flight, perhaps, and fuperficial 
 inquiry, mould appear to be, what it pretends 
 to be, the voice of God fpeaking to man $ 
 on this fuppofition, what have you not to 
 fear ? The Scriptures have pointed out to us 
 no other road to heaven, but faith in Chrijl. 
 It is the natural means, it is the appointed 
 means, of Chriftian falvation, 
 
 It is the avowed defign of Christianity, to, 
 fave us from^: from the guilt, and from 
 the punimment of fin. From the guilt we 
 are faved by repentance and reformation : 
 from the punijhment we ate faved by that all- 
 fufficient facrince which has been offered for 
 us upon the crofs. Now faith is the natural 
 means of bringing us to repentance: it is the 
 appointed means, by which we partake in the 
 ChrifHan facrifice. 
 
 i. Faith is the natural means of faving us 
 from a life of fin, and converting us to a life 
 pf piety and virtue. For what, but the hopes 
 and fears of futurity, will enable us to fubdue 
 
 our
 
 DISCOURSE IX.' 151 
 
 bur corrupt affections ? to refift, at once, the 
 allurements of pleafure, and the attacks of 
 pain ? and even to face death itfelf, when 
 duty calls us to it, with fteadinefs and cou- 
 rage ? Will confcience, will honour, will 
 intereft, do this ? Certainly not. Thefe will 
 be found fo many broken reeds, which will 
 yield us no fupport when we moft want it. 
 
 For what is CONSCIENCE without religion? 
 A name only and a fhadow. Far be it from 
 me y to difpute the reality of a moral principle 
 in the human heart. I feel its exiftence : I 
 clearly difcern its ufe and importance. But 
 in no refpect is it more important, than as it 
 fuggefts the idea of a moral Governor. Let 
 this idea be once effaced, and the principle 
 of confcience will foon be found weak and 
 ineffectual. Its influence on men's conduct 
 has, indeed, been too much under-valued by 
 fome philofophical inquirers. But be that 
 influence, while it lafts, more or lefs; it is 
 not&fteady and permanent principle of action. 
 Unhappily we always have it in our power to 
 lay it ajleep. We can do this, without any 
 extraordinary effort. Negleft alone will fup- 
 prefs and ftifle it ; and bring it almoil into 
 
 fiftatc
 
 DISCOURSE IX. 
 
 a Hate of ftupefadtion. Nor can any thing, 
 lefs than the terrors of religion, awaken our 
 minds from this dangerous and deadly fleep. 
 Thefe may ftrike the moll hardened firmer, 
 if he is but fmcere in his belief of religion. 
 It can never be matter of indifference to a 
 thinking man, whether he is to be happy or 
 miferable beyond the grave, 
 
 HONOUR too is a fentiment eafily extin- 
 guilhed in the human mind. Inftances are 
 not wanting in the higher, as well as lower, 
 ranks of fociety of men, who are not only 
 
 without confcience, but without flame. 
 
 This however is not the whole of the matter. 
 Were the principle of honour as lafting as it 
 is powerful, llill it would afford a lame and 
 infufHcient fupport to virtue. For, the ob- 
 ject of this paffion being nothing more than 
 the breath of an undifcerning multitude, it 
 continually engages us in the moll variable 
 and uncertain courfes ; often in direct oppo- 
 fition to the eternal rules of right and wrong, 
 Nay, in fome cafes, there is an eftablilhed 
 fyjlem of honour, which fancfrftes the molt 
 flagrant vices; fuch as pride, and cruelty, 
 revenge. - Here then we have no folid 
 
 ground.
 
 DISCOURSE IX. 153 
 
 ground for an uniformly right and virtuous 
 conduct. 
 
 Shall we tread more fecurely in the pur- 
 fuits of INTEREST ? Intereft, it may be 
 faid, when rightly underftood, is only to be 
 promoted by a regular courfe of virtue. It is 
 purely from miftake and mifapprehenfion, 
 that men purfue it by bafe and difhonour- 
 able means. All the errors in their conduct 
 proceed from mifcomputing their true intereft. 
 But will not this always be the cafe ? We 
 cannot reafonably expecl, that the generality 
 of mankind will ever compute better, than 
 they do, and have done. Is it fafe then to 
 trufr, them to a guide, by which they have 
 been fo often, and fo fatally, milled ? Per- 
 haps too cafes might be produced, in which 
 fuch computations are not erroneous. It may, 
 and does, happen, in fome inflances, that 
 our moft important interefls in this world 
 cannot be purfued fuccefsfully without de- 
 ferting our duty. Frequently, men feem to 
 gain, not to /ofe, by tranfgrefTmg the rules of 
 morality. Nor is the attention they pay to 
 their intereft ever efteemed a meafure of 
 their virtue. On the contrary, an interefted 
 
 man,
 
 154 DISCOURSE IX. 
 
 man, and a drfhonejl man, are fuppofed to be 
 names of the fame perfon. Here then we 
 fliall find no fecurity. It is not a temporal, 
 "but an eternal, intereft, that will keep us 
 firm and fleady in the difchargG of our duty. 
 
 But to fome perfons perhaps all this may 
 appear foreign from the purpofe. For the 
 doctrine, they will fay, of &Hfe to come, is a 
 doctrine of natural religion; and can never 
 therefore, be properly alleged to mew the 
 importance of revelation. They judge per- 
 haps from the frame of the world, that the 
 prefent fyftem is imperfeft. They fee defigns 
 in it, not yet compleated ; and they think 
 they have grounds for expecting another flate; 
 in which thefe defigns mall be farther carried 
 on, and brought to a condujion, worthy of 
 infinite wifdom, I am not concerned to dif- 
 pute the juftnefs of this reafoning. Nor do 
 I wifh to difpute it. But how far will it 
 reach ? Will it lead us to the Qhrljllan doc- 
 trine of a judgment to come? Will it give 
 us the profpet of an eternity of happinefs ? 
 Nothing of all this. It fliews us only, that 
 death is not the end of our beings : that we 
 are likely to pafs hereafter into other fyftems, 
 
 more
 
 D I S C O U R S E IX, 155 
 
 more favourable than the prefent to the great 
 ends of God's providence, the virtue and the 
 kappincjs of his intelligent creatures- But in- 
 to what fyftems we are to be removed ; what 
 new fcenes are to be prefented to us, either of 
 pleafure or pain j what new parts we /hall 
 have to aft, and to what trials and tempta- 
 tions we may yet be expofcd : on all thefe 
 fubjefts we know jufl nothing. That our 
 happinefs for ever depends on our conducfl 
 here, is a moft important proportion ; which 
 we learn only from revelation. This it is, 
 which infeparably unites oar intereft and our 
 duty. This only can enable us to bear up 
 againft theflorms ofadverfity. This only can 
 make power, and wealth, and pleafure, appear 
 contemptible things. 
 
 But this is not all, The infufficiency of 
 our philofophical fpeculations, for keeping 
 MS fteady in a courfe of virtue, appears ilill 
 farther from the great uncertainty of human 
 opinion : I mean, when formed on any other 
 bottom than experience only. Even the 
 wifeft of men, when they attempt to pene- 
 trate into the nature and laws of their future 
 , can rife no higher, than to fome 
 
 probable
 
 156 DISCOURSE IX. 
 
 probable conjectures : and will conjeftures 9 
 think you, of futurity have force enough to 
 overbear the preliing importunity of near and 
 fenfible objects ? Will pride, and ambition, 
 and intereft, all give way on the appearance of 
 fuchyZWIswjy hopes and fears ? It cannot be. 
 There is no principle in nature, which will 
 efFeftually draw us off from the purfuit of 
 worldly objects. It is faith only, which en- 
 ables us to overcome the world. 
 
 Should we even admit > that the- powers of 
 reafon may conduct a few thinking and fpe- 
 culative men to the moft enlarged and affect- 
 ing views of their future exiflence : yet what 
 is this to the bulk of mankind ? They mufl be 
 faved by faith, if they are faved at all : ei- 
 ther by faith in Jefus, or, as it may happen, 
 in Jupiter and Apollo. Either they mufl be- 
 lieve the found doctrine contained in the ho- 
 ly fcriptures, or they mufl believe every vain 
 and idle tradition, which has been handed 
 down to them by their anceflors. And will 
 any man, at this time of day, ferioufly main- 
 tain, that the mythology either of ancient or 
 modern Paganifm is juflas well calculated, as 
 the gofpel of Chrifl, to regulate the fenti- 
 
 ments,
 
 DISCOURSE IX. 157 
 
 merits, and purify the manners of man- 
 kind ? 
 
 From this (light fketch may eafily be col- 
 lected, that, without faith it is impoffible (the 
 Apcftle.only means extremely difficult) topleafc 
 God-,* in other words, to difcharge thofe du- 
 ties, which alone can render us objects of di- 
 vine approbation. He that cometh to God muft 
 believe that he /V, and that he is a rewarder of- 
 them that diligently fee k him. 
 
 2. I now proceed to {hew, that faith [3 
 the appointed means of faving us from the 
 pimijhment of fin I muft premife however, 
 that the penalty of original fin is remitted 
 abfolutely and unconditionally. Death was 
 inflicted on all for one man's difobedience : 
 and by one man's obedience, life is reftored to 
 all. They who J had not finned after the Ji~ 
 militude of Adams .tranfgrejjion, were made 
 fubject to death : and they, who have no 
 (hare in the right eoufnefs, which is of faith, 
 {hall yet partake with the children and fer- 
 vants of Chrift in one common refurrection . 
 
 * Ji?b. xi. 6. J Rom. v. 14. vi. 30. 
 
 But
 
 j 5 S DISCOURSE IX. 
 
 But, while in this fenfe we contend fof 
 the univerfality of redemption, in another. 
 fenfe we deny it. The remiflion of attual 
 iin is not, like the other, tendered to alL 
 Neither unbelieving^ nor unrepenting, finners, 
 fhall ever enter the kingdom of God t The 
 words of fcripture, on this important fub- 
 jecl, are too plain to be eluded* We are 
 told of it again and again in the ftrongeft 
 terms. They who refufed to acknowledge 
 our Saviour's miflion are defcribed by him. 
 as offenders of the higheft clafs. Hypocrites 
 and inridels are to have one common portion*. 
 Nay the moft mocking and unnatural crimes 
 are rcprefcnted, we may fay, in a favourable 
 light, when compared with the yet more enor- 
 mous crime of rejecting the gofpel . The ne- 
 celTary connexion between faith and falvation 
 is ftrongly implied in the words of my text. 
 In .many other places it is clearly expref/edi 
 ari'd particularly in that very remarkable de- 
 claration from the mouth of Chrift himfelf, 
 He that believe tb -JJoall be faved : be that be- 
 lieveth not y fhall be damned || . Let thofe who 
 thiiik it a matter of fmall importance, whe- 
 
 * Matt, xxiv. 51. Luke xii. 46. Matt, x. 15. 
 
 || Markxvi. )6. John iii. 18,36. 
 
 ther
 
 DISCOURSE IX. i $9 
 
 ther the njligipn of Jefus be true or falfe, 
 attend well to the force of thefe expreflions, 
 and tremble at the conferences of their own 
 neglect. . 
 
 There is indeed a difficulty on this fujbjecT, 
 which muft not be paffed over. If remiiuon 
 of fins, it may be frid, is confined to believers t . 
 what mall become of thofe, who lived before 
 the time of Chrift, and had no warning given 
 them of his appearance in- the world ? what 
 of thofe> in every age and nation, to whom 
 the offers of mercy have never been made ? * 
 I cannot be of their opinion, who fpeak of 
 this as an inquiry in which we have no con- 
 cern : for it is the concern of every Chriftian, 
 to vindicate his religion from the imputation 
 of cruelty and injuftice. To guard therefore 
 againft fuch imputations, it has been fup- 
 pofed by many, that the general expreflions, 
 which we meet with, on this head, in the 
 New Teftament, are to be limited by the cafe 
 and circumftances of each particular perfon ; 
 
 for that no one is tied to impoffibiKttes. 
 
 Every good man, I believe, is inclined, at 
 firfr. hearing, to favour this fuppofition. But, 
 I fear, it is a fuppofition not always to be 
 
 recon-
 
 160 DISCOURSE IX. 
 
 reconciled with the obvious defign and in- 
 tention of the facred writers. According to 
 St. Paul, every one fliall be faved, that calls 
 upon the name of the Lord. But bow, fays 
 Ije, ft all tbey call on him, in whom they have 
 Mt believed ? and how ft all they believe, unlejs 
 they hear? * The paffage plainly implies, 
 that they who have never heard of Chriil 
 cannot be faved: fo that they are deprived of 
 falvation for want of that very faith, which 
 it was impqffibk for them to have. It may be 
 iaidjmdeed, the Apoflle means nothing more, 
 than to reprefent the difficulty men muft be 
 under of qualifying themfelves for heaven 
 and happinefs ; when they have no guide to 
 direct their fleps, or even to point out to 
 their view the object and end of their labours. 
 But I am not fure that we can follow this 
 interpretation, without taking an unwarrant- 
 able liberty with the plain words of Scrip- 
 tures Perhaps too it may be found not ne- 
 ceffary, to the vindication of religion, that 
 this liberty fhould be taken. For we may 
 well allow, that our Saviour has made a ge- 
 nera! propitiation for the iins of the whole 
 
 * 
 
 * Rom. x. 14. 
 
 world:
 
 DISCOURSE IX. 161 
 
 \tforld ; and yet maintain that he has provided 
 a peculiar falvation for his difciples and fol- 
 lowers. In the reprefentation indeed, which 
 he has. given us, of the judgment at the lafl 
 day,* we find the whole race of mankind 
 diftributed only into two claffes ; the righte- 
 ous and the wicked. But we are not told, that 
 all the righteous fhall obtain tiiefame reward. 
 God is gracious and kind to all his creatures, 
 who have rendered themfelves capable of his 
 favour : but he may yet be more kind to thofe, 
 who come recommended to him under the 
 fpecial patronage of their Redeemer. For his 
 merits, not their own, they may be advanced 
 to a higher ftation, and raifed to more diftin- 
 guimed honours. Life eternal, we will fay, 
 is purchafed for all, who are qualified to re- 
 ceive it, by the blood of Chrift. But Cbrif- 
 tian falvation is confined to his chofen flock ; 
 to that peculiar people, whom he has purified 
 for himfelf, and made heirs of a better refur- 
 reft ion. 
 
 I fee nothing in this plan contrary to the 
 rules of juftice. It is perfectly conformable 
 
 * Mat. xxv. 31. 
 
 M to
 
 DISCOURSE IX. 
 
 to the methods God is pleafed to purfue in 
 the government of the prefent world : and 
 perfectly well adapted, fo far as we can judge, 
 to the fupport of piety and virtue. The 
 rewards, it is true, of our Saviour's perfect 
 obedience are transferred to us, who have no 
 claim to them. But they are fr.il! bu rewards, 
 not ottr's : for he is graciou fly pleafed tocon- 
 lider the favours and difrinctions conferred 
 on his faithful followers, as conferred on 
 bimfelf. 
 
 Let us not however be too peremtory in 
 deciding on the ways of God. Believers 
 fhall be faved : unbelievers (hall be damned. 
 This is Scripture, and therefore true. But 
 all believers {hall not be faved : the devils them- 
 felves believe and tremble.* This aHb is Scrip- 
 ture : and Scripture cannot eon trad ic~t itfelf. 
 May it not then be fuppofed, without in- 
 confiftency, that all unbelievers mail not be 
 damned? though this indeed the Scripture 
 has not expreffly told us. If we take that 
 word in its fevereft fenfe, the proportion 
 mitjl admit of fome limitation. Otherwife 
 
 * James ii. 19. 
 
 we
 
 DISCOURSE IX". 163 
 
 we -fubvert the moft fundamental doctrines 
 both of natural and revealed religion. Cri~ 
 minal unbelief will be juftly punifhed. Un- 
 belief not criminal may draw punilhment after 
 it, if it gives occafion, as it naturally will, 
 to an abandoned and profligate courfe of life. 
 But farther than this we cannot go. For, 
 'when the Gentiles, which have not the law, do 
 by nature, the things contained in the law, 
 thefe, having not the law, are a law unto them- 
 Je/ves.* And, when they who are Grangers 
 to the Gofpel of Chrifl fulfil the precepts of 
 the Gofpel, they will douhtlefs, in fome de- 
 gree, be intitled to its privileges, and mare 
 in its rewards. We prefume not however 
 to affirm, that they will be placed on a level 
 with Chrijlians - y nor yet to deny it. On this 
 point, the Scriptures are not explicit, and 
 we muft content ourfelves therefore with fuch 
 reafonable conjectures, as, by comparing and 
 laying together different pailages, we may be 
 able to form. 
 
 May we, fo confider thefe things, that they 
 may infpire us with reverence for God's holy 
 
 * Rom. ii. 24. 
 
 M 2 word.
 
 t6> DISCOURSE IX. 
 word; with a lively fenfe of die obligations 
 we are under, to hear and obey it; and witli 
 a firm refolution to amend our lives, and 
 
 walk 'worthy ef the vocation > wherewith we are 
 idled! 
 
 CHARGES
 
 DELIVERED TO 
 
 CLERGY of the ARCHDEACONRY of 
 WINCHESTER, 
 
 M 3 CHARGE
 
 CHARGE I. 
 
 On the CHARACTER and CONDUCT 
 of a MINISTER of the GOSPEL, 
 
 pelivered at the ARCHDEACON'S Primary 
 Vifitation, in the YEAR 1760. 
 
 Reverend BRETHREN, 
 
 IT is fome abatement of the pleafure which 
 I have in meeting you, and which I allure 
 myfelf will increafe on a longer acquaintance, 
 that I am obliged to aflame the office of a 
 Teacher : and this on points in which I am 
 confcious I want information, and before 
 perfons who ought to give, not to receive 
 it. The experience you have had, in the 
 care of your refpective parifhes, mufl needs 
 M 4 have
 
 168 CHARGE I. 
 
 have furnifhed you with means of informing 
 yourfelves, which my fituation in life has 
 
 never afforded me. Allow me however, 
 
 in compliance with the eftablifhed cuftom, 
 to lay before you fuch reflections as have 
 occured to me, not on your far-ochlal duties^ 
 but your genera! condutt. 
 
 Every Clergyman is, to a confiderable de- 
 gree, matter of his own time ; and the ufe 
 to which he thinks fit to apply it will be one 
 of the firft tefls both of his prudence and his 
 virtue. On this head, there are two oppo- 
 fite errors to be avoided : love of letters may 
 make us unfociable; love of focietymay make 
 us illiterate. And if either of thefe incli- 
 nations be carried to fuch excefs as to extin- 
 guifh the other 3 it will not only difqualify 
 us from doing the good we might do, but 
 will in fome meafure defeat its own end. 
 Learning can never be fuccefsfully purfued, 
 if we have no communication with other 
 men; and the pleafures of fociety will be 
 very imperfectly enjoyed, if we fpend no 
 time in the improvement of our own minds. 
 To underfland well either books or men, we 
 muft Jludy both : and We muft underftan(f
 
 C H A R G E I. 169 
 
 both, in a competent degrqe, or we {haty 
 make a right ufe of neither. It may be pro- 
 per then to inquire, how thefe different views 
 mould be carried on? how we may derive 
 from each the greateft advantage to ourfelves, 
 and to others ? 
 
 l . I begin with the purfuit of letters : on 
 which fubjecl: 1 fear it will not be unfeafon- 
 able, to obferve, That HUMAN learning is to 
 be purfucd by us as well as divine. My reafon 
 is (for I will mention only one reafon) becaufc 
 the neglect of the firft will render our fuccefs 
 jn the laft impqffible. If I carried this ob- 
 fervation no farther than to the ftudy of 
 languages, I might perhaps be fecure from 
 contradiction.- But 'in truth this is the leaft 
 and loweft obj eel: of my concern. Hiftory, 
 philofophy (natural as well as moral) even 
 oratory and poetry, all deferve our regard ; 
 though either inequality, or diveriity, of 
 talents may majce it expedient for particular 
 perfons to purfue fome one in preference to 
 the reft. Whatever ftudy extends and 
 ftrengthens the faculties of the mind ; what- 
 ever furniihes us with juft principles of rea- 
 fpning; vyhatever unfolds to us the fecret 
 
 fprings
 
 I 7 o C H A R G E I. 
 
 fprings of human paffions and human con- 
 ciiicft ; whatever leads us to a more perfect 
 knowledge of the ways and the works of 
 God ; cannot but be a moil important pre^ 
 paration for the ftudy of religion. I have 
 exprefled myfelf, with regard to fome of thefe 
 particulars, perhaps improperly : for to ftudy 
 nature is to ftudy Ggd himfelf, the Author 
 of nature $ it is rather a part of religious 
 knowledge, than a preparation for it. The 
 fupreme Being cannot be the immediate ob~ 
 jed: of our inquiries. We can fee him no 
 otherwife, than in his word, and his works : 
 and we fliall ftudy his word to little purpofe, 
 if our minds are not filled with thofe awful 
 fentiments of his power, and wifdom, and 
 goodnefs, which his works only can infpire. 
 
 J exprefled my fears, that this obfervation 
 above-made may not be altogether unfeajon~ 
 able. I meant to fay, that religion is actually 
 in danger of fuffering from the neglecl of it ; 
 of degenerating into Enthufiafm and folly. 
 By applying themfelves abruptly to facred 
 learning, without the neceiTary aids of human 
 reafon, men have been engaged in the moft 
 Vain and fruitlefs refearches ; have learned 
 
 to
 
 CHARGE I. 57$ 
 
 to pronounce confidently and uncharitably 
 on points not intelligible, or not ufeful, or 
 not capable of any rational determination j 
 and to treat with contempt the moil ejjential 
 parts of religion. After much labour and 
 profound meditation, they have been able 
 to find, in the word of God, every thing but f 
 what they jhould find, an authentic rule of 
 faith and manners. A proper cultivation of 
 the. understanding would have made it im- 
 poffible for that whimfical mixture of vain 
 philofophy and unintelligible divinity, which 
 has been propagated of late years with fo 
 much warmth and vehemence, ever to enter 
 
 the minds of men. It is not, that this 
 
 fyftem, abfurdly called Mofaical, contains 
 falfe and hurtful doctrines. It is a fuffici- 
 ent misfortune, that it contains nothing: 
 that it leads men to an unhappy wafte of time 
 and thought : that it teaches them to corrupt 
 the fimplicity, and debafe the dignity of 
 religion, by childim etymologies and trifling 
 allegories: that it engages them in all the 
 rancour of theological hatred, not in defence 
 of laws or doctrines, but of empty and un- 
 meaning founds. 
 
 Another
 
 17* CHARGE I. 
 
 Another instance that may be mentioned, 
 of a like nature is the growth of that modern 
 feft of Puritans* who to all the nonfenfe of a 
 Calviniftical creed (which they feem to pof- 
 fefs in common with the perfons laft men- 
 tioned) have added (what I hope is peculiajr 
 to themfelves) the chimerical claim to In- 
 fpiration. ;When weak and ignorant mortals 
 have once prefumed to boaft of an intimate 
 commerce with the Deity,, it is even dread^ 
 ful to think, to what extremes they may be 
 carried of folly and fanaticifm. If this con- 
 tagion has found no entrance here -, it is faid 
 however to be at our doors, and it highly con-. 
 ps to guard againft it. 
 
 I have in fome meafure anticipated, what 
 I meant to have propofed as a dtftmSt obfer- 
 vation from the fir ft That even in the purfuit 
 ^RELIGIOUS knowledge we ftould conftantfy 
 fit tend to the principle* of nature and reafon.% 
 If we forget theie, we mall be fubjedt to 
 continual deluiion in the interpretation 
 the ufe of Scripture itfelf,. 
 
 See this fub}c& farther explained ip phzyrge IV 
 ' J
 
 CHARGE L i^| 
 
 1 wotild not be mifunderftood on this fubjecl: 
 leaft of all would I be thought to tread iiv 
 their fteps, whofe pretended zeal for the im- 
 mutable law of nature ferves them only for 
 a convenient difguife, whilft they make their 
 attacks on Chriftian revelation. But it is 
 one thing to employ true knowledge as a 
 handmaid to religion : it is another, and a 
 very different, thing to diveft religion of her 
 authority, and let up a fpurious philofophy 
 on her throne. Let rcafon be ufed to deter- 
 mine the fenfe of Scripture, not to oppofe 
 its dictates. There will ftill remain a large 
 and extenfive province, in which the aids of 
 human learning may be employed with ad- 
 vantage and fafety. 
 
 It may be thought however, and I think it 
 nas been faid, that the only branches of know- 
 ledge which can be lifted in this fcjrvice, are 
 grammar, and criticifm, and philofepKy. But 
 jfurely this afTertion is not well founded. For, 
 in the more difficult parts of Scripture, it 
 is often of great ufe for fixing the fenfe, to 
 confider, what fenfe is moft reafonable ; moft 
 worthy of the fupreme Being ; moft agreeable 
 to what is already known of his character 
 
 and
 
 * 7 4- CHARGE!. 
 and condudt. That this method of inquiry 
 may be purfued improperly cannot be denied : 
 and, I add, there is peculiar danger of this 
 impropriety, in men whofe understandings 
 are unfortified by habit, and unprovided of 
 the principles of knowledge. But then it 
 cannot without abfurdity be intirely rejected : 
 and it is hard to fay, whether there be greater 
 inconvenience in too literal, or too licenti* 
 ous, an interpretation of Scripture. We 
 are not, moft certainly, to pervert the doc* 
 trines of the Gofpel, in order to accommo- 
 date them to our own conceits. But then 
 It frequently happens, that a hafty and igno- 
 rant reader fees a dodtrine in his Bible, which 
 is not there : content perhaps with the fir/1 
 fenfe which offers, purely becaufe he has not 
 judgement enough to entertain a doubt. 
 And indeed the main ufe I would make of 
 natural reafon in collecting the fenfe of reve- 
 lation is, that which a thinking man can 
 fcarce fail to make of it, that we may often be 
 brought under a neceffity of fufpending our 
 determination, and inquiring more carefully 
 before we fix our opinion. 
 
 I cannot
 
 CHARGE t ijj 
 
 I cannot better illuftrate the point for 
 which I am contending, than hy calling to 
 your remembrance the abfurdities into which 
 men have fallen in interpreting St. Paul's 
 Epiftles. Men perhaps deftitute of no ac- 
 cornpli&ment, which might qualify them 
 for the office of interpreters, except that one 
 which is of more importance than all the reft, 
 good fenfe. But when once this tafk was 
 undertaken by a philofopherj by a man of 
 large views and improved underftanding 
 (though much inferior in erudition to thofe 
 who had gone before him) with what admi- 
 rable fuccefs was it performed ? In fpight of 
 the moft inveterate prejudices, I may fay of 
 the whole Chriftian church (divided only by 
 attachment to oppofite errors) the caufe of 
 truth prevailed and triumphed. Few, I 
 fuppofe, among us entertain the leaft doubt, 
 that the Apoftle's reafoning has been heft ex* 
 plained by him who befl underfiood the 
 nature of realbn itfelf. 
 
 I have but one obfervation more to make 
 on this head. It is only That we Jhould pur- 
 fue knowledge of EVERY kind in fubordination 
 to PRACTICE. I mean, we mould propor- 
 tion
 
 Q H A R G E I. 
 
 tion the degree of our attention to the im- 
 portance of the fubjedts on which we arc 
 engaged -, and try to derive advantage, even 
 from thofe which are leaft important, by 
 making them fubfervient to the ufes of life. 
 Indeed he who is employed in the acqui- 
 fition of true fcience cannot be altogether 
 mifemployed. Though the prize in view be 
 of little value, the purfuit at leafl may be 
 ufeful. Yet furely feme difference is to be 
 made between thofe parts of knowledge 
 which gratify our curiofity^ and thofe which 
 ferve to the direction of our conduct ; between 
 thofe ftudies which terminate in private 
 amufement, and thofe which contribute to 
 the happinefs of mankind. 
 
 In nothing is this diftin&ion more apparent 
 than in the fludy of theology. Survey, if 
 you pleafe, all the bulky volumes, which 
 aflume to themfelves this venerable name; 
 and how fmall a proportion will you find, 
 even in the beft of them, which tends to 
 make us wifer and better men ? Yet all the 
 reft, if we would fpeak in the moftfavourab/f 
 terms, can have no higher title than the 
 aqmfements of divines. We fee in the books 
 
 of
 
 C H A^ R G fi- f. 177 
 
 of ecclefiaftical hiftory (we fcarce need to go 
 farther than the hiftory of the Council of 
 ^trent) the folly and frivoloufnefs of thofe 
 controverfies, which have fo often difturbcd 
 the peace of the Chriftian church. We fee 
 that many of them were abfolutely without 
 meaning ; many more without ufe $ almoft 
 none of any conliderable influence on life and 
 manners. Men cannot be content with that 
 general information, which God has feen 
 fit to convey, and which alone is of real im- 
 portance ; but muft needs determine, or pre- 
 tend to determine, what they evidently want 
 faculties to comprehend. And when they 
 have vainly fpent their time and labour in,^ 
 unprofitable difquifitions 5 they require a 
 blind a/Tent from others to the decifions they 
 make, which, right or wrong, are foreign 
 to all the purpofes of human life. Nothing 
 can be more hurtful to true religion, than 
 the improper ftrefs which has often been 
 laid upon faith $ not in fubfervience to virtue, 
 but in diftinction from it : nothing can be 
 more repugnant to the whole tenour of Scrip- 
 ture, than the conduct of thofe, who treat 
 morality with contempt ; and in a manner ex- 
 clude from their religious fyftem the very 
 N end
 
 i;5 C H A R G E -I. 
 
 end of the commandment, the very 
 of evangelical righteoufnefs. Think not I 
 mean to fpeak lightly of the faith of aChrif- 
 tian ;* it is our hope and defence, the Rock of 
 mtr fahation. But furely a man may arrive 
 at true faith, without wandering in the mazes 
 of the fchools. He may find perhaps a 
 fliorter and a furer road ; and he will have 
 no caufe to fear that he believes too little, if 
 he believes enough to make him repent and 
 obey. If we are firmly perfuaded that Jefus 
 was fent from God ; if we are fmcerely defir- 
 ous to obferve his laws, and hope for falvation 
 in and through him : it will never be laid to 
 our charge, that we have mifconceived cer- 
 tain metephyfical niceties, which have been 
 drawn from obfcure paiTages of Scripture by 
 the magical operation of Pagan philofophy. 
 
 But let us now pafs from books to men. 
 Let us confider, what conduct, in our inter- 
 courfe with others, will beft promote the 
 ends of focial life, and moil adorn the cha- 
 rafter we bear. 
 
 * See, on the contrary, Difcourfc IX. and many- 
 ether parts of this volume. 
 
 It
 
 CHARGE I. 179 
 
 II. It would be ufelefs and impertinent, be- 
 Fore this audience, to mention the harm and 
 danger of an unbecoming intimacy with men 
 of loofe principles and profligate manners. 
 Much lefs mall I need to infiffc on the mif- 
 chief we might do and the fcandal we might 
 bring on religion by partaking In other men's 
 
 Jins. But it is pojjible for us to err by run- 
 
 ,ning into the oppofite extreme. Some men 
 I have known fo unreafonably fcrupulous, as 
 to refufe not only their friend/hip, but even 
 the common offices of civility, to all thofe, 
 whofe characters they diiliked. A degree of 
 aufterity, which is much more likely to lef- 
 fen, than to extend, the influence of religion. 
 
 Others again, with ftill lefs appearance 
 
 of reafon, confine their acquaintance to their 
 own fe6t and party, and regard every other 
 with averfion or contempt. On theory? of 
 thefe improprieties, as lefs common, I think 
 it needlefs to enlarge; and mall only juft 
 take notice, that the practice is evidently 
 contrary to the uniform example of Chrifl 
 himfelf. Thefecond is both very frequent, 
 and very hurtful to fociety. Many occafions 
 may occur in the courfe of our lives (it is 
 unqueiUonably our duty to feek fuch occa- 
 N 2 lions)
 
 180 CHARGE L 
 
 iions)'in which by converfing freely With 
 oppofite factions, we may allay the violence 
 of both. Even, if this be impoffible, we 
 may ftill be able to fcrve thofe whom we 
 cannot convince; and we may find, in the 
 very worft feel: that ever exifted, fome perfons 
 whom we mould wijh to ferve. The mofl 
 abfurd principles, whether of religion or 'go- 
 vernment, are ibmetimes united with the 
 moft amicable difpoiitions : and the fame 
 man whom we deteft in his public character, 
 may in private life have the ftr'ongeft title to 
 our efteem and friendfhip. 
 
 Indeed a promifcuous acquaintance with 
 men of different opinions, befides the chance 
 we have of doing good to them, would be 
 highly beneficial to ourfelves. Nothing is 
 more likely to enlarge our views, and correct 
 our prejudices, than a frequent attention, and 
 friendly regard, to thofe who differ from us. 
 Scarce any man is fit to be trufted with the 
 Jble conduct of his own understanding ; and 
 they perhaps lefs than others, who apply 
 themfelves moil afliduoufly to the purfuit of 
 knowledge. A fludious and a folitary life - 
 expofes us> more than any thing, to the 
 
 delufions
 
 CHARGE I. 181 
 
 delufions of fancy; and the difference, I 
 think, eannot be great, whether we converfe 
 with ourfelves only, or with men whofe, 
 minds are caft in the fame mould. In either 
 cafe, through the force of habit, our ideas 
 run on in the fame channel ; and. if we have 
 once 'happened to engage in a wrong courfe,- 
 we perfift iir it for life. Whereas a little 
 timely oppofition might eafily have diverted 
 the flream of our thoughts, and turned them 
 on their proper objects. 
 
 Yet this very circumftance, which fo 
 flrongly recommends a more enlarged ac- 
 quaintance, may poflibly expofe us to diffi- 
 culties and dangers, not to be furmounted 
 without conftant attention and great com- 
 mand of ourfelves. Such is the frailty, of 
 human nature, that difference of opinion 
 (efpecially on points of feeming importance) 
 will often produce a conflict of pafiions ; and 
 whenever thele are engaged, information and 
 conviction become impoflible. Not only fo, 
 but the imprefiions will often remain .long 
 after the occafion which give them birth. 
 And thus, men's tempers are gradually /cured ; 
 and that chanty confined within narrow li- 
 N 3 mits,
 
 182 CHARGE I. 
 
 inits, which ought to extend itfelf to the 
 whole world. Such contefts are improper 
 and hurtful, no doubt, whatever be the 
 character of the parties engaged : but they 
 are peculiarly unbecoming in minifters of 
 the Gofpel, and productive of peculiar mil- 
 chief. They cannot fail of expoling us to 
 the cenfure of the world, and throwing a 
 difgrace on our profeflion j and perhaps 
 (through the malice and ignorance of man- 
 kind) they may bring religion itfelf into 
 contempt, 
 
 It will greatly contribute to prevent thefc 
 evils, if we ufe our befl endeavours to fup- 
 prefs and fhifle that perpetual diflurber of 
 the peace and happinefs of mankind, the 
 fpirit of party. We cannot indeed be too 
 zealous for the Eritijh conflitution, and the 
 Protejlant fucceffion : becaufe we cannot fet 
 too high a value on the bleffings we enjoy of 
 civil and religious liberty. But our affection, 
 or our difaffedtion, to particular men ; our 
 attachment or oppofition to particular mea- 
 
 fures ; may eafily be carried to excefs. - 
 
 Seldom, I fear, is luch zeal founded on know- 
 ledge.
 
 CHARGE I. 183 
 
 ledge. The very facts which are neceffary 
 for the direction of our judgment are known 
 to us imperfectly at beft ; and in many cafes 
 are intirely out of our reach. Be they ever 
 fo clear, it will flill be an arduous attempt 
 to decide on queftions little connected with 
 our education, and profeffion, and manner of 
 life. The views of a politician, are fo com- 
 plicated, and the circumftances, which arc 
 to fix his choice, are every way fo uncertain - t 
 that a reafonable man, not ufed to fuch in- 
 quiries, will in moft cafes find it extremely 
 difficult, to affirm or deny, to praife or 
 blame. And what necejfity is there to do 
 cither ? I am fure there is no wifdom in do- 
 ing it confidently ; and no humanity in re- 
 fufing to others the fame liberty we take. 
 In obedience to law, and fubmifficn to law- 
 ful authority all reafonable men will unite ; 
 in other matters let us be content to differ, 
 It is fcarce probable, that the points for 
 which we contend are of more importance, 
 than the reciprocal good offices of private 
 friendship, and the prefervation of the public 
 peace : neither of which can be long main- 
 tained among men whofe affections are mu- 
 N 4 tually
 
 1 84 C H A R G E I. 
 
 tually alienated by the rage and violence of 
 party fpirit. 
 
 Love, we know, is the fulfilling of the law : 
 it is the principle, and the meafure, of Chrif- 
 tian perfe&ion. Whatever tends to contract 
 or weaken it, is not only hurtful to fociety, 
 .but contrary to religion. It concerns us above 
 all things to cultivate it in our breafts, and 
 exprefs it by our actions j and, by every art 
 of condefcenfion, of gentlenefs, of forbear- 
 ance, to fpread and communicate it as wide 
 as poffible. To this one point, whether in 
 fociety or folitude, whether in bufinefs or 
 pleafure, we ihould conflantly tend. With 
 this in view, the moft frivolous amufements 
 may juftly obtain the name of virtue : with- 
 out it, the moil ferious employments are 
 trifling and vain. Whatever may have been 
 the courfe of our fludies, if they have made 
 us more humane, more friendly, more ufeful 
 to others we have then fludied to good pur- 
 pofe : whilft they, on the contrary, whofe 
 intercourfe with the world has only ferved 
 to infpire them with fentiments of diflrufl 
 and hatred, have reafon to wifh, that they 
 
 had
 
 CHARGE I. 
 
 had never know fociety . We cannot have 
 
 a furer mark, that we have purfued both 
 thefe objects wifely and virtuoufly, than to 
 find both purfuits meet in this happy con- 
 clufion a more extenlive, and more adivc 
 BENEVOLENCE. 
 
 CHARGE
 
 [ i86 ] 
 
 CHARGE IL 
 
 On the NATURE and END of the 
 CHRISTIAN REVELATION. 
 
 i 
 
 Reverend BRETHREN, 
 
 J. TT has been a great misfortune to the in- 
 JL terefts of Chriftianity, in all ages of the 
 church, that men have fearched the Scrip- 
 tures rather to gratify their curiolity, than 
 to regulate their lives and manners. What 
 was faid of Socrates, that he called down 
 philofophy from the clouds, and introduced 
 her to the commerce of the world, may be 
 applied in a very eminent degree to our divine 
 vmjler. It was not bis purpofe, to bewilder 
 his followers in abflrufe and airy fpecula- 
 tionsj but to call fmners to repentance.* 
 
 * Mat. ix. 13. 
 
 Happj
 
 CHARGE II. 187 
 
 Happy had it been for the world, if the fame 
 end had been uniformly and fleadily purfued 
 by fucceeding teachers! But the doctrine of 
 Jefus, like that of Socrates, being perverted 
 from its original defign plitra genera ejf'ecit 
 dijjenticntiwn philofopborum : has given birth 
 to innumerable fedts and parties, engaged in 
 all the rage of controverfy on ufelefs, or un- 
 certain, or unintelligible, queftions. And it 
 is indeed no wonder, that religion and phi- 
 lofophy have had the fame fate; fince both 
 have been ftudied on the fame principle* 
 difyudandi caufa, non vivendi. 
 
 True religion is a practical thing : not ad- 
 dreiled to the head, but the heart. Articles 
 of faith are of no further iignificance, than 
 as they direct or animate us in the difcharge 
 of our duty. If, inftead of this, they divert 
 our attention from the principal affairs of 
 human life ; if they inflame our paffions and 
 corrupt our morals ; if they flir up on the 
 one hand a fpirit of perfecution, a fpirit of 
 rebellion on the other: the founded believer 
 may be the worfl Chriftian,
 
 iS8 CHARGE II. 
 
 To fay what I have faid is not to fpeafc 
 lightly or irreverently of the doctrines of our 
 xnoft holy religion. For thofe doctrines are 
 recommended to us by the moil apparent 
 good influence on the conduct of our lives. 
 And, if we would exprefs the higheft regard 
 and veneration for them; we can fay no 
 more, than that they are excellently well cal- 
 culated to make us GOOD and to make us 
 HAPPY.- Thofe two words comprehend all 
 poflible praife. 
 
 Yet there are not wanting men, even in 
 this enlightened age, (a character we take to 
 ourfelves upon a very doubtful title) who 
 affect on all occafions to fpeak of morality 
 with contempt; and even to place it in 
 cppofition to Chriflianity. What thefe men. 
 underfland by either term, it would be ufe- 
 lefs to inquire : and indeed I am not fure, 
 whether they themfelves be able to anfwer 
 the queftion. But, were they capable of 
 ufing -.language in any precife Signification, 
 they would have known long fince, that this 
 poor defpifed morality }s the very perfection 
 of the human nature, and the brighter! image 
 of the divine ; they would have known that 
 
 the
 
 C H A R G E II. i9 
 
 the faith of a Chriftian is only 'a ladder to 
 lift him to fuperior goodnefs, and (by fure 
 confequence) to fuperior happinefs. 
 
 I have faid, and repeat it, that their ig- 
 norance of thefe things arifes from their want 
 of precifion in language. It would be almoli 
 unfair to fuppofe, that they ufe their words 
 
 in the fame fenfe with other men. For 
 
 furely they do not intend to depreciate the 
 
 principles of morality love of God, and 
 
 love of man. And as little, I mould think, 
 could they flight the pra&ice of if, if they 
 underflood it to comprehend a fteady and 
 uniform purfuit of the common good of man- 
 kind. Yet they who are accuftomed to fpeak 
 accurately mean nothing lefs than this by a 
 moral life : fuch a conduct, on fuch principles, 
 conftitutes the very idea, the elTence o 
 virtue. 
 
 And is this now to be confidered-as oppo- 
 
 Jtte to Chrijlianity? Not in St. Paul's opi- 
 
 jiion moft certainly: who gives charity* 
 
 expreffly the preference to faith itfelf ; and 
 
 * i 'Cor. xiii. 13. 
 
 who
 
 i 9 o CHARGE It. 
 
 who tells us that love is the fulfilling of the 
 law* Doubtlefs the fame commandments, 
 which our Saviour pronounces firft and great- 
 eft under the Jewijh difpenfation, muft be 
 the main pillars of every, religion, which 
 comes from God. To love him 'with all the 
 heart, and with all the under/landing y and with 
 ell the foul, and with all the jirength, and to 
 love his neighbours as himfelf, is more than all 
 'whole burnt-offerings andfacrificts. J 
 
 It may be' faid perhaps; as it has been, 
 that thefe ideas are chimerical. That human 
 virtue is at beft imperfed : feldom pure in 
 the principle from which it fprings ; and too 
 often interrupted and diverted even in its 
 mofl profperous courfe. It is in vain, tl^y 
 tell us, that we found forth the praifes of 
 that morality, which we practice fo ill. We 
 are 2\\Jinners : all are obnoxious to the dif- 
 pleafure of God ; and therefore muft all fly 
 for refuge to the arms of a Redeemer. 
 
 To this grave declamation, I freely own, 
 I have nothing to oppofe. And why indeed 
 
 * Rom.xiii. 10. t Mark xii. 33. 
 
 ihould
 
 CHARGE IL 191 
 
 fliould'I wifh to oppofe it ? For it contra- 
 dicts nothing I have faid, nothing I meant 
 to fay. It ftili remains true, that the doc- 
 trines of Jefus were defigned to make us 
 zealous of good ivorks.* It ftill remains true, 
 that holmefs of life is the main end and pur- 
 pofe of #// divine revelation. It ftill remains 
 true, that Chriftian perfection is nothing more 
 than human virtue fublimed and purified by 
 the aids of religion. 
 
 We are faved, you fay, by no merit of our 
 ewn, but through God's free grace in Chrljl 
 'Jefus. So far as I underjland the propofi- 
 tion, I moft firmly believe it. Chrift is the 
 author of eternal fahation unto all them that 
 obey him.-\- But which part, do you think, of 
 this text concerns us moft ? In what Chrijl 
 has done we have, we can have, no fh?.re, 
 unlefs to return thanks to God and Him. It 
 is our bufmefs fo to apply the confideration of 
 God's great mercy, that we may be ftirred 
 up to a vigorous and active obedience. This 
 only is our proper fphere : not to fcrutinizc 
 the reafons of the divine difpsnfations ; not 
 
 * Titus if. 14. f Heb. v. 9. 
 
 to
 
 192 CHARGE 1L 
 
 to ex-plain the myfleries of God's grace by 
 the maxims of vain philofophy ; not to fwell 
 out the ilender articles of belief Contained in 
 Scripture by mere human inventions; and 
 leaft of all to cenfure and perfecute our bre- 
 thren, perhaps for no better reafon, than 
 becaufe their nonfenfe and ours wears a dif- 
 ferent drefs. 
 
 Scripture-doctrine lies in a narrow com- 
 pafs. It is confined to a few very general 
 proportions, which give us only jufl light 
 enough to direct our fteps in the way t eter- 
 nal happinefs. They who pretend to fee 
 more, fee lefs than nothing ; miflake the il- 
 lufions of fancy for the objects of faith, and 
 bewilder themfelves in the purfuit of dreams 
 and fhadows. 
 
 The inftructors of young fhidents in the 
 profeffion of divinity are ufed to recommend 
 to them the fludy of the Scriptures in the 
 original tongues; the ftudy of antiquity, 
 facred and profane; the affirmance of critics 
 and commentators, of different ages and dif- 
 ferent fects in religion. All this is right and 
 ufeful. But there is one preparation more 
 
 of
 
 CHARGE II. 193 
 
 of greater importance than all the reft : I 
 mean a clear head, unembarrafled ty fcholaftfc 
 terms. So far as thefe prevail, whether in 
 philofophy or religion, you may be very fure, 
 there is no true knowledge. Affix determined 
 ideas to every word you ufe, and the moil 
 tremendous fyftems will mrink into almofl 
 nothing. Whoever will make himfelf fully 
 mailer of the Third Book of the Effizy on 
 Human Understanding, will foon fee what he 
 is to think, of both fides alike, in far the 
 greater part of our religious controverfies. 
 Or, if he wants to be affifted in the applica- 
 tion of Mr. Locke's doctrine to Theological 
 S ubj efts , Father Paul 's Council of Trent, and 
 the Bifoop of Meaux's Variations, and, I may 
 add to thefe, feme of the Provincial Letters, 
 will give him all the affiftance he can defire : 
 will fuffieiently unfold to him the nature of 
 thofe difputes, which have torn in pieces 
 the church of Chrift, 
 
 It was the great defign of the Gofpel to 
 turn many to righteoufnefs by the gracious 
 offer of falvation through Chrift. Gratitude 
 requires us to confider, who made this offer, 
 and prudence requires us to meditate on the 
 Q offer
 
 194 CHARGE II. 
 
 offer iffelf. When we have done this, no- 
 thing remains, but to lift ourfelves under 
 the banners of a crucified Saviour, to fight a 
 goodjighty and be faithful unto death. This 
 as I take it is MORALITY. 
 
 II. Yet let it not be understood, from 
 what has been faid, that I would confider 
 Revelation as a fyftem of Ethics. Nothing 
 lefs. At the time of our Saviour's appear- 
 ance in the world, fuch a fyftem feems not 
 to have been wanted; not at leaft within 
 the compafs of the Roman empire, where 
 arts and civility very generally prevailed. 
 And, if it had been wanted, I know not 
 whether the New eftament would have 
 been fufficient to fupply the defect. Nay, \ 
 think, we may fafely aflert, that the fcience 
 of morals, with or without a revelation, is 
 and muft be collected, by the greater part 
 of mankind, from the common courfe of 
 events, as they occur to daily experience, 
 
 i. I obferve, that, at the time of our Sa- 
 viour's appearance, a new fyftem of morals 
 was little wanted. Not to mention the innu- 
 merable treatifes which are loft on this fub-
 
 CHARGE II. 195 
 
 jcdl, Xenopbon, Ariftotle, and Cicero have left 
 us a rule little fhort of perfection: and even 
 what was deficient in the writings of philo- 
 fophers, common fenfe, and common utility 
 in great meafure fupplied. For proof of 
 this you need only confult the precepts of 
 rhetoricians t and the practice of orators. You 
 will find, if I miftake not, the very fame 
 topics of praife and cenfure, the fame arts of 
 adulation and itrufcfiVe, among ancient fpeakers 
 and modern. Whereas every material change 
 in the rule of moral adions muft have turned 
 reproach into -honour, or compliments into 
 fatire. They who fay, that humility zndfor- 
 givenefs of injuries were no virtues upon the 
 Heathen plan, are juft as little to be regarded, 
 as thofe who maintain, that a man may be a 
 good Chriftian without friend/hip or love of bis 
 country. In both cafes equally men find not 
 the names, and therefore conclude the things 
 
 themfelves to be wanting. It is indeed 
 
 true, that the virtue of piety was of a very 
 equivocal kind in thte Pagan world. But 
 this was from ignorance of nature, not of 
 morals. Had the Heathens known -the One 
 God, as Chriftians do, or mould, know 
 him 5 they would have entertained the fame 
 O 2 fenti-
 
 196 CHARGE II. 
 
 fentiments with Chriftians, of the love, and 
 fear, and refignation, and truft, which are 
 due to the fupretne Being. In fact they did 
 entertain thefe notions : fo many of them, I 
 mean, as Jaw through the abfurdity of the 
 eftablifhe'd and popular theology. But, 
 
 2. If a new fyftem of morals bad been 
 Wanting, it does 'not appear that the New 
 Teftament would have been fufficient to 
 fupply the defeat. At moft it can only be 
 confidered as an improvement or finishing of 
 the fyftems already fubfifting. Many indeed 
 of the duties of life are recommended and en- 
 forced by our Saviour and his Apoftles : but 
 they are not ufually explained or determined. 
 It would be vain to apply to your Bible for a 
 diflincl; notion of juflice, or temperance, or 
 fortitude. If you know not thefe things, 
 before you begin your fearch, you confult the 
 Scriptures in vain.- Even with regard to 
 thofe points of morality which are more par- 
 ticularly inculcated \iipQi\ Chriftians, revelation 
 will afM but little without the aid and com- 
 ment o reafon. Why elfe do we fee a nume- 
 rous feel: of Chriilians, who deny the lawlul- 
 neis of oaths ? who maintain univerfally, that
 
 CHARGE II. 197 
 
 evil is not to be refitted, and that we (hall 
 offend God, if we fight for our. country ? 
 Why has it been fuppofed, not among Ca- 
 tholics only, but even in the earlier ages of 
 the church, that it is highly meritorious, 
 for men to retire from all the duties of life, 
 and to fet themfelves in oppofition to the 
 evident defign of their Maker, the perpetuity 
 of the human fpecies ? Or how came the 
 church of England herfelf to admit into her 
 bofom the do&rine of pa [jive -obedience ? 
 Thefe notions are not to be refuted from the 
 bare words of Scripture : words, which taken 
 alone, are very fairly capable of the fenfe im- 
 puted to them. But this fenfe is over- ruled 
 by the verdicl: of reafon : and we fhould do 
 an injury to the facred writings, if we did 
 not interpret them (as we do the beft human 
 compofitions) conformably to the rules of 
 good fenfe. I faid, 
 
 3. That the fcience of morals, with or 
 without a revelation, can only be collected, 
 by the greater part of mankind, from obfer- 
 vation and experience of the common courfe 
 of events. /The more Jimple principles may 
 indeed be taught : unlefs where a good dif- 
 O 3 pofitioa
 
 198 CHARGE It. 
 
 pofition or right education has prevented the 
 ufe of teaching t (for, after all, benevolence of 
 nature and early difcipline, are better guides, 
 than all the books of philofophy that ever 
 were written). But where, 1 fay, this. is not 
 the cafe, fome teaching may be ufeful and 
 necefTary. Yet I doubt, whether even fo 
 fhort a fyftem as the Ten Commandments do 
 riot contain more, than the bulk of mankind 
 are capable of learning by words only. They 
 muft be taught from what they^, and from 
 what they fee!. Abftracted ideas, and general 
 reafoning, are very unfuitable to their appre- 
 lienfion, and very unlikely to make a deep or 
 lafting impreffion. But they know the re- 
 Ifraints laid on them by the laws of their 
 country: they feel the restraints which nature 
 has laid on the indulgence of their appetites : 
 they find zftlll farther reftraint, both on pri- 
 vate and focial conduct, from the inconve- 
 nience of lofing their credit and character in 
 the world. I/i thefe ways, and ways like 
 thefe, me'n imbibe the inofl important pre- 
 cepts of morality : feldom indeed pure and 
 genuine; but as little corrupted as the pre- 
 ient ftate of things will allow, and much 
 
 better
 
 CHARGE II. 199 
 
 Better than they could learn them from words 9 
 however artificially put together, 
 
 III. In what has been faid I have attempted 
 to fhew you, what religion is net. It is not 
 a fyftem of fpeculative truths: it is not a 
 fyftem of moral precepts. In mewing you 
 what it is, I mall be lefs tedious. For it 
 may be faid in few words, as well as in 
 many, that the Gofpel of Chrift is fimply 
 and purely the offer of pardon to repenting 
 Jinners ; the gift of eternal life freely tendered 
 to all who fubmit to the authority of their 
 Saviour, and are careful to yield obedience to 
 his will. Submiffion to his authority is only 
 another name for Cbriftian faith ; and obedi- 
 ence to his will moft perfectly coincides with 
 the uniform difcharge of every moral duty. 
 
 Chrift did not fo much intend to tench 
 morality, as to inforce it. The eternal rules 
 of right and wrong were at all times Juffici- 
 ently apparent from the ordinary and fettled 
 courfe of things. But thefe rules flood in 
 need of a more powerful SANCTION, than 
 human reafon knew how to apply. Such a 
 Sanction they have received : for Jefus Chrift 
 O 4 bath
 
 2bo CHARGE II. 
 
 hath aboHJhed death, and hath brought life and 
 immortality to light through the G of pel*. And, 
 one would think, the hopes of a blefled eternity, 
 grounded on the exprefs word of God, mould 
 carry with them an irrefiftible force on the 
 affections and wills of men ! 
 
 In explaining this Gofpel of Jefus Chrift, 
 we may be a little, and but little, more par- 
 ticular. That eternity of happinefs which is 
 offered to Chriilians, appears not only to be 
 offered them, but obtained for them by our 
 bleffed Redeemer, in conformity to the will of 
 his heavenly Father. An act of difobedience 
 injaurjir/t parents, (of which w r e are very ob- 
 fcurely and imperfectly informed) and innu- 
 merable faults in all their defcendants, appear 
 to have obflrudted this mighty benefit. But 
 our Redeemer, we are told, by what he did 
 znAfuffered, effectually removed thefe obftruc- 
 tions ; and gave power to as many as received 
 him to become the fons of God-\. 
 
 Here I find myfelf obliged to ftop. Why 
 
 the offences of us or our forefathers were not 
 
 i 
 
 * 2. Tim.' i. 10. f John i. 12. 
 
 to
 
 C H.A R G E II. 01 
 
 to be pardoned 'without a Redeemer ; why the 
 Judge of the world mould make the happinefs 
 of one being depend on the conduct of another ~ f 
 and why, in particular, guilt was not to be, 
 warned away, without the fufferings of inno- 
 cence : are points of which I find nothing in 
 Scripture j and of which therefore I am not 
 afhamed to fay, / know nothing. 
 
 Still I return to what can never be faid too 
 often. It is the main defign of the Gofpel of 
 Chrift to make us HOLY here, that we may be 
 HAPPY hereafter. And what more effectual 
 MOTIVE to holinefs, than the fure profpeft 
 of eternal happinefs ? God's mercy through 
 Chrift is no barren fpeculation. It was not 
 revealed to us, to fharpen our wits, by fur- 
 nifhing a new fubjecl: for debate and conten- 
 tion ; but to make us warm and adlive in the 
 difcharge of our duty, 2nd to melt our hearts 
 to the love of God and goodnefs. We are not 
 to ftand gazing, like idle fpe&ators, on the 
 prize, which is fet before us ; but te run, that 
 ive may obtain /A. * 
 
 i. Cor. ix. 24. 
 
 IV. I have
 
 202 CHARGE IL 
 
 IV. I haye endeavoured to reprefent to you 
 && primary end of the Chriftian Revelation. 
 But I meant not to exclude other beneficial 
 purpofes, connected with it, or refulting 
 from it. Thus for inftance, 
 
 i. CJiriftianity has greatly enlarged our 
 knowlege of the Supreme Being - y and by that 
 means extended the lines of moral duty. 
 Men's conceptions of the Divinity were of 
 necefiity to be improved and corrected, be- 
 fore they could be capable of receiving the 
 Qofpel of Chrift. For the gods, not only of 
 the people, but of many feels among the 
 philofophers, were very unfit perfons to pub- 
 lim a diipenfation of grace for the recovery of 
 finful mortals. As this reafon made it re- 
 quifite for the founders pf Chriftianity to 
 preach the living God, in oppofition to Poly- 
 theifm and idolatry ; fo it could not but 
 happen, that this new light would open to 
 men,'s view new obligations ; and lead them 
 to a fpecies of moral virtues, which few a- 
 mong the heathens ever knew. God is a fpi- 
 rit, fays our Saviour, and they which ivorjbip 
 him, mufl worfiip him infpirit and in truth*. 
 
 * John iv. 14. 
 
 We
 
 CHARGE IL 203 
 
 We may obferve however, that God is re- 
 prefented to us in Scripture chiefly, though^ 
 not always, under relative ideas. Little is 
 faid of his nature and eflence ; fubjtdts not 
 fuited to our capacity, or connected with our 
 duty. He is made known to us as the Au- 
 thor of life and happinefs ; as the Father 
 and Lord of the univerfe. His wifdom, 
 his power, his goodnefs, difplayed in his 
 difpenfations to mankind; his fuperinten- 
 dency and care over us, both here and here- 
 after thefe are the perfections moft clearly 
 revealed : thefe are they which we beft con- 
 ceive, and which concern us moft. 
 
 2. The light of revelation gave occafion 
 to the overthrow and ruin of Pagan fuperfti- 
 tion, and all the immoralities connected with 
 it. But much of this benefit was afterwards 
 loft: as the fame fuperftition revived, with 
 little more than a change of names, among 
 thofe who called themfelves Chriftians. Po- 
 pery is indeed nothing better than a refined 
 fpecies of Pagnnifm ; and fo far as this ex- 
 tends, the Gofpel has failed of its genuine 
 effect, and left men, as it found them, Poly- 
 thiefts and Idolaters. 
 
 3. Though
 
 204 CHARGE II. 
 
 3. Though it was not Chrift's purpofe to 
 give zfyjlem of morals ; yet it highly became 
 his office, to correct prevailing miftakcs on 
 queftions of morality, and to fupply fuch 
 dej'eth as he found in the common notions. 
 His chief view, as we have often faid, wasr 
 to add a powerful fandtion to the moral law. 
 But this of courfe muft give occafion for 
 perpetual references to the law itfelf; and 
 therefore for frequent explanations and correc- 
 tions ; by which means men's ideas might be 
 rendered more accurate, and their views more 
 comprehensive. Not indeed (as I before took 
 notice) by fubftituting the letter of Revela- 
 tion, in the place of reafon ; but by applying 
 both to the beil advantage, through the friend- 
 ly aid they impart to each other. 
 
 4. It was a very material benefit of the 
 Chriftian Revelation, that it exalted human 
 virtues into religious duties. The fame con- 
 duct was virtuous, and known to be fo, on 
 the Heathen plan, and on the Chriftian. But 
 many kinds and degrees of perfection, which 
 to a Heathen were objects of admiration only, 
 are matters of neceffity in the life of a Chrif- 
 tian. A Heathen might either purfue them 
 
 with
 
 CHARGE II. 205 
 
 With honour, or neglect them without re- 
 proach : to a Chriftian they are of univerfal 
 and indifpenfable obligation. 
 
 5. La/My, The founders of our religion have 
 done good fervice to the caufe of virtue, by 
 uniting us in the external profej/ion of re- 
 pentance, and faith, and love : a defign, to 
 which thofe few fimple RITES, retained in 
 the church of Chrift, are evidently fubfervi- 
 ent ; and of which the inftitution of a church; 
 i. e. a viiible fociety of Chriftians, made an 
 efTential part. Who can forbear lamenting, 
 that this wife and necelTary provifion, for 
 the fupport of piety and virtue, ihould have 
 been made the occafion, as it ever has been, 
 of fir if e, and confujion, and every evil war k ? 
 But it is no new thing, for men to abufe the 
 bleffings of God to their own deftruction : 
 and our Saviour's prediction, concerning the 
 event of things, has been but too plainly 
 fulfilled ; I came not to fend peace on earth, but 
 afaord*. 
 
 V. From what has been faid, I beg leave 
 to draw one obfervation, for the benefit of 
 
 * Mat. x. 34,- 
 
 the
 
 2 o6 CHAR O E II. 
 
 -the younger part of this audience. It is 
 not the bufmefs of a Cbriftian preacher to 
 perplex himfelf, and weary- his audience, 
 with deep points offctioo/ divinity. It would 
 feem a ftrange queftion, yet very often it is 
 the real queftion, whether Plato or Arijlotle 
 be a better expositor of the doctrines of Jefiis 
 Cbrift. Believe me, Chriftian congregations 
 are aflembled for a very different purpofej 
 -and it is our bufinefs to infpire them with 
 reverence for God - 3 with gratitude to their 
 Redeemer; with fervent charity for one ano- 
 ther : it is eur bufinefs to reclaim them from 
 Hhe error of their ways, by inculcating the 
 gracious promifes'of the Gofpel j or (where 
 thefe fail) by alarming their fears - y by re- 
 nurding them of the'J&orfnefs of 'life, and the 
 .certainty of a judgment to come.-^To do this, 
 -is to preach Cbr'ift Jefus. 
 
 I fear, I iland in great need of your indul- 
 gence, notwith (landing the importance of my 
 fubjecl, for the time I have fpent, in deli- 
 vering my fentiments upon it : but I afk no. 
 : indulgence for \\\z freedom, with which I have 
 done it. For in this I have only done my 
 duty. It is in fome : degree the duty of every- 
 
 man*
 
 CHARGE IT. 
 wan, of every clergyman moft undoubtedly, 
 to ftudy carefully the word of God, and en- 
 deavour to find out the true fenfe of it. And> 
 when this is done, it is equally his duty, to, 
 confefs with his 'mouth ivhat -he believes in his 
 heart *. If we difcharge, as we ought, thefe 
 important offices, we fhall both fave our* 
 f elves, and them that hear us.-^ 
 
 * Rom. x. 9; t i Tim. iv. 
 
 CHARGE
 
 [ 208 ] 
 
 CHARGE III. 
 
 On RELIGIOUS LIBERTY. 
 
 Reverend BRETHREN, 
 
 AT our laft Meeting I endeavoured to 
 reprefent to you the true principles of 
 Church Qovernmenf*: my prefent fubjedr. mall 
 be Liberty. Juft government and reafonable 
 liberty are fo far from being incon/ijlent, that 
 they are inseparable. 
 
 It was generally conceived, before the 
 time of the revolution, that civil governors 
 were obliged by their office to fupport and 
 propagate true Religion. But this notion ^s 
 now fo fully exploded, that we feldom meet 
 with any man, even in the warmth of con- 
 
 * See thefe pjinciples briefly ftated in Dif. VI, VII. 
 
 troverfy,
 
 CHARGE III. 209 
 
 troverfy, who is hardy enough to defend it. 
 Men's temporal, not their fpiritual, interefts, 
 are under the care of the magiftrate : and he 
 is no otherwiie concerned in the advance- 
 ment of truth, than as it (lands connected 
 with the interefts of fociety. 
 
 On this principle I propofe to examine the 
 various branches of religious liberty ; and to 
 fettle as precifely as the fubject will bear, to 
 what length they may be permitted to grow. 
 All of them, I think, may conveniently be 
 referred to three heads : freedom of opinion, 
 freedom of ivorjhip, and freedom in converja- 
 tlon and 'writing ; to each of thefe points I 
 {hall fpeak in its turn. 
 
 I. Nothing is more true than the prover- 
 bial expreffion, that thought is free. It is free 
 even from the dominion of a man's own mind; 
 and therefore it mujl be free from the authority 
 of the magiftrate. On this ground we may 
 fecurely maintain that no opinions whatever, 
 not even the moft pernicious to mankind, are 
 fit objects of pumfiment. For punifhment is 
 intended as a reftraint on the will: that either 
 P the
 
 2io CHARGE III. 
 
 the offender himfelf, or others by his exam- 
 ple, may fear to tranfgrefs. It is therefore 
 applied abfurdly, and by confequence unjuflly, 
 in matters of opinion ; in which the will has 
 either no mare at all, or none that falls with- 
 in the difcernment of a human judge. We 
 cannot change our opinions at pleafure : nor 
 will the fufferings of a miftaken man prevent 
 others from falling into the fame delulion. 
 And this is not only true of pofitwe punifh- 
 ment : it holds equally good of what have 
 been called negative difcouragements. 
 
 All manner of diftinctions between man and 
 
 A 
 
 man, intended, not to prevent us from acting, 
 but from thinking, wrong, are equally vain 
 and unjuftifiable. 
 
 Some indeed have maintained, that thefe 
 difcouragements may do good fervice, both 
 to religion and fociety, by compelling men to 
 confider. But I will not wafte time in con- 
 futing this idle pretence : a pretence much 
 more favourable to faJfe religion than true ; 
 and attended with this fingular inconvenience, 
 that it proves, if any thing, the very contrary 
 of what it was defigjied to prove". For we 
 have more reafon to expect want of confidera- 
 
 tiorj
 
 CHARGE III. 211 
 
 tion in thofe who follow, than in thofe who 
 oppofej the religion of the magiftrate. ' I fay 
 not this of our own nation, but of all the 
 countries under heaven : for the reafon in- 
 deed is univerfal. 
 
 But fhould we admit, for argument's fake, 
 \hztfome benefit might arife from difcourag- 
 ing hurtful opinions; thofe at leaft which 
 pafs for fuch, in the judgment of the ma- 
 giftrate : yet ftill would this benefit be far. 
 out- weighed by the ill confequences at- 
 tending it. For let it be remembered that 
 we are here confidering the opinions t/jem- 
 Jches, not the communication of them to 
 others. How then mail the magiftrate dif- 
 cern the fecre.ts of men's hearts ? Not furely 
 by an arbitrary ufe of prifons and tortures. 
 The utmofl that can be defired by a Prat eft ant 
 perfecutor is only a liberal provifion of oaths 
 and tefls -, the refufal of which may be equi- 
 valent to a conviction. But, though on 
 other occafions thefe methods of inquiry 
 may be ufed wifely and juftly, yet in the 
 adminiftration of penal laws they would be 
 unjuft and cruel. It is, I think, a maxim 
 in the law of England, that no man is obliged 
 
 P 2 tO
 
 212 CHARGE III. 
 
 to accufe himfelf: and this maxim is not only 
 agreeable to the dictates of humanity, but of 
 found policy. For the contrary practice, it 
 may be readily imagined, would be a perpe- 
 tual lefTon of infmcerity. We know by fad 
 experience, that the moil facred obligations 
 are eafily broken through by the weight of 
 men's temporal interefts : and no wife law- 
 giver will ever wifh to expofe the virtue of 
 his fubjects to fo fevere a trial. 
 
 Enough, I fuppofe, has been faid on this 
 plain point. It remains only, that I fubjoin 
 a few cautions, which however are by no 
 means exceptions to the dodrine before us. 
 
 I have maintained that no opinions what- 
 ever are fit objects of puniflimentj but I 
 hav not maintained that all opinions are 
 matters of indifference. Some there are, 
 which, though not properly punifiable, may 
 yet be highly prejudicial. They may be pro- 
 ductive of many ill confequences, to the in- 
 dividual as well as the public ; and it may be 
 thought not the leaft of thefe, that they often 
 exclude honeft and good men from the moil 
 important offices of fociety. It is true, the 
 
 road
 
 CHARGE III. 213 
 
 road to fuch offices, whether in church or 
 ftate, ought not to be fhut up to any one 
 citizen, who is qualified to difcharge them. 
 But opinions themfelves may difqualify : fomc 
 for particular offices, fome for all offices, 
 fome even for admiffion into a civil commu- 
 nity*. It may be proper to give inftances in 
 each kind. And, 
 
 1 . It is evident, that the German Anabap- 
 ttfty who denied the lawfulnefs of capital 
 punimments, was difqualified for the office 
 of a judge : that the Englifo Quaker , who 
 interprets in a literal fenfe the Gofpel precept 
 of non-refiftance, is difqualified for the office 
 of a general: and laftly, that the Non-con- 
 formifl, who cannot in confcience read our 
 Liturgy, is difqualified for the office of a 
 mintfter in the eftablifhed church. Yet thefc 
 difabilities are not punifhments, in any proper 
 fenfe of the word ; and therefore are not ex- 
 ceptions to the doctrine before laid down. 
 
 2. They who believe themfelves fubjecl: to 
 a foreign jurifdiction are difqualified for all 
 manner of offices under their natural prince : 
 
 . * See the Alliance between Church and State. 
 
 P 3 and
 
 2i 4 CHARGE III. 
 
 and therefore Eng//fb Catholics are not to be 
 truited with power, if they hold themfelvcs 
 bound to obey the authority either of Pope 
 or Church, in oppofition to that, of the King. 
 Yet neither are Catholics juftly obnoxious 
 to punijhment. Their difability is an inevi- 
 table misfortune, arifing by natural confe- 
 quence from the opinions they profefs. 
 
 3. Thofe furious ~Enthufiafts of pail times, 
 who difclaimed all obligations to civil go- 
 vernment, were evidently unfit for civil pro- 
 tettion. Still they were not to be punifhed* 
 for thinking wrong : though juftly excluded 
 from the benefits of law and government, 
 as being difqualified for enjoying them. 
 
 Now the mifchief of admitting fuch un- 
 qualified perfons into flations where they 
 may be able to do harm, can only be prevented 
 by allowing a right to the magiftrate of re- 
 quiring all candidates to declare their opinions, 
 before they obtain the powers or privileges 
 they feek : and this, I conceive, is the pro- 
 per ufe of fiibfcrlptwns, and oaths, and tefts ; 
 which, though always inconvenient, are 
 fometimes necefl'ary.r- They were fo moil re- 
 markably.
 
 C H-A R G E III. 215 
 
 markably, in this kingdom, in the times pre- 
 ceding the revolution -, and our anceftors well 
 underftood the importance and value of them. 
 
 One thing more, and I have done with 
 this part of my fubje<5t. -It has been ima- 
 gined, I know not how, that it is beft for the 
 caufe of liberty, to leave men's qualificati- 
 ons for civil offices unfettled by any flanding 
 lawj that the fovereign may have power 
 either lo admit or rejed: as he fees convenient. 
 Nothing fure can be more remote from all 
 appearance of truth. For this is to fay, that 
 it is fafer for liberty to truft to the arbitrary 
 will of the prince, than to be under the 
 guard of general rules, eftabliflied'by national 
 authority. I do not indeed affirm, that this 
 branch of laws is, in any nation, juft what 
 it ought to be. J only fay, that law is 
 better than will. For the reft, it mutt ever 
 be acknowledged, that " the wider the bottom 
 is made (confident with the very being of 
 fociety) the wifer and jufter is the inftt- 
 tution." 
 
 II. I come now to confideryrav/cwz ofwor- 
 
 foip : and this, I think, may be maintained 
 
 P 4 with
 
 216 CHARGE III. 
 
 with almoft as little limitation as freedom of 
 opinion. Certainly we may lay it down as a 
 very general principle, 
 
 That every member of civil fociety has a 
 right to the public exercife of the religion he 
 profefles. 
 
 The truth of this has been fully eftablifhed 
 by many excellent writers. Let it fuffice to 
 fay at prefent, that nofubjefl can give up this 
 branch of his natural liberty without impiety : 
 and that no fovereign cpuld accept fuch a 
 transfer, if it were made. Society itfelf is 
 not more effential to the well-being of man 
 than religion : and religion without public 
 forms is a name only and a fhadow. But now 
 fuch forms, if againft the dictates of confci- 
 ence, are fubverfive of the very ends for 
 which they were instituted. Inftead of mak- 
 ing us better men, and better citizens, they 
 will only teach us to prevaricate both with 
 God and man, No man therefore mould be 
 compelled to join in rites he cannot approve j 
 which would only ferve to make him a hypo- 
 crite: or retrained from thofe which his 
 
 confcj*
 
 CHARGE III. 217 
 
 conference enjoins ; for this will tend to make 
 him an Atbeift. 
 
 I know of no exception, but one, to the 
 rule here laid down. Though all forms of 
 religion are to be tolerated, which are only 
 chargeable with abfurdity or faljhood, yet 
 what fhall we fay to thofe which are directly 
 criminal? Is it fit men mould be allowed the 
 liberty of doing barm ? By no means. No 
 act ought to be tolerated in religious alTem- 
 blies, which is punilhed out of them. 
 
 It is not that our governors have a right to 
 direct us in the choice of our religion -, much 
 lefs to punifh us for chufing wrong : but 
 they have a right to guard the lives and pro- 
 perties of their fubjects. Should a man 
 chufe to facrifice a Hecatomb to Jupiter or 
 Apollo, I know of no power on earth that 
 has authority to forbid him \ but fhould he 
 offer his neighbour 's lamb, even to the true 
 God, he would become juftly obnoxious to 
 punimment. This arifes from the evident 
 ncceffittes of human affairs. For let the pre- 
 tence of confcience be allowed to fanctify a 
 (rime, and a door will be open to all manner 
 
 of
 
 218 CHARGE III. 
 
 of wickednefs. But then it is the mifclnef^ 
 not the^yfo, which the magiftrate is concerned 
 to prevent. Pie has nothing to do with the 
 hearts or confciences of men. And give me 
 leave to add, that it requires great caution 
 and prudence to afply this exception, as it 
 ought to be applied. The community have 
 a right to defend tbemfifoes, without diflinc- 
 tion of perfons or places ; and by confequencc 
 to repel and punim INJUSTICE in every per- 
 fon, and in every place : and if there be any 
 other offence that ftrikes directly at the peace 
 and happinefs of fociety, it is plainly the /- 
 terejl of fociety that the offender mould fuffer 
 for it. But let not this be made a pretence, 
 on account of remote and uncertain confe- 
 quences, for difuirbing and breaking up the 
 religious allemblies of quiet men and good 
 fubjects, 
 
 There is indeed another cafe which looks 
 like an exception to our general principle ; 
 but cannot, I think, with propriety be fo 
 called. I mean the cafe of a religious fel, 
 who entertain political notions inconfiftent 
 with their allegiance. It cannot be pretended 
 ihat fuch a ieft have the fame title to protec- 
 tion
 
 CHARGE III. 219 
 tlon with other fubjccts ; as they can give no 
 Security for their obedience ; and mould they ' 
 be abfolutely bamjhcd in a time of public 
 "(danger, I know not that fuch a flep could be 
 juflly blamed. Not that men are to be 
 punifoed for the exercife of their religion : 
 but their religion itfelf difables them from re- 
 maining in a fociety, to the laws of which 
 they cannot in conference fubmit. Thus the 
 Catholics, both in England and Ireland, were 
 evidently incapable of being good fubjecls to 
 King William -, as being devoted by the very 
 principles of their religion to the fervice of the 
 banifoed monarch: and even devotion to the 
 Pope, as profeffed by many of the religious 
 orders, fecms to me to carry with it a perpe- 
 tual incapacity for living in any civil commu- 
 nity whatever. In fuch cafes, if the magif- 
 trate, for reafons of convenience, does not 
 chufe to proceed to extremities, he is doubt- 
 lefs concerned to take every precaution for 
 ihefecunfy of himfelf and his people. And 
 perhaps it would be difficult to find any me- 
 thod of proceeding lefs liable to objection, 
 than what our governors in England have 
 long purfued ; a legal prohibition of Popim 
 rites and ceremonies, very tenderly inforced. 
 
 The
 
 220 CHARGE III. 
 
 The magi (Irate is armed with power to oro- 
 ted: the community againft any ill defigns 
 which thefe men may form. Yet ftill he can 
 afford them, in times of public tranquillity, 
 fuch degrees of indulgence or mercy, as he lees 
 convenient. The laws even againft their priefls 
 are perhaps continued in force for no other 
 purpofe, but to keep them more intirely in the 
 power of government : and are rather to be 
 confidered as inflruments of terror, to be ufed 
 when occafion requires, than as conflicting a 
 part in the regular adminiflration of things.* 
 
 If there be any truth in this reprefentation, 
 what mufl we think of thofe men, who are 
 continually calling out on their fuperiors, 
 often too in fcurrilous and reproachful lan- 
 guage, to put thefe penal laws in execution f 
 Whatever abhorrence they may affect for 
 Popery, they plainly agree with it in its worft 
 principle, intolerance to thofe who differ from 
 them. If this conduct proceed from religi~ 
 ous motives, they know not what fpirit they 
 are of. For true religion can never fuffer 
 from liberty of confcience. If they pretend 
 zeal for \hzjlate, I fear it is only the zeal of 
 
 * This was written in the year 1763. 
 
 mutinous
 
 CHARGE III. 221 
 
 mutinous foldiers, who are too brave to fub- 
 mit to the direction of their leaders. Thefe 
 very perfons, if I am not greatly miftaken, 
 would have been the foremoft to blame the 
 French monarch for revoking the edicl: of 
 Nantes. Yet had not he the fame right to 
 perfecute Huguenots^ as we have to perfecute 
 Pcififts ? Was it not neceflary there, as well 
 as here, to reflrain the growth and propaga- 
 tion of a fed:, which had already done much 
 mifchief to the flate, and was capable of do- 
 ing more ? And might not a republican fpirit 
 have proved as fatal to French monarchy, as 
 the fpirit of Popery itfelfczn be tQEngltftj liber- 
 ty ? I know it has been faid, and even the ex- 
 cellent Mr. Locke feems to have fallen into 
 this opinion, that Papifts being intolerant tiizm- 
 felves, have no right toexpedt indulgence from 
 others. But have Cahinijls, when in power, 
 been always friends to toleration ? Let them 
 take care how they urge an argument, that 
 may with fo much eafe be retorted upon thenx. 
 And indeed yabdt feel: can be found, among 
 all that take the name of Chriftians, which 
 has preferved itfelf untainted from the fpirit 
 of perfecution ? He that is without fin among 
 us, kt him caft the firji ft one. 
 
 It
 
 222 CHARGE III. 
 
 It appears upon the whole, that the cafe 
 of the Englijh Catholics is no exception to 
 the do&rine of toleration. For in propriety 
 of fpeech Catholics are not Engtijbmen : they 
 are fcarce to be called members of the fame 
 community with ourfelves. The protection 
 they receive is, like the allegiance they pay, 
 imperfect and precarious. Yet ilill they are 
 protected : and it is a proof of the wifdom, 
 not the weaknefs of our government, that fo 
 far as can poffibly conlift with the public 
 fafety y they are indulged in the exercife of 
 their religion. Men will not remain long, 
 and it is not fit they Jhrnld remain, in a 
 country which deprives them of this inefri- 
 mable benefit. 
 
 III. The laft head of religious liberty is 
 freedom in converfation and writing. I join 
 thefe together, though I think fome differ- 
 ence ought to be made between them. Free- 
 dom of confer fat ion is fo effential to the hap- 
 pinefs of focial life, that it is fcarce con- 
 ceiveable men fhould ever confent to part 
 with it on any confideration whatever. Add 
 to this the extreme difficulty of giving no 
 offence with our tongues ; and the danger that 
 
 our
 
 CHARGE III. 223 
 
 our fentiments may be miftaken or mifre- 
 prefented by ignorant or partial hearers. 
 Many things fall from us in the courfe of 
 debate, which, on a moment's confederation, 
 we wiih to retract. Many debates are pur- 
 fueci without any ferious conviction, only to 
 fee bow far an argument may be carried, or 
 what is the bed method of expofing its fal- 
 lacy ; or perhaps purely as an exercife of the 
 widerflandingy or a trial of Jkill between the 
 combatants. And what more eafy, than for 
 a malicious obferver to make a report of fuch 
 converfation not abfolutely^/J/?, which may 
 yet prove fatal to an innocent man 1 
 
 For thefe reafons a wife and juft govern- 
 ment will be extremely tender of inflicting 
 punimment for words ; except only in fuch 
 cafes where they ftrike at the very founda- 
 tions of fociety. Then indeed it is high time 
 for the magiftrate to interpofe. Let men 
 difpute as they pleafe on points of fpecula- 
 tion : but if they wilfully calumniate-, if 
 they weaken the credit, and damage the for- 
 tunes of their neighbours ; if they flir up 
 /edition and rebellion againft the ftate : they 
 may, they muft, be punifhed. For civil 
 
 fociety
 
 224 CHARGE III. 
 
 fociety would either not fubfift at all, or 
 fubfift to no good purpofe y if fuch offences 
 
 were fuffered to efcape with impunity. 
 
 Thefe cafes however are very diftinguifhable 
 from others ; and may all be comprehended 
 under one general rule : I mean, that every 
 man be at liberty to converfe as he pleafes, 
 provided he do no injury to any other man. 
 
 But the reafons juft mentioned cannot be 
 applied to the remaining branch of religious 
 liberty, the liberty of 'writing to the public. 
 On this head there is rathej more room for 
 diflindion and caution. 
 
 Let it be premifed, however, that the moft 
 unbounded freedom is moft favorable to truth* 
 If reafon and argument be allowed free accefs 
 to the minds of men, they will feldom fail to 
 make a due impreffion; and, though checked 
 for a time by prejudice and paflion, are almoft 
 fure to triumph in the end. 
 
 Let it be further obferved, that the recep- 
 tion of truth (I mean religious truth) can 
 never be prejudicial to fociety. This mufl be 
 true on every fyflem of philofophy, except 
 
 the
 
 C H A R G E III. 225 
 
 the atbeiftic. Allow but a wife and good Be- 
 ing at the head of the univerfe, and you muft 
 allow too, that a general diffufion of know- 
 Jege can neither hurt the morals of mankind, 
 norleflen their happinefs. 
 
 It follows, if I miftake not, from thefe 
 principles, that the profeflbrs of every reli- 
 gion mould be left at full liberty to declare 
 their fentiments to the world, and to explain, 
 the reajons on which they are founded, 
 It follows that oppofition to the eftablified 
 religion, if carried on by no other inftru- 
 ments than the tongue and the pen, ought 
 not to be coafidered as a crime. To fuppofe 
 otherwife is to make all reformation impof- 
 fible. It is to juftify the perfecution of 
 Chriftians, under Pagan emperors : it is to 
 juftify the perfecution of our own Proteftant 
 martyrs : it is to juftify, in fome inftances, 
 the inquifition itfelf. 
 
 But it will not follow, that men mould 
 be left at liberty to oppofe all religion : to 
 write and print againft the very Being of a 
 God : to fpread through a whole nation the 
 execrable doctrine, that the worft of men 
 
 have
 
 226 CHARGE III. 
 
 have nothing to fear, either in this life or 
 another, from the vengeance of heaven. 
 
 I have faid that unbounded freedom is 
 moft favourable to the caufe of truth : and, 
 as truth and utility conilantly coincide under 
 a wife and good providence, it mayjeem to 
 follow that all reftraints on the liberty of the 
 prefs are prejudicial to the interefts of fociety. 
 But to this inference we hall be forced by 
 the very nature of things to make two ex- 
 ceptions : the firft of writings directly injuri-* 
 cus whether to public or private perfons j the 
 fecond of writings which recommend or ex- 
 cufe criminal actions. In regard to ti\z former 
 I fuppofe it is needlefs to enlarge $ the latter 
 may be reduced to three cafes 4 
 
 I . There can be no doubt, that men ought 
 to fuffer punifhment for open perfuaftves to 
 
 bad actions. Thus, forinftance > he who 
 
 prints and difperfcs an invitation to fubjects 
 to take arms againfl their prince is in all rea- 
 fbn to be confidered as guilty of Treafon. 
 And the reafon holds proportionably \\\fmalkr 
 crimes. For the fafety of fociety often re- 
 quires
 
 CHARGE III. 
 
 quires that acceflbries as well as principals, 
 fhould be cen lured and puni fried. . 
 
 2. It mould feem that men are properly 
 punifhed for writing in justification of bad 
 actions. For this is a (landing perfuafive to 
 all who are inclined to commit them. If 
 the man who aiTarlinated He?:ry IV. of France 
 was juftly punifhed, it could not furely have 
 been unjuft to punifh the Jefuit, who wrote 
 in defence of affafimation*. The great rules 
 of morality, grounded on the experience of 
 all ages, and feen to be eflential to the hap- 
 pinefs of mankind, are not fit fubjefts for 
 difputation. It is not on thefe, that men 
 fhould try their firength, and fharpen their 
 wits. And it muft proceed from wrong no- 
 tions of liberty, if we ever give encourage- 
 ment here to offenders of this clafs, when 
 they fly from the juftice of their own 
 country. 
 
 3. It is juft and reafonable to punifh thofe 
 writers, who maintain the indifference of all 
 
 * It was believed by many that &IW///JK was incited to 
 the murder of this Prince by the commendations given to 
 the murtherer of his predecefTors. See Mariana de Rage t 
 & Regis Injiitutione, Lib. I. C. 6. 
 
 2 human
 
 228 CHARGE III. 
 
 human actions : as well thofe who endeavour 
 to confound the facred diftinctions between 
 right and wrong, as thofe who would leave 
 virtue deftitute of reward, and vice fearlefs 
 of punifhment. And this brings us round 
 again to the point from which we fet out in 
 this part of our inquiry : I mean, that par- 
 ticular modes of religion be left open to 
 public difcuffion; but that he who oppofes 
 fill religions alike is to be branded and pu- 
 nifhed as an enemy to fociety. 
 
 The profeiTors of different religions, if 
 left to difpute freely, are fo much the more 
 likely to flrike out the truth: and fociety 
 in the end will be fure to profit from the 
 difcovery. But what good can be expected 
 from the propagation of ATHEISM ? Were 
 its principles true, they ought to be care- 
 fully concealed* as being fatal to the repofe 
 and happinefs of the world. But being, as 
 they are, undoubtedlyy^, to what purpofe 
 fhould a few fceptical philofophers be al- 
 lowed to unfettle the minds of men, and 
 weaken the influence of every virtuous prin- 
 ciple, one might almoft fay, without any 
 poffibk good effed r I can think but of orie, 
 
 that
 
 CHARGE III. 229 
 
 that defer ves to be named : I mean, the more 
 accurate ftudy of the evidences on which reli- 
 gion is founded. But this is an advantage 
 confined to a few thinking men ; and by no 
 means to be fet in competition with the 
 danger that may arife, by loofening the bonds 
 of all focial virtue among the bulk of man- 
 kind. 
 
 But, within the limits above prefcribed, 
 the liberty of the prefs can do no lafting mif- 
 chief. Particular men may fometimes be 
 deceived : and the deception may render them 
 either lefs happy in themfelves, or lefs ufeful 
 to fociety. But in the general refult of 
 things free inquiry will be fure to advance 
 both the knowlege and happinefs of mankind. 
 The magiftrate moft certainly has no pretence 
 of reafon for exempting his own form of reli- 
 gion from public examination : and it is im- 
 pofTible it ever Jhould be examined, if men 
 are not permitted to fpeak, and to write 
 againft it. 
 
 It has been thought by fome, that, though 
 men ought not to be punifhed for oppofition 
 $o the national religion, they may juftly be 
 
 punifhed
 
 230 CHARGE III. 
 
 punifhed for their manner of oppofmg it. 
 And it mufl be owned indeed, that abufe and 
 ridicule are very improper methods of treating 
 fuch fubjects. Yet perhaps, under 2. free go- 
 vernment, they are almofl out of the reach 
 of the civil rriagiftrate. For arbitrary punim- 
 ments are inconfiflent with liberty : and legal 
 punimments may always be eluded by an 
 offence which aflumes new {hapes conti- 
 nually. 
 
 The fum of what I have faid amounts to 
 this That freedom of opinion is to be al- 
 lowed univerfally : That freedom of worjhip 
 admits of one fingle exception, namely, that- 
 no afts are to be tolerated in religious affem- 
 blies, and yet punifhed out of them : Laftly, 
 That CGni)erfation t when not injurious to 
 others, mould be fubjecl to no rejlraintzk all; 
 and that writing or printing on fubjects of 
 religion fliould then only be retrained, when 
 employed in open, oppolition to all religious 
 principles. And happy is that people, whofe 
 conftitution and laws approach the nearejl tcj 
 this degree of perfection ! 
 
 CHARGE
 
 CHARGE IV. 
 
 On the diftinft Provinces of REASON 
 and FAITH. 
 
 Reverend BRETHREN, 
 
 IT has long been efleemed a tafk of fome 
 difficulty to lay down the boundaries be- 
 tween reafon and faith, between natural and re- 
 vealed religion : and, though much has already 
 been performed on this fubject, yet fomething 
 perhaps may flill remain to be done; fome* 
 thing which may tend to the fupport of rati- 
 onal piety, againft the inroads of Enthufiafin 
 on the one part and Irreligion on the other. 
 
 By the word Religion (I mean, when con* 
 fidered as a fcience) we ufually underftand 
 fas knqwkdge of God -, of his nature, his cha- 
 
 rafter,
 
 232 C H A R G E IV. 
 
 rafter, his difpenfations to mankind. This 
 general idea is common to all the parts of 
 religion : it is the manner only of acquiring 
 this knowledge which diftinguimes one 
 branch of it from another. 
 
 Whatever is known of God mufr. be known 
 from his works. But the works of God are 
 of different kinds, and there are different ways 
 of deriving information from them. His 
 nfual method of acting is uniform and con- 
 flant : he governs the world by fettled rules, 
 adapted to the great and general ends of cre- 
 ation and providence. But this eftablifhed 
 courfe of things is not unalterable: at certain 
 times, and for very important purpofes, the 
 fupreme Governor has difpenfed with his 
 own laws, and broken that cuftomary chain 
 of caufes and effects, which might have ap- 
 peared to us indiffoluble. Now all the 
 
 knowledge, we can colled: from the ordinary 
 courfe of nature, is called natural: all that 
 is derived from extraordinary events (fuch as 
 are apparently oppofite to the courfe of na- 
 ture) I call fupernatural or revealed. The 
 conftant phenomena of nature lead us to dif- 
 eern God's fixed and general character : the 
 
 irregular
 
 C H'A R G E IV. 233 
 
 irregular phenomena ferve to inform us of 
 fome particular difpenfations. Directly in- 
 deed they prove nothing but power : but 
 indirectly they ferve as credentials to a Mef- 
 fenger from heaven ; fince we cannot eafily 
 conceive, how any inferior Being mould fuf- 
 pend the facred laws of the univerfe, with- 
 out authority from the Supreme. Now 
 
 whatever meffenger is thus authorized to 
 fpeak to us in God's name, has an undoubted 
 claim to our belief. He is fent to us on pur- 
 pofe to convey facb knowledge, as nature 
 alone could not give : The proportions there- 
 fore communicated to us in this extraordinary 
 manner are objects of faith, not of reafon. 
 
 This may be fufficient to explain the ge- 
 neral diftindion between the different ways 
 of apprehending religious truths. But it is 
 neceflary fo confider more minutely how 
 thefe two operations of mind may confifl to- 
 gether, fo as not to weaken or interrupt each 
 other : that both our faith may be rational, 
 and yet our reafon fubmit to divine authority. 
 To effecT: this, I propofe to lay down fome 
 few fimple and leading principles ; fuch as, 
 
 I think,
 
 CHARGE IV. 
 
 I think, may be applied to every doubtful 
 cafe. 
 
 I. The firft maxim, I have to offer, is this 
 ~-We cannot believe the TRUTH of a propofi- 
 
 tion, unlefs we underjland /^MEANING. Words 
 not underitood are no objects of faith. 
 
 Thus, for inftance, when a Catholic re- 
 quires me to believe Tranfubftantiation, I 
 fay he requires an impojjibility j for that the 
 terms he ufes are without fignification. The 
 accidents, we are told, of Bread and Wine 
 remain ; the fubjlance only is taken away : 
 and the fubflance again, not the accidents, 
 of the Body and Blood of Chrifr. is put into 
 its place. Of thefe two fubflances, thus di- 
 verted of their properties, we neither have, 
 npr can have, the fainteil conception. The 
 doctrine then, you fee, amounts only to 
 this, that one unknown and unintelligible fub- 
 ftratum is exchanged for another \ a propo- 
 iition, which involves nothing, but impene- 
 trable nonfenfe. The fame may be faid of 
 many others, maintained by the Romijb 
 church; which are unjuftly cenfured for 
 fiillhood, when they are only void of mean- 
 
 ing.
 
 CHARGE IV. 235 
 
 ing. Dodrines like thefe, if they may be 
 called by the name of doctrines, ferve only to 
 perplex- weak minds, and to expofe religion 
 to the contempt of its adverfaries. 
 
 Whatever mefiage comes from God, we 
 receive it with full affurance. But, though 
 we are prepared to afl'mt to it without re- 
 fer ve, we muft fir ft underftand it. Be the 
 mefTenger's credentials ever fo ftrong, yet, 
 if he fpeak to us in an unknown tongue, no- 
 thing that he fays can make a part of our 
 belief. 
 
 Thus far perhaps I may have few oppofers : 
 among Proteftants I can have none. But the 
 maxim I have laid down extends farther, 
 tl^an at firft fight it may appear to do. For, 
 in fettling the fenfe of a propofition offered 
 to my belief, I know no medium between 
 underflanding it perfettly and not underftand- 
 ing it at all* It happens in many inftances 
 that our knowledge is Jhort and limited'. 
 but it can never be confufed without our own 
 fault. The little we do know we fhould en- 
 d?avour to know precifely. For fo long as' 
 {he fenfp of any one, 'word in a propofition 
 
 remains
 
 236 CHARGE IV. 
 
 remains unfettled ; the proportion itfelf will 
 be of uncertain fignification ; and, if it make 
 any impreffion at all on the minds of thofe 
 who receive it, may lead them to falfhood 
 as eafily as truth, 
 
 But what then (it may be faid) if we admit 
 tjiis maxim, will become of the Myfteries of 
 our holy religion? Is it not effential to thefe 
 doclrines to be darkly propofed, and imper- 
 fectly difcerned ? To anfwer this queftion, it 
 may be beft to have recourfe to the Scrip- 
 tures themfelves. 
 
 The word myftery frequently occurs in the 
 New Teftament: and ufually, if not always, 
 denotes fome fecret council or purpofe of 
 God. Is it effential then to a fecret that it 
 fhould never be difclofed ? Certainly not *. 
 // is given unto you to KNOW the myfteries of 
 the kingdom of heaven -f-. Again, / would not 
 that ye foould be IGNORANT of this myftery J . 
 In another place, the REVELATION of the 
 
 * Yet this has been made a ferious obje&ion to Bifhop 
 Warburtons Explanation of the Myfteries of Paganifm, 
 
 f Mat. xiii. u. 
 
 J Rom. xi. 25. 
 
 pyjtery
 
 CHARGE IV. 237 
 
 my fiery which 'was kept jeer et Jince the 'world 
 began * ; and laftly, Ye may underjtand my 
 knowledge in the myjlery of Cbrift, which in 
 OTHER AGES was NOT made known unto the 
 Jons of men, as it is now REVEALED to his holy 
 
 apojlles and prophets by the fpirit -f-. I 
 
 might cite many other paiTages to the fame 
 purpofe. But thefe are enough to mew, 
 what I meant to mew, that it is no way 
 eiTcntial to a myftery, to be ill underjlood; 
 the word evidently refers to men's pajl igno- 
 rance, ; not their prefent. In this fenfe, the 
 revelation of a myftery deftroys the very being 
 of it : the moment it becomes an article of 
 belief, it is tnyfterious no longer. No one, 
 I mould think, who looks into St. Paul's 
 writings, can entertain a doubt of the 
 matter. 
 
 It were vain however to difTemble, that 
 Revelation, as well as Reafon, leaves us %- 
 norant of many things we might wifh to 
 know. I only maintain, that we mould not 
 pretend to know more than we do. No 
 advantage can arife from the ufe of words 
 
 * Rom. xvi. 25. f Eph. iii. 4. 
 
 without
 
 238 CHARGE IV. 
 
 without ideas, from whatever authority we 
 derive them. For, as St. Paul fays on ano- 
 ther occaiion, He that fpeaketh in an UN- 
 KNOWN tongue fpeakcth not unto men -for 
 
 no man UN&ERSTANDETH him: hoivbeit in 
 the fpirit hejpeaketh myftcries *. 
 
 But are there not many things in Scrip- 
 ture, which we are unable to comprehend? 
 and are we therefore not to believe them ? I 
 anfwer, if the terms of a propofition be un- 
 intelligible, the propofition is not, becaufe it 
 cannot be, an article of our faith. All we 
 can pojibly believe is this (and it amounts 
 to juft nothing) that the words we cannot 
 underftand may be underflood by others ; and 
 may convey to them the knowledge of fome 
 truth, which is unknown to us. Further 
 than this we cannot go. But it may indeed 
 happen, and it is the fecond maxim I have 
 to propofe, 
 
 II. That a man may underftand and be- 
 lieve a general propofition, who is not able 
 to affign the particular mode of it. This cafe, 
 which is widely different from the former, I 
 
 * i Cor. xiv. 2. 
 
 Will
 
 C H A R G E IV. 
 
 will endeavour to explain by an obvious in- 
 ftance. 
 
 We are taught in Scriptrue that Chrifl u 
 the Author of eternal Jahatisn. This propo- 
 fition is not in any degree confufed; but it is 
 extremely general. There are, who maintain 
 that he effects our falvation by bringing us 
 to repentance and obedience : there are, who 
 contend, that he makes our repentance effectual 
 to falvation. Thofe who maintain the former 
 opinion 'may either fay that he faves us by 
 his doctrine, or by his example; or they 
 may impute the effect to his death, rather 
 than his life, both as completing the example, 
 and confirming the doctrine. Thofe again 
 who maintain the contrary opinion may either 
 afcribe our falvation to Chrift's a&ive obedience, 
 or to his fitffermgs : fome of them may hold, 
 that he was punifoed for our offences ; others 
 that he is rewarded by our pardon, or (which 
 is nearly the fame thing) by the authority 
 given him to confer pardon. I have already 
 enumerated on this head, I know not how 
 many different opinions ; and might ftill in- 
 creafe the number by joining them together 
 in various ways. Not to mention, that fomc 
 
 few
 
 240 CHARGE iV. 
 
 few fincere Chriftians may not dare to deter- 
 mine between the contending parties; and 
 may doubt whether any or even allot them, 
 be in pofTeffion of the truth. Yet all this 
 variety has no effect at all on the general pro- 
 pofition. Take which opinion you pleafe, 
 and it ftill remains both intelligible and true, 
 that Chrifl is the Author of eternal falvation. 
 In this afTertion there is no ambiguity. All 
 that was defigned\Q be conveyed by it is un- 
 derftood perfectly. 
 
 I perfuade myfelf, that this one inftance 
 is fully fufficient to illuflrate and fupport the 
 maxim laid down. I proceed therefore to 
 another, namely, 
 
 III. That we cannot believe a proportion 
 to be true, when we know it to befa/fe. 
 
 This indeed is almoft too obvious to de- 
 ferve mention, I mall only repeat the words 
 of Mr. Locke. " We can never receive for 
 a truth any thing, that is directly contrary to 
 our clear and diftinct knowledge : fmce the 
 evidence, ifl, That we deceive not ourfelves 
 in afcribing it to God ; 2dly, That we un- 
 
 derftand
 
 CHARGE IV. 241 
 
 derfland it right ; can never be fo great as the 
 evidence of our own intuitive knowledge." 
 
 I have nothing to add to this plain paflage, 
 but a neceflary caution. Every thing is not 
 knowledge, in the philofpphical fenfe of the 
 word, which we are accuftomed to call fo. 
 There muft either be fenfe, or intuition, or 
 demonftratjon ; and the laft of thefe is almoft, 
 if not altogether, confined to mathematical 
 fubjects. It might have been improper to 
 omit this axiom intirely, as fome writers 
 have laid great ilrefs on it : but it will be 
 found perhaps on trial, much lefs important, 
 than it has been generally believed. I proceed 
 therefore to a fourth obfervation, namely, 
 
 IV. That we cannot believe a proportion 
 to be true, which apparently fubverts thf 
 foundation of our belief. 
 
 The truth of this maxim is felf-evident ; 
 the ufe and application of it may deferve tQ 
 be confidered. The ufual motives to afTent 
 are experience and teflimony. Whatever 
 Ihould fubvert thefe would tend to introduce 
 univerfal Scepticifm. But religious aflent has 
 R a foun-
 
 CHARGE IV. 
 
 a foundation peculiar to itfelf ; which it may 
 be proper to lay open a little more diftinctly. 
 
 The whole weight of our faith refts on 
 two pillars, miracles and prophecies. Super- 
 natural power, or fupernatural knowledge, 
 employed in giving credit to a teacher of re- 
 ligion, affords a certain proof of the interpo- 
 fftion of an irrcifible being and a very pro* 
 bdble proof, as I before took notice, that the 
 Supreme Being himfelf is the author of that 
 religion. Yet, as we are ignorant of the ca- 
 pacities of fubordinate agents, and equally 
 ignorant of their difpofitions and characters, 
 it may be, that fome malevolent fpirit abufes 
 the credulity of mankind. This fuppofition 
 can never be effectually confuted without 
 Confidering the nature and tendency of the re- 
 ligion itfelf: I do not fay, the truth of it; 
 for this would be to argue in a circle. But 
 a religion evidently calculated to make men 
 dutiful fubjects to the great Lord of the Uni- 
 verfe, arid ufeful members of that vaft com- 
 munity, in which we are all linked together 
 by infinite wifdom, fuch a religion, I fry, 
 carries the marks of its divine original. The 
 immediate author of it may be a fubordinate 
 
 being. :
 
 CHARGE IV. 243 
 
 being : but then he is doubtlefs one who acts 
 under the authority of the Supreme. 
 
 t. Now, if this be a proper method of 
 (rating the evidence of religion, no propofi- 
 tion which denies the goodnefs of God can be 
 any object of faith. For it appears that his 
 goodnefs is the very foundation of our faith. 
 Take that away, and revealed religion has 
 nothing to fland upon. Malevolent or ca- 
 pricious beings may be allowed at pleafure to 
 make inroads on this lower world, and to 
 /port themfelves with the weaknefs and igno- 
 rance of unhappy mortals. What indeed 
 would it avail, that our religion comes imme- 
 diately from God, if he were a God that cared 
 not for the happinefs of his creatures ? An 
 arbitrary, a malicious, a tyrannical being can 
 no more be an object of faith, than he is of 
 truft or love. It is goodnefs only, which 
 can, or ought to, engage either the under- 
 Jlanding or the heart* 
 
 Let us be careful however, for there is 
 
 need of care, that we do not mifafply this 
 
 principle. We know that God intends thd 
 
 general good : but we are very incompetent 
 
 R 2 j udges
 
 244 c H A R G E IV. 
 
 judges concerning the means of promoting it. 
 On this we may fecurely reft, That virtue is 
 the road to happinefs ; and if an angel from 
 fceaven fhould teach any other doctrine, we 
 ought to reject him with abhorrence. But 
 the particular fleps, by which the race of 
 human beings are to be made fubfervient to 
 the general ends of providence, are infinitely 
 too difficult for our comprehension. We 
 have nothing to do, but to admit the fatts, 
 which it has pleafed God to communicate to 
 us j and may wait perhaps till the completion 
 of this grand fcheme, before we diftinctly 
 view the relations of its feveral parts. 
 
 2. This confideration will make it very 
 difficult to apply another remark, which it 
 undoubtedly true, and which falls under the 
 fame general head : 1 mean, that no propo^ 
 jjition can be an object of faith, which denies 
 facju/liceot God. Juftice, in theftricl: fenfe 
 of the word, coincides with truth-, of which 
 J fhall fay fomething hereafter : I only fpeak 
 {lere of diftributi c ue juftice. That God is a 
 rewarder of them who diligently feek him, may 
 well pafs for a fundamental article, of faith. 
 But when, or where, or in what kind and de- 
 gree*
 
 CHARGE IV. 245 
 
 grfe, or for what continuance thefe fure are 
 points, on which we can pretend to know 
 nothing, without exprefs, that is, fuperna* 
 tural revelation : and this ignorance almoft 
 deftroys the ufe of the principle above* 
 mentioned. 
 
 3. Nothing again can be received as an 
 article of faith, which contradicts the vera^ 
 city, or the fidelity* of God. For our truft 
 in thefe attributes is the fole foundation of 
 all the afient we do or can give to any 
 revelation whatever. tti's is a principle, 
 which can never mijlead us. Truth is of a 
 fixed and determinate nature. What God 
 has faid at one time, he cannot unfay at ano- 
 ther : and when he binds himfelf by a pro- 
 mife, he cannot fail of -performance* If then 
 one revelation appear to contradicl another* 
 both cannot be, in the fenfe we underfland 
 them, from the Supreme Being. We are 
 either miftaken in their origin or their inter- 
 pretation : for God is invariably the fame yef~ 
 terday, to day, and for ever*. 
 
 * Heb. xiii. . 
 
 ,R The
 
 246 CHARGE IV. 
 
 The two laft maxims were defigned to 
 vent an enthufiaflic faith from incroaching 
 n our reafon : the two next are at leaft 
 equally necefTary, to prevent a falfe philofo- 
 phy from fub verting our faith. Though we 
 cannot believe what we know to befaffe; yet 
 we may believe, on the teflimony of another, 
 \vhat we ourfeives are unable to prove. Though 
 we cannot believe a proportion to be true 
 which fubverts the foundation of our belief; 
 we may, neverthelefs, in fome cafes, admit 
 the teftimony of another, in feeming oppofi- 
 tion to experience j the only ground on which 
 teflimony itfelf is believed. 
 
 V. We certainly may BELIEVE, on the tefti- 
 mony of another, what we ourfehes are unable 
 to PROVE. 
 
 This is not more unreafonable in religion 
 than in common life ; where it is, and muft 
 be, practifed continually. It is indeed almoft 
 the only method, by which one man can 
 leacn the defigns and difpofitions of another. 
 A perfon's general character may be known 
 from his conduct ; but his particular deter- 
 Biinations muft be altogether uncertain, un-
 
 CHARGE IV. 247 
 
 lefs he himfelf think fit to communicate 
 them. It is juil thus with regard to the 
 councils of God. General ideas of his Power, 
 and Wifdom, and Goodnefs, are derived 
 from the ordinary courfe of nature : but in 
 what manner thefe attributes, either have 
 been exerted on occafions which our experi- 
 ence does not reach, or will be exerted here*- 
 
 after in ages to come of this we can have 
 
 no particular knowledge without exprefs re- 
 velation ; without the report of thofe, to 
 whom God himfelf hath fpoken. The only- 
 doubt is, whether God has ever revealed 
 himfelf to mankind. If he have, it is eti*- 
 dently our part to believe as well as obey* 
 
 Doubts concerning the reality of a divine 
 Revelation muft always deferve regard ; bc- 
 caufe they lead to a clearer and fuller eftablim- 
 ment of it. It is not my prefent purpofe to 
 enter into any difcuffion of the evidences of 
 Chriftianity : but we may in fome meafurtf 
 prepare the way for their reception, by th 
 laji of thofe maxims I before named, I mean, 
 
 VI. 'That iv e may believe a proportion to be 
 R 4 trut
 
 248 CHARGE IV. 
 
 true, on the tejlimony of others, in feeming OP- 
 POSITION to our own EXPERIENCE. 
 
 Experience is, without doubt, the great 
 inlet of human knowledge. Men of all claf- 
 fes, and on all occafions, are fond of appeal- 
 ing to this teft : and, if they do but apply it 
 properly, they cannot have a plainer or furer 
 guide. But this is by no means fo eafy a 
 tafk, as is generally imagined. Partial experi- 
 ence is often miftaken for general > y unlike cafes 
 are alleged as parallel -, bare fucceffion is taken 
 for caufality ; and a thoufand other miftakes 
 are committed every day, from ignorance of 
 the principles, or inexperience in the prac- 
 tice, of reafoning. Nor is there ever more 
 danger of fuch miftakes, than on points 
 of religion. In the common affairs of life 
 common experience is fufficient to diredt us : 
 it was the means intended for our direction. 
 But will common experience ferve to guide 
 .our judgment concerning the Jail and re- 
 demption of mankind ? From what we fee 
 every day, can we explain the commencement, 
 or foretell the dijfolution, of the world ? Or 
 can we undertake to preicribe to infinite 
 wifdom, at what time, and in what manner, 
 
 and
 
 CHARGE IV. 249 
 
 and by what fleps, he mall convey the know- 
 ledge of true religion over the face of the 
 whole earth ? To judge of events like thefe, 
 we fhould be converfant in the hiftory of 
 other planets ; fhould know the nature, the 
 circumftances, the conduct of their feveral 
 inhabitants ; fhould be diftinclly informed 
 of God's various difpenfations to all the dif- 
 ferent orders of rational beings. Nothing 
 lefs than this can be fufficient to direct our 
 inquiries on thefe nice and difficult fubjecls. 
 Inftead then of grounding our religious 
 opinions on what we call experience; let us 
 apply to a more certain guide, let us hearken 
 to the tefiimony of God himfelf. This 
 teftimony, both for the matter and the con- 
 veyance of it, is fo very much unlike the 
 ordinary occurrences of the world, as to be 
 altogether unfit to be brought into compari- 
 fon with them. But the evidence on which 
 we receive it, is of a kind frequent and fami- 
 liar to us. The credibility of human tefti- 
 mony, and the con dud; of human agents, arc 
 fubjefts perfectly within the reach of our na- 
 tural faculties, and we ought to defire no firmer 
 foundation for our belief of religion, than for 
 the judgments we form in the common affairs 
 
 f
 
 250 CHARGE iv. 
 
 of life : where we fee a little plain teflimony 
 cafily outweighs the moil fpecious conjec- 
 tures : and not fcldom even ftrong probabili- 
 ties. Nay let thofe, who profefs to depend 
 on experience only, explain (if they can) on 
 their own principle, by what means, and in 
 what manner, the Clinton Religion was firft 
 introduced into the world. Let them weigh 
 with attention the annals of antiquity, pro- 
 fane as well as facred; let them fludy the 
 prejudices and paffions of men ; let them run 
 over the hiftory of fraud, of cnthufiafm, of 
 fuperflition : and, when they have done all 
 this, we may challenge them toaffign any ima- 
 ginable fuppofition, concerning the origin of 
 our religion, lefs contrary to experience of 
 the moft unexceptionable kind, than, what 
 they ufually reject with fo much difdain, the 
 extraordinary interpofition of heaven* 
 
 The fum of what has been faid amounts 
 cnly to this, (which has often been faid be- 
 fore) that the truths of revelation may he 
 above reafon, but never contrary to it. I have 
 only endeavoured to explain and limit this 
 proportion, fo as to anfwer fome common 
 objections ; and guard againft fome common 
 
 miflakes :
 
 CHARGE IV. 251 
 
 rniftakes : and I conclude upon the whole, 
 that confufed idea?, contradiction to evident 
 truths, and fubverfion of our rational facul- 
 ties, make no part in the faith of a Chriftian. 
 But on the other hand, reafon itfelf will direct 
 us, not to reject ail information, though of 
 many things we are not informed : the trueft 
 philofophy will require us to admit the tefti- 
 mony of others, as one method of informa- 
 tion -, and to be cautious how we oppofe to 
 a poiitive proof, perfectly underftood, con- 
 jedures drawn from the analogy between 
 cafes very difficult to be compared, and fre- 
 quently beyond the reach of human faculties. 
 In all fuch inftances, He is the bed reafoner, 
 who moft willingly fubmits to authority. He 
 is the wife/i man, who, inftead of permitting 
 himfelf to wander in unknown paths, with- 
 out either light to dired, or ftrength to fup- 
 port his fteps, humbly and attentively liftens 
 to his guide, and follows, with patience and 
 perfeverance, wherever he is called by the 
 voice of HEAVEN. 
 
 CHARGE
 
 CHARGE V.* 
 
 On SUBSCRIPTION to ARTICLES of 
 RELIGION. 
 
 Delivered in the YEAR 1772^ 
 
 Reverend BRETHREN, 
 
 TH E late attack on our ecclefiafKca! 
 eftablifhment deferves our moft ferious 
 attention : not for the fake of cenfuring our 
 Adverfaries, much lefs of infulting them on 
 
 * " To propofe the Amendment of fome particulars in 
 the prefent Eftablifhment, in order to the making it more 
 perfect, is what cannot well be complained of. But to. 
 propofe a fcheme, which cannot be admitted without the 
 intire Deftruttion and total Abolition of the whole prefent 
 Conftitution, can end in no Good,"
 
 C H-A R G E . V. 253 
 
 their difappointment ; but that we may fa- 
 tisfy ourfelves, by a fair and impartial in- 
 quiry, whether truth and reafon be with us, 
 oragainft us, when we demand Subfcripticn 
 to Articles of Religion. 
 
 Let not this inquiry be confounded with 
 another, of a quite different nature. It is 
 one thing to reform, it is another thing to 
 abdijh, a National Church. Neither the 
 truth, nor the importance, of the Articles 
 of the Church of England is any way con- 
 cerned in the prefent debate. The com- 
 plaint made is general ; the relief expected i^ 
 not the Improvement of our prefent articles, 
 but the Removal of ^//. Nothing lefs will 
 be accepted by the Petitioners, than an ad-* 
 mifiion into the miniflry and the preferments 
 of the Church, without Subfcription to anj 
 human formulary whatfoever. 
 
 They who underftand the nature of their 
 own petition, will readily agree with me, 
 that the queflion between us amounts only 
 ta this,. 
 
 W H E-
 
 254 C H A R G E^ V. 
 
 WHETHER it be fit for Government 
 to employ and reward equally the Minifters 
 of all religions ; or to fupport one religion 
 only, and tolerate the reft*. 
 
 Let us examine the reafons on both fides. 
 
 1. If then the Magistrate fupports, with* 
 out diftindion, every form of religion; we 
 fay, thefe three confequences will be un- 
 avoidable. 
 
 - i. He mull fupport oppojite religions. 
 
 2. He muft fupport hurtful religions. 
 
 3. He muft fupport fuch religions as are 
 direftlyfubver/ive of his own authority. 
 
 * The late excellent Bifhop Hoadly, in his Reply to 
 Calamy^ p. 521, exprefles himfelf thus, 
 
 " I am not afhamed to own it as my judgment, that, 
 together with the moft perfect Eftallijbment that can be 
 framed by man, there ought always to be a Toleration. 
 and protection for fuch weak and honeft Chriftians, as 
 are g.ood and peaceable fubje&s to the Civil Conftitu- 
 tion." 
 
 No wonder thefe two things Vttjnned together by that 
 great writer. An Eftablifhment without a Toleration is 
 Hnjitft : ^a Toleration without an Eftabliihment is unin~ 
 idl&ble. 
 
 i. And
 
 CHARGE V. 255 
 
 I. And what, you will fay, is the harm 
 f fupporting oppofite religions ? I anfwer, in 
 one word, univerfal Irreligion. The opi- 
 nions of the people are, and muit be, founded 
 more on authority than reafon. Their pa- 
 rents, their teachers, their governors, in a 
 great meafure determine for them, what they 
 are to believe, and what to practice. The 
 fame doctrines uniformly taught, the fame 
 rites constantly performed, make fuch an im- 
 prefllon on their minds, that they heiitate as 
 little in admitting the articles of their faith, 
 as in receiving the mod eftablimed maxims 
 of common life : and, whilir. they want the 1 
 advantages of reflexion and ftudy, they arc 
 at the fame time free from the uneafmefs and 
 the mifchief of difpute and doubt. 
 
 I would not be thought to prefer an im- 
 plicit faith to a rational determination. lonljr 
 deny the ufe of reafon to the bulk of man- 
 kind, on religious fubjects, becaufe they 
 cannot ufe it : becaufe many of them want 
 capacity, moft of them opportunity, to think 
 and judge for themfelves. They muft be 
 content, in all ordinary cafes, with that re- 
 ligion which chance has thrown in their way ;
 
 256 CHARGE V. 
 
 becaufc they can do no better. But let thofe, 
 who can, inquire : and let thofe, who are 
 capable of instruction, receive it. Every im- 
 provement in knowledge, efpecially in reli- 
 gious knowledge, conduces to the increafe of 
 hitman happinefs. 
 
 Nor will this conceffion in any degree in- 
 terfere with the conclufion, which I wifh to 
 eftablifh : viz. That the fupport of oppofitc 
 religions tends to the deftruction of all reli- 
 gion. Among men of learning and reflexion, 
 a mutual communication of fentiments, and 
 even an accurate difcuffion of contefted points, 
 may be ufeful and neceffary. Let the Prefs 
 be open for fuch ufes : and let it be open, as 
 far as will conlift with the public fafety, even 
 to thofe who abufe it ; for, in fuch cafes, the 
 yfe and abufe cannot well be feparated. But 
 let not the Pulpit be made a ftage of con- 
 troverfy : let not good men, who come to- 
 gether to receive religious inftrudtion, be per- 
 plexed and difquieted with the doubts, and 
 cavils, andendlefs contradictions, of religious 
 difputants : and, above all, let them not be 
 exafperatcd zgainft each other, as may well 
 be expected in fuch difputes, by that moft 
 
 malignant
 
 CHARGE V. 257 
 
 malignant among human paffions, Zeal with- 
 out Knowledge. 
 
 Nothing is clearer, than that the uniform 
 appearance of" religion is the caufe of its ge- 
 neral and eafy reception. Deftroy this uni- 
 formity, and you cannot but introduce doubt 
 and perplexity into the minds of the people. 
 When they hear, in the fame town, perhaps 
 in the fame church, the moft irreconcileable 
 contradiction of doctrine : when they are told, 
 fuppofe, in the morning, that Chriil came 
 down from heaven, that he died for the fins 
 of the world, that he has fent his Holy Spi- 
 rit to aflift and comfort us -, and are told in 
 the afternoon, that he did not come down 
 from heaven, that he did not die for the fins 
 of the world, that he did not fend his Holy 
 Spirit to affift us : what muft they, what can 
 they think ? Would you have them think for 
 themfelvcs ? Would you have them hear and 
 decide the controverfies of the learned ? 
 Would you have them enter into the depths 
 of criticifm, of logic, of fcholaftic divinity ? 
 You might as well expect them to- compute 
 an eclipfe, or to decide between the Cartefian 
 and Newtonian philofophy. Nay I will go 
 S ' farther:
 
 258 CHARGE V. 
 
 farther : for I take upon me to fay, there are 
 more men capable, in fome competent degree,. 
 of underflanding Newton's Phiiofophy, than 
 of forming any judgment at all concerning 
 the abftrufer queftions in metaphyfics and 
 theology. 
 
 If it fhould be thought that I am here of- 
 fering a defence of Popery r , it would only be 
 too candid an interpretation. I mean to de- 
 fend not Popery only, but Paganifm itfelf. 
 I mean to defend every eftablifhed religion 
 under heaven. The leaft defenlible cannot be 
 worfe then downright Atheifm.. Reftraints, 
 though mifapplied> are frill reflraints : and it 
 is better to ad: wrong on a principle of con- 
 fcience, than to have no confcience at all. 
 In general, we may fafely aflert, that religion, 
 even falfe religion, is the great bond of hu 
 man fociety: that every civilized nation, in 
 every age, has feen and felt the benefit of it, 
 under all the miftakes and corruptions which 
 liave ovcrfpread the world : and that contra- 
 diSlory religions, equally favoured by the ma- 
 giflrate (if it were poflible for fo abfurd a 
 conftitution to remain for any confiderable 
 'time in any country) inufl of neceflity de- 
 
 flroy
 
 CHARGE V. 259 
 
 flioy all religious principle and end in the 
 ruin of the ftate itfelf *. 
 
 I muft however do our adverfaries the juf- 
 tice to fay, that I do not believe them to 
 have acted with any fuch intention. Many 
 x>f them, we may fuppofe, did not fee fo far* 
 They, who did, few farther : they faw and 
 knew, that, after a mort conflict of parties, 
 fome one of them would remain fuperior to 
 the reft ^ and they hoped perhaps, that their 
 own fyflem would have this pre-eminence. 
 Juft as they who overturn a cilvil eftablifti- 
 ment intend not a flate of anarchy, but a 
 change of dominion. 
 
 2. Thus far we might have gone in fup- 
 port of an eflablimed religion, even if it 
 could be fuppofed that every form of religion 
 was equally advantageous to the ftate. But 
 
 * Let it not be fuppofecl that the principles here main- 
 tained will preclude all changed religion, even under the 
 ordinary courfe of God's Providence j and ilill lefs in the 
 cafe of fupernatural interpofition. Corruptions may be- 
 come fo great, and be fo fenfibly felt, as to give juft caufe 
 for overturning an old eftablifhment, and ere&ing a new 
 one on its ruins. But the prefent queftion is, Are we to 
 fcave any eftablifhmeiU or none? 
 
 S 2 furely
 
 260 CHARGE V. 
 
 furely this is not the cafe. I have faid, and I 
 repeat it, that the ivorft is better than none. 
 But I have not faid, that the choice of reli- 
 gion is a matter of 'indifference. It has indeed 
 been maintained by fome of our ableft wri- 
 ters *, that the magiftrate has no concern in 
 the truth or falmood of the doctrines he 
 eftablimes: but undoubtedly he is concerned 
 to eftablifh fuch doctrines, as will beft pro- 
 mote the peace and fafety and happinefs of 
 his fubje&s. 
 
 Now there are religions, in which the 
 benefit promifed to fociety is almoft equally 
 balanced by the mifchief. There are reli- 
 gions, which demand human facrifices, as 
 an atonement for guilt. There are, whiclv 
 allow and authorize the moft infamous prof- 
 titution. There arc, which by making fen- 
 fual pleafures the reward of piety and virtue, 
 debafe and corrupt the minds of men in the 
 very attempt to reform them. 
 
 I afk then, Whether the minifters offucb 
 Religions ought to be employed and rewarded 
 
 * Locke and Warburton* 
 
 by
 
 CHARGE V. 261 
 
 Sy a wife magiflrate: whether Jupiter and 
 Mahomet ought to have public honours 
 affigned them (even in a Chriilian country) 
 on a principle of common equity, and out of 
 a tender regard to the right of pivate judg- 
 ment. 
 
 There is not, I fuppofe, one fingle peti- 
 tioner, who will carry his claim to fuch a 
 length of extravagance as this. Yet whoever 
 among them ftopsj#0r/ of this, fairly gives 
 up the point in debate. If Pagans and Ma- 
 hometans are to be kept out of the public 
 rniniftfy, the queftion between us is quite 
 changed. We are no longer to inquire, 
 Whether honeft men may be excluded from 
 preferment on account of their opinions ; but, 
 what opinions mall be fufficient to exclude 
 
 \ will not however take advantage of this 
 inconfiftency : I will fuppofe that our Ad- 
 yerfarjes, without departing from their prin- 
 ciples, can juftify themfelves in confining 
 ecclefiaflical preferments to the church of 
 Chrift. Still the argument alleged remains 
 Jn its full force. For what was once faid of 
 S 3 Philo-
 
 26* CHARGE V. 
 
 Philofophy may, with too much truth, be 
 applied to Chriftianity. It is fcarce poffiblq 
 to name, or to invent an opinion more abfurd 
 in itfelf, or more hurtful to fociety, or more 
 fatal to the caufe of piety and virtue, than 
 many of thofe which have actually been 
 maintained, by men, who called themfelves 
 Chriftians, 
 
 To fay nothing of the follies of pail ages, 
 there are Chriftians, at this day, who think, 
 to merit heaven, by fecluding themfelves 
 from all the offices of civil life, and bur^ 
 thening the world with a painful and ufelefs 
 exigence; ufelefs even to the great purpofe 
 Of nature, the perpetuity of the human fpe-r 
 cies : who eagerly fubflitute all the fooleries 
 pf fuperftition, in the place of real and fub-, 
 flantial piety: and, what is wcrflofall, who 
 hold it lawful to propagate their own opini- 
 ons by fraud, by perfidy, by aflaffination ; and 
 think they mail even atone for fmaller crimes 
 by the moft outrageous ads of violence and 
 perfecutiorj. 
 
 We are told indeed by our adverfaries, that 
 tjaey have no thoughts at all of giving an 
 
 entrajic?
 
 CHARGE V. 263. 
 
 entrance to Popery : and I believe they fpeak 
 fincerely. But the queftion is, do they fpeak 
 confidently ? They can have no better reafon 
 for excluding the Jefuits themfelves from the 
 higheft offices in the church, than a juil ap- 
 prehenfion, that the principles and practice* 
 of the Jefuits would be injurious to fociety. 
 And are there no doctrines to be found, even 
 in Chriftian churches, injurious to fociety, 
 except the doctrines of Popery ? It would be 
 ftrange indeed, if the Romifh Church mould 
 have contrived to monopolize all manner of 
 opinions that can juftly give offence to the 
 magiftrate, and to confine mifchief of every 
 kind within the circle />f its own commu- 
 nion ! It mould feem, on the contrary, that 
 they who deny the neceffity of good works 
 are at lead as dangerous as they who main- 
 tain the merit of them. It mould feem that 
 they, if fuch there be, mould, at all events, 
 be excluded from our miniftry, who have 
 contrived to make the gratification of their 
 luils and paffions a part of their religion. 
 
 You fee then, we are under a neceffity of 
 
 excluding not only Pagans and Mahometans, 
 
 but alfo Catholics: not only Catholics, but 
 
 S 4 Anti-
 
 CHARGE V. 
 
 Antmomians ; and, if they are not traduced, 
 Moravians alfo. I will not fay, nor do I need 
 to fay, that Palagiam and Soeinians may be 
 excluded on the fame principle. It is fuirU 
 cient for my purpofe, that I have fhewn the 
 neceffity of making a diftinclion between one 
 religion and another : that I have fhewn the 
 abfurdity (our enemies themfelves being 
 judges) of giving equal encouragement to 
 every feel:, that bears the name of ChrifHan, 
 Whether we mould admit the Racovian Ca^- 
 techifm on the one hand, or the Confeffion of 
 Augsburg on the other j whether we mould 
 profit by the example of our brethren in 
 'North Britain t or be content after all with 
 the xxxix Articles of the Church of England; 
 and laftly, whether thefe articles mould be 
 preferved intire, or made fubjecl: to revifal 
 and correction : thefe are queftions, which it 
 will be time enough to confider, when our 
 adverfaries mall be brought to confefs, that 
 feme articles of faith are abfolutely neceflary 
 for the fupport of religion and the welfare of 
 fociety. 
 
 3. It is not only, that doctrines called reli 
 gious are, in fome inftances, deftrudtive of
 
 CHARGE V, 265 
 
 private 'virtue : many of them tend direftly 
 to the fubverfion of -civil authority. For the 
 truth of this pofition I might fafely refer to 
 the hiftory of almofl twelve centuries. The 
 principles and the practices of the church of 
 Rome would furnifh an ample field of dif- 
 courfe. But I will confine myfelf within a 
 narrow compafs. Even reformed reli-. 
 gion, through the folly of Ibme, and the 
 knavery of others, has too often proved fatal 
 to the power of the flate. Will our adver- 
 faries require me to defcend to particulars ? 
 Is it poflible they fhould be ignorant of the 
 numerous fects of Proteflants, which difho- 
 noured for a time the glorious work of Re- 
 formation ? What think they of the Anabap- 
 tifts in Germany? of their follies, their 
 crimes, their cruelties ? Or, not to trouble 
 them with foreign inftances, what do they 
 think of thofe fwarms of fectaries, which 
 once overfpread this unhappy kingdom , and 
 which appear even now to have fome re- 
 jnains of life ancj. motion*? Have they 
 
 forgot 
 
 * The author has no intention, in this pa0age, of cen- 
 furing any feft of Diflenters, whofe principles are confift- 
 ient with the duties of citizens, and fubjefts. He freely 
 
 owns.
 
 2 66 CHARGE V. 
 
 forgot the men, who dared to aflert, that no 
 Chriftian has a property in his goods ? Have 
 they forgot the men, who denied the law- 
 fwlnefs of oaths, even for the moft elTential 
 interefls of fociety ? Shall the magiftrate re- 
 ward the profeilors of a religion, which 
 forbids us to fight, and to die, for our coun- 
 try ? Or {hall he truft tbofe perfons with any 
 important employment, who, after a free 
 and full ufe of the right of private judgment, 
 are come at laft to this conclufion, that there 
 is no King but King Jtfus ? 
 
 Such were once the blefled effects, which 
 fprung from the ruin of the Englijh church I 
 Effeds fo totally inconfiftent with the public 
 fecurity, that even our fedaries themfelves 
 were made to feel the neceffity of bridling one 
 another. And give me leave to add, for the 
 oCcaiion naturally fuggefts it, that religious 
 wars, as well as civil, very frequently end in 
 
 , he can difcern no ft ado w of reafon for refufing to 
 futb perfons (however disqualified for the public miniftry) 
 a fijll and legal fecurity ior the exeicife of their religion : 
 though at the fame time he cannot but add, .in the words 
 of Bi{hop Hoadly, that a insre extended Uniformity might 
 juftly be thought (in advantage to a Chrijllan natian. 
 
 the
 
 C H A R G E V, 267 
 
 the deftruftion of that liberty, which they 
 were defigned to enlarge, 
 
 I have touched very (lightly upon this part 
 .of my fubjedt. I meant to do no more. But 
 J muft not omit to take notice of one general 
 principle, which has too often infinuated 
 itfelf into the minds of Proteflants as well as 
 Papifts ; and which is abfolutely destructive 
 of the peace of fociety. The principle I 
 mean is that of the independence of the 
 church upon the ftate. Every one knows the 
 prevalence of this tenet in the church of Rome: 
 the wars, the murders, the miferies it has 
 produced, for a fucceffiomof ages. If then 
 there be Proteftants (under whatever deno- 
 mination) who maintain the fame doctrine - 9 
 it highly concerns the magiftrate to be upon 
 diis guard againft them, and to ufe all pofll- 
 ble means of excluding them from every 
 office of truft, whether in church or ftate. 
 
 I mean not however to flate precifely, in 
 this or any other inftance, the particular 
 opinions which ought to exclude men from 
 the miniftry. I only fay, that all forms of 
 .{religion are not to be favoured equally by the 
 
 civil
 
 268 CHARGE V. 
 
 civil magiftrate. To what forms the pre- 
 ference is due, He only is the proper judge. 
 He is equally a judge of the evidence, by 
 which the opinions of men are to be known. 
 But as, in many cafes, thefe opinions may 
 not be immediately difcoverable from a5lions % 
 it feems to follow that they ought to be 
 openly declared in fome public and autho- 
 rized form of words. The fubfcription of 
 men's names is, or ought to be, the teft of 
 their doctrines *, 
 
 II. I hope 
 
 * It is a ftrange way of fpeaking, but much in ufe a.mong 
 writers of a certain clafs, that articles of faith ought not 
 to be impofedy or (as they fometimes exprefs it) ought not ' 
 to be bound upon mcns conjfiences^ by human authority. XQ 
 -what purpole is this fo often repeated by them, in a nation 
 which (in their fenfe of the word) impofes no articles at all? 
 In this kingdom, neither church nor irate claims any 
 authority over confcience. The ftate 'obliges no man either 
 to believe ow articles, or to profefs his belief of them j only 
 they who diflent are thought unqualified for the public fer- 
 vice: and as for the church, it is cxprefsly declared in the 
 articles themfelves, both that fhe ought not to decree any 
 thing again/I Holy Writ, and that, bejides the fome , Ihe 
 ought not to enforce any thing to be believed, for necejjity of 
 fefoation. Art. 20. But fome perfons care not to diftin* 
 guifli between terms of fahation, and terms of admijjion to 
 tbt winiftry. The following prtflage, from Clarke's Reply 
 to Nclfon, p. 32. will perhaps give them ajufter idea of 
 the nature and eud of fubfcription. 
 
 " Parti,
 
 C H A R G E V. 269 
 
 II. I hope this general reprefentation of 
 our cafe may be almoft fufficient to obviate 
 the objections againft us. It will be eafy at 
 leaft to point out, in a few inftances, the 
 frivoloufnefs or impertinence of the main 
 jreafons, which have been alleged by our ad- 
 verfaries, in fupport of their late application 
 to Parliament -f-. All of them, I think, may 
 be reduced to three head*: viz. that the laws 
 which require fubfcription are unjuft, inex- 
 pedient, unneceffary. 
 
 i. Thejr/? of thefe objections will be foon 
 difpatched. It is grounded only on what 
 the objedlors call the unalienable right of 
 private judgment. If we were not accuftom- 
 ed to this expreffion, we fhould certainly 
 fufpect fome miftake. . It is not private judg- 
 
 < Particular churches require men's aflent to, and ufe 
 ** of, certain forms of words, not as the rule of their faith, 
 *' but as prudential means of uniformity-, and of preventing 
 *' diforder and confufion among themfelves." 
 
 f The objections here confidered are chiefly taken from 
 a printed paper, difperfed among the members and otheis, 
 fome time before the laft meeting of Parliament. This 
 paper appears to exprefs the fentiments of the party, both 
 more properly and more fully than the petition itfelf.
 
 270 CHARGE V. 
 
 tnent, hut public promotion, which thefe men 
 demand, and from which only we wifh to 
 exclude them. Let them think as they will, 
 or rather as they can : but it does not follow 
 that they muft be allowed to teach. Nay, I 
 had almoft faid, let them teach as they will 3 
 provided they will be content with the vo- 
 luntary contributions of their hearers. On 
 this condition, I can fcarce forbear wifh- 
 ing them the moil unbounded liberty *. 
 But furely it can be no injuftice in the ma- 
 giflrate, to appoint thofe only for public 
 teachers, whom be think qualified for the 
 office. If he depute others to judge of thofe 
 qualifications ; if he give them a rule to direct 
 their judgement : if this: rule exclude from 
 employment all who reject certain received 
 opinions : he may be thought perhaps by 
 fome to act unwifely ; but there can be n<j 
 pretence for faying that he acts injurioujly* 
 
 2. The inexperience of the laws requiring 
 fubfcription is fupported by a variety of afTer- 
 
 * The very few reftraints which can reafonably be laid 
 on unauthorized teachers, may be gathered from Loch's. 
 firft Letter on Toleration, compared with the Alliance 
 between Church and State, p. 35. Secalfo Charge III. 
 
 tiont
 
 C H A R G E V. 271 
 
 tiotis : but many of them falfe ; moft of 
 them foreign to the queftion in debate. It 
 is not true, that we elevate human authority 
 to a level with divine j or that fubfcription 
 to articles precludes the ufe of arguments from 
 Jacred writ againft the enemies of revelation* 
 With what face can thi be affirmed by thofe, 
 who- know that the beft defenders of Chrif- 
 tianity, and the beft expounders of the facred 
 writings, are to be found in the bofom of 
 
 the church of England- ?- It is foreign ta 
 
 the purpofe, when we are fpeaking of cfta- 
 blimments in general, to fuggeft that our 
 prefent articles impofe upon us the doftrines of 
 dark and ignorant ages. Otherwife indeed 
 one might be tempted to afk the objedors, 
 of iv/jat ages they fpeak. I hope they do not 
 fpeak of the times of the reformation. The 
 age of Ridley, and 'Jewell, and Hooker, will 
 be reverenced by the lateft pofterity, But, 
 in truth, this .complaint of our adverfaries 
 has no relation at all to the prefent fubjecl:. 
 For there is no kind of neceffity that the in- 
 ventions of dark and ignorant ages fliould be 
 peculiarly acceptable to the civil magiftrate *, 
 in whofe power it is to appoint, to re-
 
 272 CHARGE V. 
 
 vife, to reform, whatever, and whenever, he 
 
 fees fit. 
 
 One thing, it mttft be owned, they fay 
 with too much truth ; viz. that fubfcrip- 
 tion expofes us to the c&arge of infmcerity ; 
 and they themfelves have taken care to 
 heighten this charge beyond all bounds: 
 fometimes by complimenting others on their 
 fuppofed incredulity, fometimes by confef- 
 fing it in themfelves ; by confeffing, in effect.,, 
 that they fubfcribe for prudential reafons, 
 againft the dictates of their confcience. The 
 mifchief is confiderable, no doubt : but it 
 is, in a great degree, unavoidable. The ob- 
 jedtion may be made with equal force againft 
 every poflible teft of human opinions and 
 actions. 
 
 Almoft the fame anfwer may be given to 
 another objection, drawn from the inhumanity 
 of excluding men from the miniftry, wha 
 have fpent their time and their fortune in pre- 
 paring for it; and cannot now enter with 
 advantage into any other profeffion. The 
 cafe alleged is truly a cafe of companion : but 
 
 it
 
 CHARGE V. 273 
 
 it is a cafe, which admits of no remedy *. 
 Would the objectors themfelves pay any re- 
 gard to this plea, if urged in favour of a pro- 
 felled Roman Catholic ? I am certain, they 
 would not. Accidental inconveniencies will 
 ever arife from all general rules ; yet rules 
 muft be made, and muft be obferved : and 
 the advantage of particulars mufl ever give 
 way, when it ftands in competition with the 
 public fafety. 
 
 3. It is true indeed, the inconveniencies 
 alleged both might be, and ought to be, 
 avoided, if there were any force in the lail 
 objection I mentioned, viz. that fubfcrip- 
 tion is unnecejjary. The fecurity of the ftate, 
 
 * The reader will remember that it is not any pacticulac 
 edabliftimcnt, which is here defended, but eftablffhments 
 in general. Doubtlefs the inconveniencies of fubfcription 
 tight not to be aggravated, by multiplying articles with- 
 out neceflity. But then great regard muft be had to the 
 circumftances of the times : and great regard was had by 
 the compilers of our prefent articles. In general, it can- 
 not reafonably be denied, " That the wider the bottom is 
 " made (confiftent with the Peace of Society, and the Be- 
 " ing of a Chriftian Church,) the wifer and jujier is that 
 " religious in/litution.$"" But this inquiry is foreign to our 
 prefent purpofe. 
 
 Warburton. 
 
 T we
 
 274 CHARGE V. 
 
 we are told, // already provided for by the oaths 
 
 of fupremacy and allegiance ; and the fecurity 
 
 of the church by declarations of attachment t9 
 
 the caufe of Chriflianity , as contained in the 
 
 Scriptures. 
 
 But, if it be allowed that oaths, of what- 
 ever kind, are lawful and neceiTary, the dif- 
 ficulty is fhifted only, not removed. For 
 thefe too may e,xpofe us to the charge of in/in- 
 cerity : thefe too may be the occafion of great 
 hardships to worthy and confcientious men. 
 
 Many of us may remember the time j 
 
 when even the oath of Allegiance was confi- 
 dered as an arbitrary impofition -, and when 
 as much artifice was ufed to explain it away, 
 as our adverfaries may have found it necefTary 
 to employ on the mofl intraclable of the 
 xxxix Articles. 
 
 Perhaps indeed it may be laid, that politi- 
 cal, not religious, teits, are fit to be employed 
 in the fervice of the Hate : that the mifchiefs 
 arifmg even from thofe are greatly to be la- 
 mented, though they cannot be removed : 
 and that we are by no means to create frefh 
 difficulties, and new occaiions of fcandal, 
 
 by
 
 CHARGE V. 275 
 
 by requiring men to admit a fyftem ofjpecu- 
 lathe opiniom, with which the magiflrate has 
 no concern *. But now, not to mention the 
 
 extreme 
 
 * It feems to have been the original defign of the peti- 
 tioners to {hake off fubfcription of every kind', the aflerrt 
 required to the Liturgy being liable to many of the fame 
 objections, with that to the Articles. But perhaps they 
 thought it improper, on better confideration, to attempt 
 too much at one time. Otherwife indeed they ought to 
 have gone ftill farther : they ought not only to have con- 
 demned Jubfcription to the Liturgy, but the Liturgy itfetf. 
 Nay they ought to have rejected fl// human forms without 
 diftindtion : unlefs at leaft the ufe of thefe forms were left 
 to the difcretion of every fingle minifter. For might they 
 not urge, that the very IMPOSITION of a FORMULARY, 
 whether of faith or worjhip, drawn up by fallible men, is 
 an ufurpation on the rights of confcience excludes many 
 excellent perfons from the public fervice lays many 
 others under temptations to infmcerity and brings dif- 
 grace and fcandal upon All ? It follows, that the minf- 
 Iters of a Protejlant Church are either to be left intirely at 
 Jiberty, or confined at moft to the very words of Scriptun t 
 in which all Chriftians are agreed ! 
 
 But what then (hall we gain by the fcrupulous attention 
 of the candid difqu'foors> and other refpe&able perfons; 
 who have been labouring to correct our Public Forms, in- 
 ftead of blotting out, at one ftroke, every Ordinance of 
 Man? 
 
 Whatever merit our adverfaries may take to themfelves 
 
 on the boldnefs of this atterrpt, we cannot allow thero the 
 
 piaife of invention. They have fairly brought us back, in 
 
 T a thit
 
 CHARGE V. 
 
 extreme difficulty of diftinguiming, in a va- 
 riety of cafes, between political principles 
 and religious ; not to mention, that the oath 
 of Supremacy is itfelf a religious Teft ; 1 
 would only afk thefe few plain queftions ; 
 will the oaths of fupremacy and allegiance, 
 without any other provifion, fecure the uni- 
 formity of the public religion ? will they 
 reflrain the teachers of hurtful doctrines? 
 will they even be fufficient to exclude from 
 our churches the men who would fet up an 
 ecclefiaftical kingdom in the midft of the 
 civil, and require their Sovereign, in return 
 for the allegiance they pay him, to bend the 
 knee to their fpiritual deciiions ? The doc- 
 trines and the men, here intended, are called 
 perhaps Proteftant, not PopiJJo. But in this 
 cafe I make no diflindtion. Whether it be 
 Pope or Council; Bifhops or Prefbyters : 
 whether it be the pride of philofophy, or 
 the folly of fuperftition, or the madnefs of 
 enthufiafm : whoever, or whatever, it be, 
 that rivals the authority of the magiftrate, 
 
 this enlightened age, to the fame point from which their 
 anceftors fet out in the reign of j^. Elizabeth ; and all the 
 labours of Hooker ^ and Stii{ingfiect> and Hcadly., are flighted 
 and forgotten* 
 
 may
 
 C H A R G E V. 277 
 
 may and muft be retrained from doing public 
 mifchief. Till then the obje&ors can fhew, 
 that no contrariety of opinion, no malignity 
 of doctrine, no contempt of human autho- 
 rity, will ever difturb the peace of the com- 
 munity, all they can do befide will be infig^- 
 nificant and vain. 
 
 Nor will the church be fatisfie4 moreea/ily 
 than the ftate. Subfcription to the Scrip- 
 tures is abfolutely nothing. It is confident 
 with every imaginable abfurdity and mif- 
 chief: and it is not even free from the final- 
 left of thofe objections, which, with fo 
 much tragical declamation, have been prefled 
 and inculcated upon the ear of the public. 
 
 Proteftant churches, it feems, can demand 
 no more. Whereas there is not a diflenting 
 congregation in the whole kingdom, which 
 will be content with fo little : not one, that 
 would employ an inftrudor, whom they 
 think impious and heretical j however he 
 may pretend to fupport his opinions by ex- 
 prefs pafiages from holy Scripture. Yet 
 even this demand, fmall as it may feem, on 
 the principles of our adverfaries, is too much. 
 T 3 The
 
 578 CHARGE V. 
 
 The number of Canonical Books, the inte- 
 grity of each, the degree of infpi ration, are 
 points on which honeft men may poffibly 
 differ. And, if they do, how {hall they all 
 fubfcribe to the truth of the Scriptures ? 
 Not, moft certainly, in the fame fenfe, and 
 in the fame extent, with each other. What 
 then becomes of the facred right of private 
 judgment ? How mail we efcape the impu- 
 tation of infincerity? Why mould we be tied 
 down, efpecially in matters of criticifm, by 
 the judgment of dark and ignorant ages? 
 
 In whatever light this fubject is viewed, 
 it will evidently appear, \hztfome articles of 
 religion (I fpeak of human articles) muji be 
 prefcribed by public authority. Indeed our 
 adverfaries themfelves are willing to afford 
 any further proof of their abhorrence of the 
 ^.ntichrijlian power and fpir it of Popery, which 
 the legijlature Jhall think proper to require. 
 The misfortune -is, that, in making this 
 onceflion, they give up their pretended prin- 
 ciples, and difcover their true. They will 
 allow, it feems, the magistrate to exclude 
 fome forms of religion from his protection
 
 CHARGE V. 279 
 
 and favour : but they mufl determine, what 
 forms are fit to be excluded ; and they wiih 
 to exclude none but Popery. Perhaps, if this 
 were granted them, we might foon find the 
 number of Popifo doctrines confiderafcly in- 
 creafed. For, after all, the tenets of the 
 church of Rojne are neither all true, nor all 
 falfe : and the magiflrate mould be well ad- 
 vifed, when he attempts to make a diftinc- 
 tion between them. If he mail ever think 
 fit to confult thefe modern reformers, I 
 know not whether the Trinitarian doctrine, 
 for inftance, will be efteemed by them Ca- 
 tholic or Proteftant. I fufpedt, they will 
 not be quite content, that the followers of 
 Athanafius mould remain minifters of the 
 Englijh Church. I can fcarce think, they 
 will'chufe to beyW;Wwith them in the care 
 of the fame congregations. I am confident, 
 they may moil: of them be brought to endure 
 the requifition of a fubfcriptwn to this capital 
 article, " God the Father is the only true 
 ** God." He who can lay his hand on his 
 heart, and folemnly deny the truth of this 
 fuggeftion ; he who is content to leave to 
 ethers the fame liberty which he claims for 
 T 4 himfelf j
 
 2 So CHARGE V. 
 
 himfelf ; muft be allowed at leaft to be aeon- 
 Jlftent oppofer : and, however we may difpute 
 the truth of his opinions, we cannot reafon- 
 ably diftruft the fmcerity of his profeffipjjs, 
 or queftion the integrity of his conduit. 
 
 CHARGE
 
 [ 28 1 ] 
 
 CHARGE VI. 
 
 On the true Value of FAITH and 
 MORALS. 
 
 Reverend BRETHREN, 
 
 CONSIDERING the vail importance 
 of religious knowledge, and the uni- 
 verfal extent of religious obligations, it muil 
 appear very ftrange to a careful obferver, that 
 fo much miftake, and fo little certainty, have 
 attended the ftudy of religion. Neither rea- 
 fon nor faith has proved fufficient to direcl: 
 us. The infirmities, the prejudices, the 
 paffions, of humanity have either obftructed 
 men in their courfe, or diverted their atten- 
 tion to wrong objedts. 
 
 Some-
 
 282 CHARGE VI. 
 
 Something perhaps might be done towards 
 keeping us fteady in the right road, if fome ge- 
 neral principles could be held out to our view, 
 on which, we might always keep our eyes 
 fixed, and to which on every occafion of doubt 
 and difficulty, we might constantly repair. 
 Two of thefe principles I have felecled for 
 your prefent confideration. If I am right in 
 the choice and the application of them, they 
 will free us from a great deal cf ufelefs la* 
 "hour; and, by difengaging us from frivolous 
 purfuits, will give room and leifure for our 
 improvement in folid piety. They will free 
 us alfo from a thoufand fears and fcruples ; 
 and leave us to the pure enjoyment of that 
 fhare of happinefs, which it is allowed us to 
 enjoy in our prefent condition of being. 
 
 In out purfuit after religious knowledge 
 there are but two objedls of inquiry; what 
 we are to believe, and what we are to do: 
 and we fhall purfue both thefe inquiries with 
 the greater probability of fuccefs, if we 
 clearly difcern the reafons for inquiring at 
 all. Of what Importance is it to men and to 
 Chriftians to believe and do what they ought ? 
 I aniwer, 
 
 I. The
 
 CHARGE VI. 283 
 
 I. The importance of FAITH arifes from 
 its influence on our Aftions - y and, 
 
 JL The importance of ACT JONS from 
 
 {heir influence on the general Haffmefs. 
 
 Faith without works, we know is dead*; 
 and furely we may add, that works of un- 
 jneaning ceremony, or ufelefs aufterity, ar<? 
 (lead ajfo, 
 
 I, 
 
 i f The foundation of all religion is laid 
 in the belief of a GOD. On the importance t 
 as well as the truth, of this article all feels 
 and parties are agreed. On what now is 
 their agreement founded? Evidently on this, 
 that, without the belief of a fupreme Go- 
 vernor, men will, in many inftances of the 
 litmoft confequence, have no law to direct 
 their actions : every one may do what is right 
 in his own eyes, without fear of infpection 
 or punimment. The crime then of Atheijm 
 onfifts in this, that it fubverts morality. 
 
 But perhaps you may think there is fome- 
 thing more in the matter. You may be 
 
 * James il. 17. 
 
 {hocked
 
 284 CHARGE VI. 
 
 (hocked with the impiety of denying his exift- 
 cnce, who is the Parent of all Good. Well in- 
 deed may you be mocked not only with the 
 impiety, but the Abfur'dity of it. You may 
 juftly impute fo flagrant an abufe of reafon 
 to fome lurking principle of an immoral 
 mature and tendency. You may juftly expect 
 *fimilar abufe in the common offices of life : 
 and you may well fuppofe, that a heart which 
 has hardened itfelf againft all impreflions of 
 gratitude to God, will be equally infenfible 
 of human kindnefs -, and that all the chanties 
 of neighbourhood, and kindred, and friend- 
 fhip will be funk and ftifled in a cool, phi- 
 lofophical, felfimnefs. 
 
 Were we only to conflder the Supreme 
 Being as the Author and Preferver of the 
 univerfe, without any apprehenfion of his 
 moral government : even this confideration. 
 might have fome effect in raifmg our thoughts 
 from earth to heaven ; and the want of it 
 muft have a natural tendency to fink and de- 
 grade human nature. It muft be owned 
 
 however, that the idea of a God, if car- 
 ried no farther than this, could not be ex- 
 pected to make any deep impreflion on our 
 
 minds ;
 
 CHARGE VI. 
 
 minds ; or to have any powerful influence 
 on the conduct of our lives. But a Supreme 
 Governor and Judge is indeed an awful and 
 moft important objecl. Not only the fenti- 
 ments of reverence and gratitude will make 
 us wifh to recommend ourfelves to his fa- 
 vour, but we ihall be yet more forcibly im-< 
 pelled by the fear of his difple,ifure, 
 
 It has been debated among philofophers, 
 whether Atheifm or SuperfKtion be the 
 greater offence againft God. Without en- 
 tering into this debate, I ihall only obferve 
 .at prefent, that it has'ufually been conducted 
 on wrong prmcipks. " I had rather, fays 
 a great Antient (and Lord Bacon follows 
 him) that men mould deny there was any 
 fuch man as Plutarch, than' that they mould 
 affirm him to be capricious and cruel. Su- 
 -perftition therefore, which difhonours the 
 gods, is worfe than Atheifm, which only 
 denies their exiftence." As if the malignity 
 of human opinions were to be meafured by 
 the affront that is paid to the Divinity ! Alasl 
 It is nothing to HIM, whether the wicked- 
 neffi and folly of poor mortals breaks out in 
 lhape or another. The highcjl offence 
 
 they
 
 2 36 CHARGE VI. 
 
 they can pofiibly commit againft him, is to 
 hurt themfehes : to deform and lay wafte the 
 works of his creation. 
 
 2. I pafs on to another article ef religion, 
 which appears to me to have no other im- 
 portance, than as it is intimately connected 
 with the conduct of our lives : I mean, the 
 UNITY of GOD. The Heathen Polytheifm 
 fet up a divided empire in the univerfe. If 
 fome fort of fupremacy was allowed to the 
 father of gods and men, it was not enough 
 to prevent a very active oppofhion from his 
 children and fubjects. And, as every Pagan 
 Divinity had a character peculiar to himfelf, 
 no one courfe of human conduct could be 
 acceptable to all. He who pleafes one, mull 
 difpleafe another : and the apprehenjion of 
 fuch difpleafure muft often have diflracted 
 the counfels, and excited the fears, of their 
 feveral votaries. 
 
 But this was not the worft. The charac- 
 ters of the Pagan divinities were immoral. 
 Their examples could only ferve to jujtlfy 
 vice ; and their authority was employed, on 
 many occafions, in recommending and fup- 
 
 porting
 
 CHARGE VI. 287 
 
 porting it. It is clear then, that a Poly- 
 theifm like this, however adorned and em- 
 bellifhed with the elegant magnificence of 
 Greece and Rome, muft have been fatal to vir- 
 tue. It is unqiiejlionably true, that the reli- 
 gion of the yews, which taught the belief 
 of one God only, in oppofltion to all this rabble 
 of deities, taught a very important article of 
 faith- 
 
 But it mzyjeem perhaps, that it was notjb 
 taught. It may feem that both Polytheifm 
 and Idolatry were confidered by the Jeivijb 
 Law-giver rather as offences againft God 
 himfelf, than as influencing men's conduct 
 in fociety. He is continually reprefented in 
 in Scripture, as a jealous God - y as one, that 
 will not give his glory to another. How then 
 are thefe exprefiions to be understood ? I an- 
 fwer juft in the fame manner, as thofe other 
 paiTages in Holy Writ, where God is fkid to 
 have eye s, and hands ; to be angry ; to repent ; 
 all which is fpoken only in accommodation 
 to the infirmity of human reafon. 
 
 For is it poffible, that the Supreme Being, 
 infinitely removed above all created excel- 
 lence,
 
 288 CHARGE VI. 
 lence, mould receive any real addition of 
 glory, from the opinions of men ? from the 
 fervice and adoration of mere worms and /- 
 fetts? It cannot be. For our fakes only, was 
 the command given, fhou fialt have none 
 vther gods but me. 
 
 Cicero, in cenfuring the poetical mytho- 
 logy, ufes this remarkable expreflion, Hu- 
 mana ad Deos transferunt : and he has been 
 followed in it by feveral of the later philo- 
 fophers. I fear this remark may be applied 
 to Chriftian divines, as well as Heathen 
 poets. We feem to conilder the Deity as of 
 like pamons with ourfelves j and to be more 
 afraid of offending him by a failure of refpedt 
 to his Perfon, than by difobedience to his 
 laws. Thefe unworthy apprehenfions of the 
 Supreme Being have occalioned much ufelefs 
 difquiet to ourfelves and others. An imagi- 
 nary importance has been given to various 
 doctrines, which havs no very evident con- 
 nection with the great ends of human life: 
 and the oppofite errors have been confidered 
 as blafphemous impieties, though coniiflent 
 perhaps with a regular and confcientious 
 difcharge of all the duties of fociety. 
 
 2. The
 
 CHARGE VI. 289 
 
 3.Thedodrineof aFuTURESTATE,which 
 feems to come next in order, is of fuch great 
 and obvious importance, that little need to 
 be faid on that fubject. We fee, we feel, 
 the imperfection of God's prefent adminiftra- 
 tion. Nothing therefore could fupport us 
 in a fteady and uniform courfe of virtue, but 
 theprofpect of a life to come. An awful, and 
 yet a pleafing, profped: ! Well may they be 
 called the pefts of fociety (they have, fome of 
 them, pronounced their own fentence) who 
 endeavour to deprive morality of this beft, 
 this firmeft, fupport. 
 
 4. Nor is our belief and reception of the 
 GOSPEL DISPENSATION lefs connected with 
 life and manners, than our knowlege of Na* 
 tural Religion. The doctrine of Pardon to re- 
 penting fmners, the exprefs promife of Im- 
 mortality ', and the terrors denounced againfl 
 evil-doers, thefe are things, which have an 
 obvious and powerful influence, in drawing 
 men off from a life of fin and folly, and con- 
 firming them in habits of piety and good- 
 nefs. Even the dodlrines of Incarnation 
 and Redemption are not without their prac- 
 //hz/ufes. How little foever we fee, mean 
 U fee,
 
 CHARGE VI. 
 
 fee, into the ends and reafons of thefe divine 
 difpenfations, they (hew us one thing clearly, 
 and that of the utmoft importance, the in- 
 conceivable hazard we run in all finful cour- 
 fes. We are apt to confider the criminal 
 ifidulgence of our paflions r as a matter of 
 flight awl frivolous concern. But our relir 
 gion will teach us to think of it more deeply.- 
 The wonderful means employed by provi- 
 dence, to refcue us from fin and death,, 
 plainly point out the extreme difficulty of the 
 cafe; and may infpire us, more than a thou- 
 fand arguments, with a juft apprehenfion, 
 andfeeting, of the defperate folly and danger 
 of all moral evil. 
 
 II. 
 
 This obfervation will lead us to the fecond 
 principle I have advanced; namely, that the 
 importance of human actions arifes from 
 their influence on the general happinefs : not,, 
 by any means, excluding the happinefs of the 
 Agent himfelf. This proportion is to be 
 applied indeed with caution : but, as it feems 
 to me, admits f no real exception. 
 
 Obedi-
 
 CHARGE VL 291 
 
 Obedience to God, where his will is clear- 
 ly revealed, cannot, in any inftance, be a mat- 
 ter of indifference. Yet it may happen, (and 
 in the Jeivijh Ritual it muft have happened 
 frequently} that the reafons of a divine infti- 
 tution do not appear : that it m&yjeew to have 
 no imaginable connexion with the good of 
 the agent, or of mankind. This however 
 implies no contradiction to the maxim pro- 
 pofed. For an habitual obedience to the 
 wifeft and beft of Beings, as it is evidently a 
 branch of moral duty, fo it is of the utmoft 
 importance both to our virtue and our hap- 
 pinefs. 
 
 Were we eftimating the probabilities, on ei- 
 ther fide, of a pretended commiffion from 
 heaven, the feeming injignificance of doctrines 
 or duties would be a ftrong prefumption 
 againft them. But, where their divine origin 
 is already afcertained, the argument lies the 
 other way. They are rtot infignificant, be- 
 caufe they come from God. 
 
 In human inftitutions the cafe is widely dif- 
 ferent. All rules of conduct which do nei- 
 ther good nor harm, ,do nothing. It is 
 U 2 childimnefs
 
 292 CHARGE VI, 
 
 childifhnefs to require obedience : it is flub- 
 bornnefs to refufe it. Only it fhould be re- 
 membered, that the moft trifling obfervances 
 may fometimes be multiplied to fuch a degree 
 as to become painful &i hurtful : and in this 
 cafe they become foreign to the fubj eel: be- 
 fore us. 
 
 With regard to religious obfervances, there 
 can feldom be any good reafon, either for 
 adding to what God has enjoined ; or for re- 
 jcffing fuch additions, (unlefs carried beyond 
 all bounds of moderation) when made by 
 competent authority. The great misfortune 
 has ever been, that men wifh to obtain the 
 favour of God by inftitutions which do no 
 good - y and fear to incur his difpleafure by 
 compliances which do no harm. 
 
 Indeed this laft kind of fuperflition is by 
 many carried flill farther. Where a duty is, 
 on all hands, allowed to be neceffary, they 
 fear to trufl their fuperiors with the inoffen- 
 live power of determining the place, and 
 time, and manner, of performing it. But 
 can thefe fears and fcruples make a part of 
 true religion ? If the Governor of the World 
 
 be
 
 CHARGE VI. 293 
 
 be a moral Governor - y if the great end of his 
 government be no other, than the trial of 
 our virtue, and. the improvement of our na- 
 ture j if this ftate of difcipline be evidently 
 deligned to prepare and qualify us for a ftate 
 of perfection and happinefs : we can have 
 no caufe to difquict ourfelves about thefeyr/- 
 yolous matters, apparently unconnected with 
 all the great objects of divine administration. 
 
 If thefe obfervations be true, give me 
 leave to fubmit it to your own reflexion, 
 how far they are applicable to the complaints 
 we often hear againft our Articles and Liturgy. 
 The Articles, we will fay, are not exactly 
 what we might wifh them to be. Some of 
 them are exprelTed in doubtful terms : others 
 are inaccurate, perhaps unpbilofopbical : others 
 again may chance to mi/lead an ignorant rea* 
 der into fome erroneous opinion. But is there 
 any one among them that leads to IMMORA- 
 LITY ? Is there one in the number that 
 will make us revengeful, or cruel, or un- 
 juft ? Is there a fmgle claufe, from firfl to 
 laft, that will furnifh excufe or encourage- 
 ment to unkind parents, to undutiful chil- 
 dren, to difobedient fubjecls ? Nothing of all 
 U 3 this.
 
 294 CHARGE VI. 
 
 this. Qurfaifb is conne&ed with our duty < 
 and will fecurely abide that teft, which our 
 Saviour himfelf has given us. A corrupt tree 
 
 Cannot bring forth good fruits *. So again 
 
 our Liturgy is not perhaps in every part of it, 
 fo well difpofed, or fo happily exprefled, or 
 fo carefully guarded, as it might be : Yet no- 
 thing can be more trifling than the employ- 
 ment of thofe men, who think they ferve 
 the interefts of religion, by tearing it in 
 pieces, only that they may have the pleafure 
 of new modelling it to their own tafte. 
 Were the objections made to it more weighty 
 than they are, they would ftill deferve very 
 little attention from thofe who are convinced 
 that the eff'efts are innocent; from thofe who 
 fear not to maintain, that the happinefs of 
 men is the end, and the meafure, even of om; 
 duty to God. 
 
 * Matt. vii. |6 t 
 
 CHARGE
 
 CHARGE VII. 
 
 On the SACRAMENTS, 
 
 Reverend BRETHREN, 
 
 I HAVE frequently taken occafion to lay 
 before you my fentiments on the docTrine 
 and difcipline of the Church of Chrift. But 
 it has not yet fallen in my way to fpeak of 
 the Sacraments* This however is a fubjecl: 
 at no time improper for your con fi deration ; 
 and at frefent, as it feems, on more accounts 
 than one, peculiarly feafonable. Many dif- 
 putes have been raifed about it, both in an- 
 cient and modern times. But perhaps it may 
 appear, on a careful inquiry, that there is 
 little ground for difpute : that here, as in 
 many other inftances, men differ more about 
 U 4 'words
 
 296 CHARGE VII. 
 
 words than things : and that where the con- 
 tending parties differ moil from each other, 
 they both of them defert the beft interpreta- 
 tions of fcripture, and the exprefs declarations 
 of our national church. 
 
 In this inquiry the church itfelf mall be 
 my guide. : not furely in oppofition to Scrip- 
 ture, but in aid and illuftration of it.- The 
 religion of Proteftants is contained in their 
 Bible. What cannot be made out by certain 
 warrant of holy writ, is no part of our creed. 
 But we truft, the compilers of our public of- 
 faes have carefully and honeftly followed the 
 rule prefcribed. If at any time they fliall be 
 found to have departed from it, we alfo muft 
 depart from them. 
 
 I mean therefore to ground my following 
 difcourfe oh what we have all been taught, 
 and what we profefs to teach, in our Church 
 Catechifm : to clear the meaning of what is 
 there delivered : and to examine the truth of 
 it. Little more can be wanting to fettle cur 
 minds on this important fubjecl: : to free it 
 from the confujion in which it has fometimes 
 been involved j and to rectify the errors, if 
 
 there
 
 CHARGE VII. 297 
 
 there be any fuch, which oppofition of party, 
 rather than principle, may have produced 
 among us. 
 
 -I. The Church begins with a general de- 
 finition of the word Sacrament. This we 
 are told is 
 
 c< An outward and vifible fign of an in- 
 *' ward and fpiritual grace, given unto us ; 
 * f ordained by Chrifl himfelf, as a means 
 ** whereby we receive the fame, and a pledge 
 " to afiure us thereof." 
 
 In this definition, the chief thing, which 
 may feem to require explanation, Js the word 
 grace : a word which many have underftood 
 to fignify the afliflance of God's Holy Spirit. 
 But the compilers of our Catechifm had no 
 fuch meaning. They meant only a favour 
 or benefit. Thus the word is frequently ufed 
 in many parts of the Liturgy : and this was 
 its common meaning in thofe times, when the 
 Catechifm was compofed. Had more been 
 intended by it in this place, the expreffion of 
 fyiritual grace would have been a mere tauto- 
 logy. I will fay no more at prefent. For, 
 
 when
 
 CHARGE VIL 
 
 when the diilincT: meaning of each facrament 
 comes to be pointed out, the interpretation 
 here given wijl appear indifputable. 
 
 We have then a vlfibk fign of a fplrhual 
 benefit conferred. What more remains ? The 
 pofitive infHtution of Ckrift blmfelf. On 
 this head there can be no doubt. But with 
 what view was the appointment made ? Why, 
 t\\zjign, we are told, was ordained ?&&means 9 
 whereby the benefit is received, and a pledge 
 to affure us of it : that is, as I underftand it, 
 the fign was to declare both our acceptance of 
 the benefit, and God's promife to confer it, 
 This will be made more clear as we go along. 
 At prefent I will but juft point out to your 
 obfervation, that I confider the fign as de- 
 claratory only, not efficient, of the benefit 
 reprefented by it. In ancient times, it is 
 well known, men's thoughts were fignified 
 by actions as well as words : in conformity to 
 which practice, the various rites of religion, 
 whether facred or profane, had each of them 
 a diftincl: fenfe and meaning. Sometimes they 
 were defigned to reprefent paft tranfactions ; 
 at other times to create an expectation of events 
 yet to come : not unfrequently they were made 
 
 to
 
 CHARGE VII. 299 
 
 to ferve both purpofes ; in which cafe the 
 double fignification of the reprefentative ac-r 
 tion anfwered to the double fenfe of verbal 
 predictions ; and more nearly of thofe pre- 
 dictions (inftances of which are not want- 
 ing) where prophecy was conveyed under the 
 form of hiftory. I believe no attentive rea- 
 der of the Old Teftament will call for parti- 
 cular examples : nor can any one, who con- 
 fiders, think it flrange, that either the out- 
 ward ceremonies of our religion, or the 
 things Jignified by them, mould have been 
 prefigured under the Jewifh Difpenfation. 
 
 But to come to particulars : 
 
 II. The outward fign, in BAPTISM, is Wa- 
 ter: wherein it was required by Chrifl, that 
 all his followers mould be wafted, or bap- 
 tized, (the words have the fame meaning) in 
 the name of the Father ', and of the Son, and of 
 the Holy Ghojl* : that is, of all the perfons 
 concerned in the Gofpel Difpenfation. I 
 know there is one fet of men, who call them- 
 felves Chriflians, and yet deny the perfonality 
 pf the Holy Ghoft. But they have not been 
 
 * Matt, xxviii, 19. 
 
 able
 
 S oo CHARGE VII. 
 
 able to reconcile this denial with the bap-, 
 ti final form inflituted by Chrift himfelf. 
 
 The thing figmfed by this facrament, " the 
 " inward fpiritual grace," is 
 
 (< A death unto fin, and a new birth unto 
 " righteoufnefs." The words, you fee, are 
 highly figurative : but the meaning of them 
 is no more than this ; that the rite of Bap- 
 tifm reprefents our entrance and admijjion in- 
 to the Church of Chriji. This interpretation 
 is plainly pointed out by the words which 
 follow ; 
 
 " For, being by nature born in fin, and 
 " the children of wrath, we are hereby made 
 the children of grace." 
 
 However flrange it may appear, the Scrip r 
 tures plainly aflure us, that we are all by na- 
 ture, children of wrath * : that is, fmful, as 
 well as mortal beings. I fay not, that we are 
 born guilty. For either the alTertion is un- 
 intelligible, or the thing itfelf impoffible : 
 and thepaffages in our Articles, which might 
 
 * Eph. ii. 3. 
 
 feeai
 
 CHARGE VII. s c < 
 
 feem to favour fuch an expreffion, have long 
 been underftood, as it were by common con- 
 fent, to admit of fome latitude in their inter- 
 pretation. But, though we are born with- 
 out attual fin, yet it will not furely be denied, 
 that we are born exceedingly liable to fin : 
 that the frame of our' nature furnifhes num- 
 berlefs temptations-, and that human virtue, 
 unlefs aflliled from above, has ever been found 
 too iveak to contend againft them. It is true 
 indeed that our various principles and paffions 
 are both kindly and wifely conflituted : well 
 adapted to that imperfeft condition of being, 
 in which God has feen fit to place us here 
 upon earth. But, whether this imperfection 
 itfelj was original in the human race, or they 
 hwe fallen from the ftate in which they were 
 firft created, is a question which Reafon will 
 refufe to anfwer. Surely it will not become 
 us to deny with confidence, that the fams 
 caufes, which made us mortal, may allb have 
 made MS Jinful beings. But, whatever might 
 be the caufe, the effefl is but too certain. 
 We are all of us, as the Apoftle exprefles it, 
 fold under fin * : and fo death, the wages of 
 Jin-\, muji pafs upon all men. Here now the 
 
 * Rom. vii. 24., f Rotn. vi.'zj, v. 12. 
 
 Gofpel
 
 302 CHARGE VII. 
 
 Gofpel ileps in to our relief - y and promifes 
 to reftore us from fin to holinefs, from death 
 to immortality : both which promifes : are 
 fhadowed out to us under the images of the 
 two facrarnents. 
 
 BAPTISM, of which I am now fpeaking, 
 reprefents to our view a purification from fin,. 
 The Apoftle indeed carried his idea farther, 
 and confidered the aft of immerfion in wa- 
 ter as iignifying a burial-, the termination of 
 our finful life : and the rifmg again from the 
 water as a new birth*, as an entrance, that is, 
 on a life of piety and virtue. The profeflion 
 of Chriftianity evidently implies fuch a change : 
 and in old times, we know, Chriftians and 
 Saints were fynonimous terms. It is in this 
 fenfe, and on this account, that we are faid 
 to be made by Baptifm the children of grace* 
 This too, we may prefume to have been our 
 Saviour's meaning, when he. requires us to 
 fce born of water, and thefpirit^.. The Jpz- 
 rit here is oppofed to the fignifrcant action, 
 as in other places to fignificant words : for 
 you cannot but have obferved, that the let* 
 ter and the fpirit are frequently contrailed in 
 
 * Rom. vi, 4. % John iii, 5. 
 
 the
 
 CHARGE VIL 303 
 
 the New Teftament. Our Saviour's affertion 
 therefore, concerning the neceffity of Bap- 
 tifm, amounts to this, That no man can en- 
 ter into the kingdom of heaven, without the 
 profejjion of ChriiHanity, and the obfervance 
 of its laws. Whoever is a candidate for this 
 high prize mufrjirft indeed be baptized with 
 water. But much more is to be done. He 
 mutt, not barely fubmit to the rite of Bap- 
 tifm 9 the emblem only and reprefentation of a 
 Chriftian life : but he muft die and be born 
 again in zfpiritual fenfe ; he muft repent of 
 his fins, and live unto God. 
 
 m, predicted by John, 
 was quite another matter. He foretold, that 
 the difciples of Chriil mould be baptized 
 with the Holy Ghoft and with fire : and this 
 prediction was accomplished, when they ivcre 
 fuddenly filled with the Spirit of God, and 
 cloven tongues, as of fire> appeared and fat 
 upon each of them*. In the firfl ages too, 
 miraculous powers were frequently granted to 
 thofe that believed : and thefe extraordinary 
 gifts of the Spirit ufually followed their Bap- 
 tifm : that is, their open profeffion of faith 
 in Chrift. But this has evidently nothing to 
 
 ii. 2, 3, 4. 
 
 do
 
 S o 4 CHARGE VII. 
 
 do with the ordinary adminiitration of Bap- 
 tifm. 
 
 Do we then exclude the affirmance of the 
 Spirit from this holy office ? God forbid! 
 We know too well the need we have of it, 
 and the affurances of receiving it, (on all fit 
 occafions) which are given us in the Gofpel. 
 But we think that no fuch affurance is con- 
 veyed (I mean expreffly conveyed) in the rite 
 of Baptifm. The aids, we fay, of God's 
 Holy Spirit, however important in them- 
 felves, are not the inward andfpiritual grace, 
 conferred and accepted by this fignificant ac- 
 tion ; which means purely and limply our 
 admljjion into the Church of Chrift. Among 
 the conferences indeed of this admiffion, the 
 gifts of the Spirit are ever to be devoutly re- 
 membered, and gratefully acknowledged : and 
 the fame act, which admits us into the 
 Church, is a pledge alfo, or a promife, (though 
 indirectly) of all thofe advantages, whatever 
 they be, which it has pleafed God to annex 
 to the profefiion of a Chriftian. 
 
 We are next informed of the qualifications 
 required of perfons to be baptized. Thefe are 
 
 " Repentance,
 
 CHARGE VII. 305 
 
 " Repentance, whereby they forfake fin, 
 " and faith whereby they ftedfaftly believe 
 " the promifes of God, made to them in 
 " that facrament." 
 
 This needs little explanation. The very 
 aft of baptifm implies, that we repent of the 
 fins committed in our unregenerate ftate. It 
 equally implies, that we believe in thofe gra- 
 cious promifes, which are exprefled and ex- 
 hibited in this facred rite : comprehending 
 all the means of fpiritual improvement, 
 which our condition demands, and our reli- 
 gion fupplies. 
 
 III. In treating of the Lord's Supper we 
 muft be more particular. We muft inquire 
 both what it lignifies, and how that fignifica- 
 tion is conveyed : for what end it was infli- 
 tuted, and what benefit we derive from it: 
 and laftly, what are the qualifications, or 
 conditions, required to make us worthy re- 
 ceivers. 
 
 I. Bread and Wine, the outward part, or 
 
 fign, in the Lord's Supper, reprefent to us 
 
 the Body and Blood of Chrifl : which we are 
 
 X told
 
 CHARGE V1L 
 
 told, is the inward part or thing fignified. This, 
 in the language before ufed by the Church, 
 is the fpiritual grace. We literally receive 
 only bread and wine : we fpiritually eat the 
 flefh of Chrift, and drink his blood. When 
 thefe are faid to be verily and indeed taken by 
 the faithful, it is uhcandid, in the higheft 
 degree, to charge the Englifh Church with 
 favouring the doctrine of tranfubftantiation. 
 The words cannot have this meaning, what- 
 ever elfe they may mean ; becaufe it is repug- 
 nant to the whole context. The outward 
 part of the facrament is expreffly faid to be 
 bread and wine. The Body and Blood of 
 Chrift conftitute the inward part, the thing 
 figured or Jignified. It is a Jpiritual, not a 
 carnal, benefit ; and was evidently fo under- 
 ftood by the compilers of the Catechifm. 
 
 But when we fay, that the thing repre- 
 fented is the Body and Blood of Chrift, the 
 expreflion is elliptical. We mean to fay, as 
 he himfelf fays *, and as our Church repeats 
 in the ofHce of confecration, the body which 
 is given for us -, the blood which is Jhedfor us. 
 We mean to exprefs his propitiatory facrijice 
 
 * Lute xxii. 19, 20i 
 
 for
 
 CHARGE VII. 307 
 
 for the^/zx of the whole world* : which though 
 intimated only in the Catechifm, is clearly 
 and fully ajjerted in other parts of our public 
 offices. 
 
 When therefore we are admitted to the 
 Lord's table, we declare our acceptance of 
 the ineftimable benefit of Chriftian redemp- 
 tion : which benefit is offered and conveyed 
 to us under the fignificant emblems of bread 
 and wine. Thefe are, on our part, the means 
 of receiving it; on God's part, they are a 
 pledge to ajjure us thereof. The due adminiftra- 
 tion of this Sacrament has the force of a 
 promife, made by God, and humbly accepted 
 by the devout communicant. If any man. 
 chufe to call this tranfacfron ifcederal rite, I 
 fee no harm in the expreffion ; provided only 
 we forget not the infinite diftance between the 
 parties to fuch a. covenant. God's promifes 
 to men we well underfland : and we receive 
 them with reverence and gratitude. But 
 men's promifes to God are not fo eafily ex- 
 plained. The word in its literal fenfe, is evi- 
 dently inapplicable to them. For where no 
 advantage can be given, none can be fromifed. 
 
 * i. John ii. ;s. 
 
 X2 We
 
 308 CHARGE VII. 
 
 We bind ourfelves to one another for mutual 
 profit. We cannot bind ourfelves to the 
 Supreme Being; becaufe no man can be 
 profitable to his Maker. Whenever there- 
 fore the Scripture feems to authorize vows to 
 God, or reprefents the Almighty as entering 
 into covenant with his creatures - y fuch paf- 
 fages are always to be underftood as accom* 
 modations only to human infirmity. 
 
 2. But how does the aft of receiving bread 
 and wine admit of any fuch interpretation, 
 as we have here given it ? This is a queftion, 
 which to the generality of writers on the fub- 
 je<l before us feems never to have occurred. 
 Ufe and habit often prevent inquiry. In the 
 prefent cafe the figns and things fignified have 
 been fo long affociated in our minds, that we 
 fee nothing to wonder at ; nothing to excite 
 our curiofity. Otherwife there might have 
 feemed to be no veryjlriking refemblance be- 
 tween the facramental bread and wine, and 
 the body and blood of a crucified Saviour. 
 Or, fuppofing the elements to have firft 
 acquired their fignification from pofitive in- 
 flitution, which in a great degree they cer- 
 tainly did ; yet a more important difficulty flill 
 
 remains.
 
 CHARGE VII. 309 
 
 remains. Had we only been directed to break 
 the bread, and pour out the wine, we might 
 tolerably well have conceived the propriety 
 of the rite ; as ferving to semind us of the 
 body which was bruifedfor our iniquities,, and 
 the blood which wasy2W for our redemption. 
 But why are the bread and wine to be eaten 
 and drunk ? Why, under this figurative repre- 
 fentation, are we to eat the body and drink 
 the blood, of Jefus Chrift ? Nothing but the 
 force of inveterate prejudice could make this 
 idea familiar to us. Yet nothing can be 
 clearer, or more reafonable, if we attend to 
 thofe forms of religion, which had been 
 eftablimed all over the world at the time when 
 this rite was inftituted. 
 
 The religion of Pagans, to a very great 
 degree, confifted m facrifices : that is, mfeafts 
 given to the gods. In many of thefe feafts 
 there was a fort of community between gods 
 and men. Sometimes inded the whole vidim, 
 but oftener the choiceft parts only, belonged 
 to the gods : the remaining part was con- 
 fumed, either by the worfhippers in perfon, 
 or by the priefts, who reprefented them, and 
 acle_d for them ; and this participation of the 
 X 3 victim
 
 310 CHARGE VII. 
 
 victim was understood to imply a mare in the 
 benefits expected from the facrifice. 
 
 Whether thefe Pagan ideas were originally 
 derived from the inftitutions of Gcd him- 
 felf ; or he was pleafed to accommodate his 
 own inftitutions to the prejudices of man- 
 kind ; is a point on which 1 have no occafion 
 to fpeak. Certain it is, that facrifices among 
 the yews were of divine appointment. Not 
 that the God of Ifrael was underftood to be 
 a partaker in the feafts which were given, 
 him. At lean: the wifer part among that peo- 
 ple had jufter conceptions of the Deity : and 
 the mifconceptions of the vulgar were often 
 reproved and corrected . If I were hungry , 
 fays God, / would not tell tbee ; for the world 
 is mine, and the fulnefs thereof. Will I eat 
 the flejh of bulls, or drink the blood of goats * I 
 The oblations therefore made to Jehovah were 
 imaginary feafts, not real. They were only 
 fo many expreffive actions, by which men fig- 
 nified their religious fentiments. Indeed it 
 made no fort of difference, with refpect to the 
 import of facrifices, whether the deity to 
 whom they were offered, partook in .Jheiy 
 
 * Pfalm 1. 13. 
 
 only,
 
 CHARGE VII. 311 
 
 only, or in reality. In either cafe the wor- 
 (hipper was underftood to afk, or acknow- 
 ledge, the favour of his god : and in either 
 cafe he was underftood to intitle himfelf to 
 this favour, and in fome meafure to accept 
 and enjoy it, by the fhare he took in thefe fa- 
 crificial feafts. 
 
 It is altogether needlefs for me to enume- 
 rate the different kinds of facrifices, which 
 were contained in the Jewlfh Ritual. Suf- 
 fice it to fay, that all of them, in different 
 refpefts, prefigured the great Chriftian facri- 
 fice : and that every pofiible benefit expected 
 from any of them, though often in a more 
 fublime and fpiritual fenfe, is obtained for us 
 by the death of Chrift. 
 
 Yet not Jo obtained, that nothing is to be 
 done on our part. God makes us the graci- 
 ous offer of redemption : but ne does not 
 obtrude it on thofe, who refufe to declare their 
 acceptance of it. Now this offer, and this 
 acceptance, wzjigmjied by the Sacrament of 
 the Lord's Supper. By eating the bread and 
 drinking the wine, which are made to repre- 
 fent the body and blood of Chrift, we in 
 X 4 effeft
 
 3 i2 CHARGE VII. 
 
 effect partake of the facred viSlim. By this 
 imaginary feaft on the facrifice offered for us 
 to God, we participate in the benefits of 
 Chriftian redemption. By receiving the ele- 
 ments of bread and wine, we teftify our ac- 
 ceptance of the ineftimable bleffing, which, 
 under thefe outward and vifible ligns, is ten- 
 dered to us, and conferred upon us. 
 
 It may be true indeed, that this Chriftian 
 Rite does not, in all points, coincide with any 
 one fpecies of facrificial feafts prefcribed to 
 the Jews. Neither does the facrifice itfelf, 
 to which it relates, correfpond exactly with 
 any of the Jewim facrifices : as being doubt- 
 lefs of a more tranfcendent and comprehenfive 
 nature. But this is of little moment, indeed 
 of no moment at all, againft the explication 
 here given. The only thing material is this, 
 which furely will not be denied by careful 
 inquirers, That this feafl was inftituted in 
 analogy to the facrificial feafts then in life ; 
 and, like them, reprefented a communication 
 of the facrifice itfelf } and the benefits to be 
 expected from it. Obferve, however, that 
 thefe benefits are not prefent, but future^ 
 
 The
 
 CHARGE VIL 313 
 
 The facrament is no more, than a fign, or a 
 pledge to ajfure us thereof. 
 
 3. The end propofed in the inftitution of 
 the Lord's Supper, is exprefied by the Church 
 in plain and few words. Indeed our Savi- 
 our himfelf had fully declared it : It was 
 " for a pepetual remembrance of the facri- 
 " fice of the death of Chrift, and of the 
 " benefits which we receive thereby." That 
 we might never forget who it was that died 
 for us ; and what an infinite treafure of di- 
 vine mercy is thus opened to all true be- 
 lievers. How indeed is it poffible for us to 
 forget what the very nature of the rite conti- 
 nually fuggefts to our minds ? It is not the 
 doftrine, but the death of Chrift, which was 
 defigned to be the object of our remembrance. 
 It is not the death of a good man, who died 
 a martyr to the truth -, but the facrifice of the 
 death of Chrift : his propitiatory facrifice for 
 the Jim of the whole world*. I mould not lay 
 fo much ftrefs on thefe expreffions of our 
 Church, if they were not equally the ex- 
 preffions of Holy Scripture. 
 
 * i John, ii. 2. 
 
 The
 
 314 CHARGE VII. 
 
 The main defign then of this inftitution 
 was to infpire us with gratitude to the Au- 
 thor of our redemption - y and this gratitude 
 is excited by reprefenting and prefiguring the 
 mighty benefit, to be hereafter conferred on 
 us, of pardon and falvation. 
 
 4. But there is alfo a prefent benefit to be 
 obtained, arifing from the confident affurance 
 of thefe future bleflings. This benefit our 
 Church exprefies in the following words : 
 viz. 
 
 " The ftrengthening and refrefhing our 
 "fouls by the body and blood of Chrift, as 
 " our bodies are by the bread and wine." 
 
 This again is * figurative expreffion. But 
 the meaning is fufficiently plain. The facra- 
 ment, as we have faid, is a pledge to allure us 
 of divine mercy. Now this aflurance con- 
 veys bothy?razg-A6 and comfort to the mind of 
 the devout receiver. Strength, that he may 
 overcome the temptations, and comfort, that 
 he may fupport the afflictions, of this morr 
 'tal ftate. Here a wide field opens upon our 
 view. But the time will not permit me to 
 
 enlarge :
 
 CHARGE VII. 315 
 
 enlarge : I have already trefpaffed too long. 
 Only let us keep in mind the distinction be- 
 tween the grace fignified> and the benefit ac- 
 tually obtained. The grace fignified is re- 
 demption and falvation : the benefit imme- 
 diately obtained is only the profpett of ,that 
 falvation, forcibly imprefled on onr minds by 
 this fignificant rite. 
 
 5. The qualifications of the receivers are 
 comprehended in one word ; they are " to ex- 
 " amine themfelves : " to what purpofe, we 
 fhall fee immediately. 
 
 The necejjity of the felf-examination may 
 firft perhaps have been fuggefted by a mif- 
 taken interpretation of a paiTage in one of 
 St. Paul's epiftles * : and it ought not to be 
 diflembled, that there is no pailage in Scrip- 
 ture, which exprefily requires it of us as a 
 condition of receiving the facrament. Yet 
 may not the propriety at leaft of fuch a con- 
 dudt be eafily deduced from the nature and 
 end of the facrament itfelf ? Without repent- 
 ing of our fins pafl, and forming good refo- 
 hitions for the time to come, with what face 
 
 i Cor. xi. 28. 
 
 can
 
 316 CHARGE VII. 
 
 can we approach the Lord's table, and claim 
 to ourfeives the benefits of that redemption, 
 which belongs only to the children of grace ? 
 Without faith in the mercy of God y to pretend 
 that we embrace the offers of mercy is not 
 piety, but hypocrify. Without a thankful 
 remembrance of the death of Cbrift y we clear- 
 ly pervert this holy infHtution in the moft 
 eflential point. Without chanty to all men 
 we are guilty of the utmoft prefumption in 
 applying to ourfeives thofe promifes of par- 
 don, in which, we ought to know, we have 
 no mare. For if isoe forgive not from our 
 hearts every one his brother their trefpaffes, 
 neither 'will our heavenly Father forgive our 
 trefpajjes * This being the cafe, it highly 
 concerns us to ufe every precaution, which 
 may tend to preferve us from fuch aggra- 
 vated folly and impiety : and, as the heart, 
 we know, is deceitful above all things -f, it is 
 beft for us not to truft it; but to fearch 
 out even with a fcrupulous exadtnefs, every 
 fau It and failing which lurks in our breafts, 
 and which perhaps we have had the art and 
 addrefs to conceal from ourfeives as well as 
 the world. 
 
 * Matt. vi. 15. xviii. 35. f Jerem. xvii. 9 
 
 It
 
 CHARGE VII. 317 
 
 It was not indeed fuch capital defers as 
 thefe, which St. Paul cenfured in the Corin- 
 thians. But will any man fay, that there is 
 no way, but one, of receiving the Sacrament 
 unworthily ? If they drew upon themfelves 
 the judgments of God, by confounding the 
 Lord's Supper with a common meal ; may 
 not we alfo have caufe to fear divine ven- 
 geance, if we partake without repentance, 
 without faith, without charity ? Is it not 
 wifer therefore to judge ourfefoes, in thefe ef- 
 fential points, that we be not judged of the 
 Lord? 
 
 I (hall conclude, where I began, with the 
 definition of the word Sacrament. After what 
 has been faid, it will be better undeftood, 
 and more diilinctly applied. A Sacrament, 
 we are told, confifls of two parts : an out- 
 ward fign, and an inward grace. Of the 
 outward ligns there can be no difpute. The 
 difficulty is to afcertain the inward and fpi- 
 ritual grace, conveyed or exprefTed in each 
 Sacrament. Now Baftifm, we fay, denotes 
 our paflage from a life of Jin to a life of holi- 
 nefs. The Lord's Supper, by fetting before 
 us the Body and Blood of Chrift, allures us 
 
 of
 
 318 CHARGE VII. 
 
 of a yet greater change, from death to im- 
 mortality. The grace fignified by Baptifm is 
 repentance : the grace fignified by the Lord's 
 Supper is pardon. By Baptifm we become 
 members of Chrift's Church here upon 
 earth : by the Lord's Supper we are alfured 
 of admiffion into his cverlafting kingdom in 
 
 C O N C I O
 
 C O N C I O 
 
 H ABIT4 
 
 IN TEMPLO BEAT^S MARI 
 Pro gradu Do&oratus in Sacra Theologia 
 ANNO 1758,
 
 C O N C I O 
 
 HABIT A 
 
 IN TEMPLO BEATJE MARI&, 
 ANNO 1758. 
 
 MATT. vii. 16. 
 
 J ATo fuv K*?9v 'UVTUV sTrtytuino-Qt 'etvrat. 
 
 Afruttibus eorum cognofcetis eos. Vulg. 
 
 NOTUM eft omnibus, et pervulgatum, 
 incrcmenta ilia fcientiae, quac hodier- 
 nis philofophis tot lauros peperere, non ma- 
 gis ration i, quam experientiez deberi. Qu^, 
 cum aliis rebus tantam lucem afFuderit, non 
 video cur in ipfa religione pro vana et inu- 
 tili fit habenda. Multse, ni fallor, controver- 
 fise inter Theologos agitantur, quse, fi expe> 
 Y rientiam
 
 322 C O N C I O. 
 
 rientiam audtre velint, illico cefient et con- 
 quiefcant. Multa pertinaciter fane tenentur, 
 quse, fi buic pareatur, plane deferenda fint et 
 abjicienda. Nonnulla fortafle negledta et 
 fpreta jacent, quse bczc demum in lucem pro- 
 ferat, efficiatque ut dignitatem fuam facile 
 omnibus commendent. 
 
 \ _Tl 
 
 Homines, ad agendum nati, de rebus fere 
 qtiibufcunque, quse ad vitam morcfque per- 
 tinent, fatis prudcnter judicant. At de na- 
 tura, providenti, confiliis Dei, cum per- 
 pauca fapientiflimis percipiuntur, turn vul- 
 gus philofophorum quotidie prolabitur in 
 errores vel impios vel ridendos ; fi tamen cui- 
 qnam fano ridere libeat, ubi rebus gravifli- 
 mis fandtiffimifque ftuitorum temeritas ad- 
 mifceatur. Nee intercfb, in operwus Dei 
 perfcrutandis, an infertnone explicando, ver- 
 fentur : cum es fint anguitiae mentis huma- 
 nae, ut, quocunque fe vertat, difficultntibus 
 prematur ; nee fidei minus quam natursc in- 
 tcrpretes in infinitam prope difcefTerint vari- 
 ctatem fententiarum. Hoc interei certum et 
 exploratum habemus, non poffe adverfari 
 religionem Chrifti officiis humanis. Quidni 
 igitur, in diverlis Chriftianorutn difciplinis 
 
 inter
 
 C O N C I O. 323 
 
 inter fe conferendis, ex fruftibus arbores cog- 
 nofcqmus? Quidni ex iis qu ap.erta funt et 
 cognita, de obfcuris et ambiguij judicium 
 
 ? 
 
 Video, primis Evangelii temporibus, totam 
 hanc rationem difputandi et lubricaqi fuiffe, 
 et non neceffariam. At poft tot fecula elap- 
 fi; poft tot formas religionis, longis tempo- 
 rum intervallis natas et extindas; poft tot 
 viciffitudincs rcrum humanarum, in quibus 
 fingujs fere djfciplinse vim fuarn atqu^in- 
 doleijti maniteftis indiciis prodideru.n.t; nobis 
 certe licet ad experientiam provocare, et fa- 
 picntiam quaerere pericvilo alieno. 
 
 -bs > Nee defunt profedlo exeuiplorum docu- 
 menta in utramque partem : facilius laniea 
 invenias, quod vites, quam quod imiteris; 
 
 - totumque hoc genus dicendi prudentius ad- 
 hibetur ad inania et falfa arguenda, quam ad 
 vera et recla connrma'nda. npofffxin, inquit 
 
 fTraye?. A^o T> xpfft 
 
 Quac quidem verba nefcio 
 an fatis accurate ab interpretibus exponantur. 
 Qu^anquam enim viderant hie notari, qui 
 
 Y 2 fimulata
 
 324 C O N C I O. 
 
 fimul-ita quadam bonltate incautos capiant ; 
 contendunt taincn eofdem, fecundum ChrifH 
 mentem, ex morum improbitate dignofccndos. 
 Quod mihi fecus videtur. Neque enim cre- 
 diderim Dominum noftrum eandem rationem 
 monflralTe veritatem exquirendi, qua ipfi 
 *t9&vp9*rt* nos uti cupiunt, ut in retia fua in- 
 cidamus. De moribus agitur, quantum vi- 
 deo, non magtftri, fed difcipuhrum. Redar- 
 guendi errores non ex culpis docentium, fed 
 ex ipfius doftriruz vi et efficacia ad pietatem 
 ct virtutem imminuendam. Qui ifta nobis 
 prascipiunt, unde vits officia turbentur ; undc 
 ratio au<5toritate fua exuatur, dominentur af- 
 fedtus j unde ipfum denique evangelium vi 
 fua et efFe^u deftituatur : ab bis magiftris,. 
 utpote vanis et improbis, cavendum ; etiamfi 
 vel maxime fpeciem pietafis, prs fe tulerint. 
 
 'Ov $vvx.rou ^6>Jpo!i yt.ya.Qo 
 
 Qui verb haec aperte, et fine arte, faciunt,. 
 non funt magnopere reformidandi. Coni- 
 munis enim hominum fenfus, communis uti- 
 litas repugnat. Quapropter Gnoflicorum dif- 
 ciplina, nee diu viguit, nee amantes veras 
 pietatis decipere potuit. Ab Hits prascipue 
 metuendum, qui vim occiiltam adhibent, et 
 
 quafi
 
 C O N C I O. 325 
 
 quafi cuniculos agunt ad virtutem fubruen- 
 dam : qui, quo minus cpnfpici poteft quid 
 agant, eb graviorem intentant ruinam. Ho- 
 ruin fraudibus ut obfiftatur, baud inutile crit 
 principia qua?dam ponere, ad-judicium nof- 
 trum regenduin ; et certos quafi locos defcri- 
 bere, unde ratiocinia noftra peti poffint. 
 Qui in hos perpetuo refpexerit, baud facile 
 erravcrit in fru&ibus dignofcendis, quos variae 
 Theologorum Difciplinse aut prseteritis fe- 
 culis genuerint, aut noflro gignunt: fruc- 
 tuum autcm difcrimine refte conftituto, de 
 ipfis difciplinis quid pronuntiandum fit, facile 
 omnibus patebit. 
 
 Sic igitur flatuendum cenfeo. Omnem 
 difciplinam x.a.^ ven)^$ OTP, quas aut avocat 
 homines ab agendo, aut efficit ut inept a 
 agant, aut ajfeftu magis quam ratione ad agen- 
 dum ducit. Quippe cum base omnia alien.a 
 exiftumem a natura et indole religionis 
 Cbriftianae, turn etiam efFed:us, qui exinde 
 gignuntur, felicitatem imminuunt generis 
 humani. 
 
 J. Primum igitur hoc mihi fumo. Nul- 
 Y 3 lam
 
 C 6 # C I O. 
 
 lam difciplinam vere Chriftianam homines ab 
 dgerido abftrahere, et ad difputandum exciiare. 
 
 Non erat Chrifto inftitutum, ut pbihfophi*- 
 am doceret. Neqtie enim fapientes, fed po- 
 piilum erudiebat : nee diflerendi artem, fed 
 vivendi, hominibus monftrabat. Miffus erat 
 a Deo minifler et nuntius aeternae falutis. 
 Hanc, fuo fanguine empturus, difcipulis fuis 
 proponebat; conditiones ab ipfis prseftandas 
 exigebat. Neque has diverfas diverfis homi- 
 nibus dabat : fed omni difcipulorum ordini, 
 nullo aut ingenii, aut difciplinse, aut condi- 
 onis vit^e, difcrimine adhibito, plane tafdem j 
 quales univerfi, modo adeiTet voluntas, et in- 
 telligere poflent, 'et explere. Quod fi Apof- 
 tolorum nonnulli paululum rccefltrint ab ex- 
 cmplo Magiilri ; id tribuebant pertinacise Ju- 
 dseorum : qui cum puram et fimplicem dodri- 
 riam Chrifli invitis auribus accepiffent, he- 
 ceilario accommodanda fuit docendi ratio ipfo- 
 rum fatiiitati et infipientise -, vel, fiquis idem, 
 dici malit alio verbo, ipforum -pbilofopbia ac- 
 commodanda. Erant enim apud Judsbos phi- 
 lofophi ; quales fcilicet prodire folebant ex 
 fcholis Pythagor^ et Platonis : homines nu- 
 gatores, verbis ludentes, demonflrata ac ficla, 
 
 modo
 
 C O N C I O. 327 
 
 modo figuris et imaginibus involuta, jux^a 
 aeftimantes. Nee mirum infanam hanc fapi- 
 entiarn, qus poft Alexandri tempora toturn 
 fere orbem peragraffet, ipfam quoque Palsef- 
 tinam infecifle, Grsecorurn imperiis diu fub- 
 je&am. Sub eorundem rcgum aufpiciis qui 
 libros Hcbraicos cum Grsecis communicafle 
 traduntur, Gr^ecorum quoque fomniaadHe- 
 braeos migravere. Hinc illae, quas Apofto- 
 ]us damnat, hfafx^iu fetiAww, hinc fortalTe 
 fabula animarum in nova corpora tranfmi- 
 grintium ; hinc denique puerile illud ftu- 
 dium, nomina capUmdi, verba in alienum 
 fenfum detorquendi, hiftoriolas pro libitu 
 fingendi j omnes denique res per Typos -et 
 Ailegorias non modo txponendi, fed, quod 
 minus patienter feras, comprobandi. Cum hi 
 homines alliciendi eflent ad fidcm Chriftia- 
 nam, aut in fide nuper fufcepta retinendi; 
 prudenter fane Apoftoli inveteratis eorum 
 prasjudiciis nonnihil indulgebant, remitte- 
 bantque fortafle aliquid de feveritate et gra- 
 vitate difciplins Chriftianae. Hoc interea 
 certum eft, ab ilia ipfa philofophia magna 
 inala, etiarn Apoflolis viventibus, in eccle- 
 fiam fuifle invcda - 3 quod et ipfi, multis lo- 
 cis, pra^dixerant futuri?m. Untk Divus 
 
 Paulus
 
 328 C O N C I O. 
 
 Paulas Coloflenfibus mandat, caveant nbi ne 
 decipiantur (fie enini redte exponit Grotius) 
 &* ri< <pxa<ro<p;a? xi X E ^ 7rTj;. Nam fruftra eft quod 
 quserunt interpretes, de Gmca an yudaicd 
 philofophia hie agatur. Gum manifesto con- 
 ftet philofophiam Judasorum ex Graecis fon- 
 tibus efie derivatam; pollutam folummodo, id 
 quod neceflario fiebat, Alexandrina et Perfica 
 fuperflitione. 
 
 Quod vcro, iftis temporibus, fidei najcenti 
 impedimento fuerat, id multo magis adult am 
 ct ftabilitam perturbavit. Eadem haec deliria 
 Platonicorum mentcs hominum adeo occupa- 
 runt, ut non tarn viciiTe Chriflus videretur 
 repugnantes Philofophos, quam horum inep- 
 tias fuifle transfufae in dodlrinam Chriftia^- 
 nam : cujus fimplicitatem corruperunt, pul- 
 chritudinem deformarunt, vim atquc efFedum 
 fuftulere. rrejni 
 
 Hinc ortum Theologorum genus : homi- 
 num adeo intemperanter abutentium otio et 
 literis, ut facilius quis- pervenire polTet ad 
 maximarum rerum cognitionem, quam ifto- 
 rum verbofas difputationes, non dicam ani- 
 mo compledti, fed vel current! oculo per- 
 
 firingere.
 
 C O N C I O. 329 
 
 ftringere. Quac tamen difputationes, fi ipfis 
 credamus, non erant paucorum gratia ela- 
 boratae, fed cognofcendse univerfis. Nam fi vel 
 minimum difceflifTes adecretis patrum, adum 
 crat de falute seterna. Dura fane conditio 
 iis propofita, qui faspe decerni viderent de re- 
 bus non intelleftis ; faspe eccleiiam fcindi in 
 varias partes j faspe, intra pauciffimos annos, 
 ct ecclefiam, et ecclefi^ dominos, contram 
 ftatuifle J 
 
 Inter has concertationes tantum abfuit,. ut 
 evangelium Chrifti plenum fuum efiedtum 
 fortiretur, ut ad labem potius et pcrniciein 
 converfum fit humani generis. Inflamrnatse 
 enim hominum mentes; irritata fludia vin- 
 cendi ac deprimendi adverfas partes ; omnes 
 fere provincias Romani Imperii vis et odium 
 pervagata. Dumque hsec nugatoria obflinatc 
 adeo perfequuntur, abdu<5tse interea cogita- 
 tiones ab artibus, non modo elegantibus quas 
 dicimus, fed vere utilibus, vivendi, imperan- 
 di, patriam contra bofles tuendi. Dicitur 
 Archimedem, figuris quibufdam Geometricis 
 intentum, a Romano milite fuifle occifum, 
 At hi homines gravioribus fane iiudiis impe- 
 diebantur, ne aut fibi aut aliis providerent! 
 
 Dum
 
 C O tf C I O. 
 
 Dum enim verborum argutiis occupantur; 
 dura bis ftudiis dies noctefque invigilant $ 
 dum id demum pro magno et prasclaro du- 
 cunt, fiquis nova formula fcntentiam com- 
 ple&atur .nullam ; fa6ti funt, imprudentes, 
 praeda barbarorum. Eorurn nempe qui et 
 fidem, inter plerofque receptam, et praefta- 
 bllem omnem fcientiam, cOrnmuni quafi fe- 
 pulchro condiderunt. 
 
 ' 
 
 . Quod autem artes humaniores damnum 
 acceperant ab inafti aut falfa feligione, idem 
 hoc feliciori temporum forte cumulatim pof- 
 tea rependebant. Cum enim diu fepultai et 
 obrutss jacuiflent, non C^tius ad vitam redi- 
 ere, quam difputantibus adhuc Theologis 
 belium indicerent. Philofophia iane Phto- 
 nis, folio deturbata, line hcnore jacebat. At 
 arrogantior Ariftottles, fcholafticorum prge- 
 dio ftipatus, in locum venerat; et imperi- 
 -tim exercuit plane regium in totum orbem 
 Chrillianum. Nihil erat in evangelic adeo 
 obfcure monftraturn, quod libri Afiftotelft 
 rlluflrare non poterant; nihil adeo breviter 
 didtum, quod non illius afTecl^ multis mag- 
 .nifque voluminibus explicare et dilatare va- 
 luerunt: nihil denique adeo perfpicuum ct 
 
 fimplex,
 
 C O N C I O. 331 
 
 iimpkx, quod hon doftis fuis labbribus in 
 denfam caliginerh abdidere. Nefcio quo pac- 
 to contigcritj iif primi literaru_m inflauratores 
 mallent W'ferem tyrannum, quarh novum. 
 Hc certum eft, mttltos in Platonis caftra 
 transfugiffe. Deindc, asqujito c^rtartiine > fa-r 
 niores quique pugn* le fubtra^icrtint _-; arm if* 
 que contra utr-umque felicit^r verfis, fervilfi 
 jugutri de eervicibus fuis depulere. Eadem 
 nempe a^tas principia vidit reformatde philo^ 
 fophise et religionrs : quae qua IcngiLis a fe in- 
 Vicem recellere, eb latius fe ditfundebant* 
 Quo utraque earum cautius fe abflineret a 
 provincia aliena, eo felicius regebat fuamj 
 co plura et certiora incrementa capiebat. 
 
 
 Fatendum eft infignes has mutationts nee 
 ftatim fa<5tas nee ubique. Nee mirum pro- 
 fecto Pontifices Romanes Ariflotelem in Ca- 
 thedram evexifie, et cum eo quafi communi- 
 -cafTe imperium, cujus fe armis et propugna*. 
 culo tutos fore fperabant. Sed dolendum, fu- 
 iffe qui hujits jugum ferrent, cum jugum 
 papate exuittcnt. Dolendum poftea fummiin- 
 genii viros etiam Platonis deliramenta revcK 
 care voluiffe. Indignandum, his tern pori bus, 
 et in bac luce literarum, exortum efTe genus 
 
 hominum,
 
 33 2 C O N C I O. 
 
 hominum, qui quicquid ineptiarum contra- 
 hi potuerit ex fcriptis omnibus omnium phi- 
 lofophorum, totum hoc deprehendifie fe glo- 
 riantur apud MOSEM et Prophetas > idque 
 etiam efteciiTe nulla animi acie, nullo cogi- 
 tandijabore; fed, quod facile quifpiam cre- 
 diderit, verba et fyllabas expifcarido ! Vobif- 
 cum interea gratulari liceat, pudendam hanc 
 peflem artium, literarum, religionis, in vef- 
 tras asdes nondum influxiflej apud vos ftu- 
 diorum rationes adeo prudenter difpertiri, ut 
 (quantum ah humana arte provider! potuit) 
 v teli quodammodo et muniti fitis contra faedi 
 hujus morbi contagionem. Nam qui vcram 
 philofophiam callent, ab inani. hoc .limulacro 
 longiffime abhorrebunt : et qui veram religi- 
 onem fequuntur, nihil fere invenient in dif- 
 ciplina fua, quod fibi cum philofophis fit 
 commune. Philofophia enim non modo, 
 quod dicitur, paucis contenta eft judicibus> 
 fed etiam ftftatoribus ; Religio, a fumma auc^ 
 toritate profedla, nullius judicium exped:at, 
 aut curat ; vetat, jubet, denuntiat, uni* 
 verfo. In hoc uno conveniunt, compara-r 
 tarn efle utram^ue, ad fummam hominum 
 utilitatem. 
 
 Sed
 
 G O N C I O. 333 
 
 Sed, ut eo redcam, unde paululum for- 
 tafTe deflexit orutio, agendum eft, non Jif- 
 putandwn, homini Chriftianp. Nulkm 
 certe poftulat Fides in Jefum aut fub- 
 tilitatem ingenii, aut a negotiis vacuita- 
 tem. Sit animus ad difcendum, et.ad ob- 
 temperandum paratus, nihil eft quod quis 
 metuat, ne doctrinam Evsngelicam ignoret. 
 Qui fpe modo Eeternre felicitatis Chrifloduce, 
 obtinencfe, ab omni maleficio fe abftineat j 
 aut fiquid admiferit, admififTe doleat, ct ad 
 faniorem animum redierit : qui bonum fe 
 virum, amicum, civem prasftet : is demum 
 vere Chrijlianus eft. Non ilia arbor pro fera 
 ac fterili habendaeft, e qua tarn egre^iiyHk-'^ 
 tut nafcuntur. 
 
 II. De primo errore fatis di(5lum ; notan- 
 dus alter admodum huic affinis tam originc, 
 quam etiam effeclu. Nee enim ifti folum re 
 prehendendi, qui nihil agunt : vix levins pec- 
 cant, qui almd agunt. Quapropter eas quo- 
 que difciplinas repudiandas cenfeo, quae ho- 
 mines avocant a vert's officiis, efficiuntque ut 
 "^ana et inepta fequantur. Qod quis non vi- 
 det ab iis fadtum, qui leviffiini*m Chrifti ju- 
 gum inutilibus ceremoniis onerarunt ? Anti- 
 
 quiffimis
 
 334 C O . N C I O. 
 
 quiffimis fane temporibus nonnulla adjedfo, 
 qus ipfe minimi imperaverat ; alia, per fe fa- 
 cilia,, definitionibus loci atque temporis fa<fta 
 dirlicilia: nee videbant Chriftiani illarum seta r 
 turn, quam parurn interiit ad veram pietatem, 
 quibus diebus fefta celebrentur, quibus locis, 
 
 anqno geilu, qua verborum formula^ Deum ore- 
 mus. Hinc gradatim delapfj in omne genus 
 fuperilitionis-: adeo ut fjngulorurn fere ri- 
 tuum, quos aut Judsei ai^t Ethnici exercyif- 
 fent, veftigia "deprchcnderes in cultq Chrifti- 
 ano. Unde plura funt incommoda confe- 
 cuta : prioium ine quod libertas, quam de- 
 derat Chriftus, teraeritate hominum violata 
 fuit; deinde, quod Pharifaica qua^dam r^li- 
 gionis forma, vita et fpiritu deftituta, *per<? 
 religionis locum obtineret. Dumque, ut 
 prius monftraturn, fapientiam profeffi de ver- 
 bis litigabant, vulgus hominum docebatur, 
 corpus jejuniis macerare; dies noctefque fa- 
 
 ^%r\s cantileuis dare ; in filvas et folitudincs 
 confugere ; ct amentium vel ferarum imita- 
 tione nomen pietatis mereri. Siquis hos do- 
 CuifTet religionem Chrifti cum negotiis pofTe 
 'cpnjungi; veriffimamque eile laudern homi- 
 nis Chrifliani, aliis hominibus prodefle : li 
 
 ' " ad urbes condendas, ad agros colendos, ad 
 
 mercaturam
 
 C O N C I Q. 335 
 
 mercaturam exercendam, ad connubia deni- 
 que jungenda fuifTet hortatus : totam hanc 
 dodrinam, ut impiam 4 lcilicet et prpfanam, 
 communi fufFragio damnalTent. Cum rcc- 
 tiiis multo diiputari poffet, ipforum fenten- 
 tiam repugnare inftitutis Chrifli j quod foci-*- 
 etatem hominum everteret, ipfms nature 
 leges Tclveret, fummamquc neceilario 
 traheret rerum omnium confufionern. 
 
 ^ HJF i r> j(_ -j-jjfi sojp 
 At fuperftitio, multiplex niajum, non 
 unara faciem pras fe fert. Nonnulii, ut 
 rous, parvi ducunt pr^Ecepta magiftri ; et 
 unde malunt ineptias trahere : funt veix? 
 ex ipfo evangclio materiem petunt, ad 
 ftultitws crigenda. Quos quidein homines du- 
 bitandum cenfeo, contemptu magis an mile- 
 ricordia profequi oporteat. llli qui arcanani 
 c^u&ndamjapicntiam in facris libris qiiasrunt, 
 id fi minus prudenter, honorifice tamen inili- 
 tuunt facere : ut Philofophia fcilicet, qusc 
 tantu eft apud eos dignitate, e eoelo demifla 
 videatur ad vitam hominum iliuftrandam. 
 At qui inanes ritus, et certas verbcrum col- 
 locationes, et adorantium geftus fitumque, 
 et reliqua ejufdem farraginis, in fcriptis Apof- 
 tolorum folicito animo explorant ; qui toti 
 
 horrent,.
 
 336 C O N C I O. 
 
 horrent, refiliuntque, ubi vel rem levifllmam 
 yidere fe fufpicentur a priftina forma com- 
 muiatam : hi profe&o, ut id quod fentio li- 
 bere dicam, nee Deum nee Homines norunt ; 
 et in ifta religione, quam tueri fe profiten- 
 tur, plane rudes funt atque hofpites. For- 
 mam enim cultus, a Chrifto defcriptam, 
 quam omnes ipfius difcipuli fervare tenean- 
 tur, invenio nullam. PermifTa hsec omnia 
 judiciis hominum : qui, ft reiigionis fua^ pras- 
 cepta refte intellexerint, de bis rebus mini- 
 me difcrepabunt ; vel fi difcrepent, non con~ 
 tendent, fcientes id tempus adveniffe, a Chrifto 
 
 mstpeirt xi cfxtificioe : quo mentes nempe adoran- 
 tium fpedtantur, non tempora, aut loci, aut 
 formulae verborum, quibus vota proferantur ; 
 omnemque adeo rationem Deum colendi gra- 
 tam illi cenfendam, quae utilis fit colentibus ; 
 pariat veras pietatis. 
 
 HEEC fi majoribus noftris cognlta futffent, 
 quot turbas feditionefque, quantas hominum 
 ftrages, quot converfiones reipublicse, ante- 
 vcrtiiTent ? Si nobh cognofcantur t exemplo doc- 
 ti caveamus. Non is fum, qui contendam, 
 nibil efTe quod corrigi poffit aut fortaffe de- 
 
 beat,
 
 C O N C I O. 337 
 
 beat, in ecclefia Anglican!. Nae'vos quo (clam 
 vidcre videor, quail in pulchro corpore, ad- 
 fperfos. At cat'endum, ne hos temere refcin- 
 dendo, fanguinem -quoque ipfum ducamus ; 
 et, dum parva et fere contemnenda auferre 
 ftudemus, totius corporis vires rhinuantur. 
 Cavencfum.prcEcipue, ne hac'parya pro magnis 
 habeamus :. ne coritemptim adeo exifturnemus 
 de rnundi Domino, quafiy^ cu(a, baud nol- 
 tra, religionem inllituifiet; quafi figna quae- 
 dam honoris, quern ipfi debemus, natura fua 
 arbttraria et mutabilia, pluiis asftimaret quam 
 cartam et integram mentem, quam pedtus forte 
 et.bcne prccparatum ad refitlendum pariter 
 bjkyiditiis voluptatum, minifque adverfantit 
 fortunae, et ad fingula officia vitse humana 
 piilchre et conftanter exequenda. Statuant 
 homines, ut lubet, fafagulis rebus, quae in 
 controverfiatn venire folent ; de tot a quseftione 
 hoc tenendurn : non pofle iftdm ecclefiam mag- 
 nopere reprchendi, quam nos experti vide- 
 mus, ad incrementa literarum et artium, ad 
 juflam regum aud:oritatem, ad pacem. ac li- 
 bertatem populi, ad felicitatem denique uni- 
 verforum civium, quarnplurimum contulifTe. 
 Fateor equidem in difciplina Chrifliana utili- 
 tates hominum in terris nee unice nee prxci- 
 Z pus
 
 338 C O N C I O. 
 
 pue fpedari : at hoc contendo, in omni parte 
 regiminis divini, ardliffimis vinculis inter fe 
 conjungi religionem, virtutem, felicitatem. 
 
 r.3qX/nt>fc : 
 III. Tranfeundum mihi ad tertiam notam 
 
 pravs religionis, carum quas initio comme- 
 moravi. Si hanc breviter expofuero, finem 
 faciam. Nego igitur fieri pofTe ut ijla difci- 
 plina fit a Chrifto profecta, quae afjeffiu ma- 
 gis quam ratlone homines aci agendum ducit. 
 Religio Chriftiana, fi ipfa per fe fpedetur, 
 tranquillis oculis et placidp vultu incedit; 
 nee unquam, quod fcimus, furores Pythios 
 imitata eft, nifi cum homines fluid, dicam, 
 an improbi ? vindtam hanc, et malis debili- 
 tatam, dementise fu^ inftrumentum adhibu- 
 ere. Ex quo fonte plurimi et graviffimi mor- 
 bi, non modo in Ecclefiam fluxere, fed in Res 
 etiam publicas redundarunt. Paucas enim 
 omnino civitates extitere, quze non czedes, ra- 
 pinas, incendia, perduelliones - y omne genus 
 et fcelerum et malorum, ab his rivis ad fe 
 traxerunt. Omnia fane incerta, fimul ac a 
 ratlone recefTerls. Curfus afFecluum varius et 
 mutabilis : eoque magis, fi, prseter naturam 
 fuam, in vana ac imagjnaria ferantur. Quod 
 fi opinio etiam accefTerit de afRatu numinis ;
 
 C O N C I O. 339 
 
 fi, quo propius homines ad infaniam afti Tint, 
 eb certius agitari fe credant a fpiritu quodam 
 divino : turn demiim prompt! funt et parati, 
 ad fidem fpernendam, ad amicitias violandas, 
 
 ad fiindtiuima focietatis jaraYub pedibus con- 
 
 culcanda. 
 ,^nn ,oi3i/ioqx9 r^ivnd oner! 
 
 Fatum eft i^norantia, credo, hiftori^, ut 
 dum Romahen(ium/r^;^(fj < omnibus pateant, 
 
 furor eorum et infama, fi paucos fcriptores ex- 
 cipias, jufta reprehenfione carucrint. Qui 
 horum religionem seflimat'e Velit ab imagine 
 quadam nuper depida, crediderit eos mfuper- 
 
 fiti;ntm qr.idem pronenlbs^ at ab ommfaKa- 
 tlco errore longHIime abhbrrere. - Nblim ve- 
 rb iftis hominlbus fidem adhiberi, qui, dum 
 fcribendi famam aucupcntur, inveftigandi 
 laborem prEetennittunt : nee cequi funt judi- 
 c'es inter diflentientes Chriiiianos, qui religi- 
 onem ecruin univerfam comtehiptu ac rim 
 profequuntur. 'Pervolvdntur modo annales 
 ecclefi^, flicile; patebit, el'egantem ilium fcrip- 
 torem, caiiia" > nt)'n audita, pronunciafle. Mag- 
 na eterrim par's eorum, qui a pontificibus Ro- 
 iiianis inter divos relati funt, egregiurn huqc 
 honorem confecuti videntur, amentia pre- 
 mium et incitamentum. l"ot religioforum 
 Z 2 ordines,
 
 340 C O N C I O. 
 
 ordines, pr^fidiam et columcn imperil Papa- 
 lis, ab amentia fere omnes originem duxere. 
 Tot bella in gentes Barbaras, nulla prorfus 
 fpecie aut juris fufcepta, aujt bumanitatis ad- 
 miniflrata, non tam ex ambitione aut avaritia, 
 quam^ex pia quadam amentia funt profcdla. 
 Cumque celeberrimum illad fedus Gallicum, 
 contrl purioris difciplihs inftauratorcs, Ro- 
 ma inftigante, fufciperetur ; quid duccs illius 
 fpc(ftabant ? quid agebant ? Nempe, ut, in- 
 flammatis vulgi animis, amentiam amentia re- 
 pellerent. Cujus quidem ab utraque partc 
 frudus iimiles confpiciebantur : in bello cru- 
 delitas ; in pace nulla fides ; plena omniafce- 
 ler^BHis, prcditionibus, vi occultA ct pcrfuia, 
 contra Nobiles, contra R.cgcs intcntatiL. Qiii- 
 bus' omnibus ad exam'eh rsvocatis, longe fe- 
 ciis, ac hiftorico nollro vilura fit, dc rdigi- 
 one-Romnn^i lententiam tulcrim. Ea vero 
 pariim content! eft honnnesy/////r7j- reddidiik, 
 
 niii- ex ita!tis7y//2z/zr.f facial. 
 
 ' 
 
 iiis cxemplis rnoniti cavcamus ; non t?.m de , 
 redit'i iuperlhtioins Romans, quihn de novis 
 quibuflfbef dpinionum monuris, uncle leves 
 ct infta'biles vulgi mentes ad fimiles furores 
 poflint incitari. Qpinhnes fortafTe haud fatis 
 
 coniidcrate
 
 CONG I O. 34I 
 
 confiderate dixeram - } cum. magiftri illi infa- 
 nia?, qui pbpulum ducunr, minus doftrind no- 
 ceant, quam rations docchdL A r y?r/certe pro- 
 fitentur ie in nulla re diflentire ab inflilutis. 
 ct difciplina ecclefise Anglicans. In hoc ta- 
 men vehementer differ tiunt,. -quod auftcrita- 
 tern ecclefiae, faclis fi non vcrl^is, rcfpuunt ej- 
 contemnunt. Alii icilicet in agris, alii in do-, 
 miciliis privatis, permulti ad grave hoc mu- 
 nus nee eruditi, nee inilitut;, caufam Chriili 
 fibi agere videntur; Deoque non hominibus, 
 obtemperandum clamant: unwerfi auditoruni 
 mentes quail ftimulis q^Jbufdam agunt et 
 perturbant; et, ii cseteras elcquentiae artes 
 parum callent, ipfa vocis et laterum conten- 
 tione mirantem popellum in furorem rapiunt. 
 
 Commcmorata lunta a nobis tria hominum 
 genera, qus his temporibus ecclefiam nof- 
 tram vexarunt. Qui fi aliis fortafis in rebus 
 paululum inter fe difcrcpent; in iis tamen 
 unde graviffima pericula impendent, plane 
 confentiunt, et iii'dem fludiis feruntur. Nam 
 ct Qpiplikfjpkiam ex libris iacris quaerunt, ct 
 qui formulas Deuui colcndi faftidiore magis 
 quam candide excutiunt, et qui infund pr&- 
 cciicxe audientium animos incendunt j //,
 
 342 C O N C I O. 
 
 cmnes in fen fa gerunt pe&ora contra fanioris 
 doctrine ininiftros : hi omnes de Magiftrati- 
 hiis ecclefin: conqueruntur ; aufftoritatis ju- 
 gum .nqn fcrunt": denique hi omnes tanto 
 animorum ffiilu rem agunt, ut metuendum 
 fit ne ex his fcintillis graviiis aliquod nialum 
 in ciyitiitc exaricrit, ! Nam fi hse turbffi, eti- 
 arn in caftris diverfis, haud contemnendum 
 flrepitum edant \ quid demum facient, fi in 
 unum fe agmen conjunxerint ? fi paucorum 
 impcrio obtempe'rare didicerint ? ^ir via et or- 
 dine bellum gerere ? Radem hoec ferriina, haud 
 ita remotis temporibus, in tan tarn flammam 
 erupifTe fcimus, ut Ecclefia fimul etReipub- 
 lica communi incendio flagrarent. Noflrum 
 eft providcre quo utrarnquc falvam praeftemus, 
 ne iterum fpargantur et incrementa capiant. 
 Nee dixcri's morbum hunc adeo levem, ut 
 minime opus fit medicinam adhibere. Mor- 
 bis nafcentibus facile obfiilitur : adulti et in- 
 veterati medicorum artes contemnunt. Qua- 
 propter levitas hscc et infania popularis oinni 
 ftudio reprimenda eft; ab iis prsefertim, qui, 
 propter vim ingenii, aut eruditionis famam, 
 aut conditionem vitse, pronis auribus a po- 
 pulo audiuntur. Qu^od fiquis me roget, qul- 
 bu> e.rtibus efficiendum fit, ut vulgus homi- 
 
 nuin
 
 C O N C I O. 343 
 
 num ad faniorem doftnnam perducatur 5 ut 
 importunes hos magiftros deferat ac contem- 
 nat, et contentum fit iis prasceptoribus, qui 
 ex inftituto civitatis religionem d^eaitr: 
 fjpid non faciendum fit audacTier pronuntiem, 
 Ut ab omni fcilicet vi abfUneatur ; quid ~fa- 
 iftyidum, non ita facile invchib. Vel fi inve^ 
 nero, malim fqrtafTe 'id ab aliorum exemplis 
 difci, quam quemquam a me commonen. 
 Adfit modo voluntas, .oppurtunitates defutu- 
 ras minime arbitror, vel tela hoftiurn depel- 
 
 mn vu!nc " ftnandi - r' 
 
 ijfii a ; ^u'dhaqrasi 
 
 JiK :q 
 
 m> :q f) 
 
 sms-iCM,; ..- ^niMi 3r 
 
 /t)I : 6^. INI S. 
 
 xffjj rn u ifi 8W q ^minir A 
 ni 3- i;[uba vi; . . ;.- . 
 
 aqoq 
 
 ds ijgna liqai o 
 us ,iin3^ni rniv 131 
 sir piq ,^-ti'V monoiiih
 
 ERRATA. 
 
 
 . 25,1. 24. 
 
 for teaching, r. 
 
 reaching. 
 
 39,1.19- 
 
 factions, 
 
 faction . 
 
 46,1.23. 
 
 afcent, 
 
 alien t. 
 
 57' L *3- 
 
 of, 
 
 to. 
 
 63, 1. 3. 
 
 hang, 
 
 hung. 
 
 106, 1. 10. 
 
 deliberated, 
 
 deliberate. 
 
 123, 1. 7. 
 
 rights, 
 
 rites. 
 
 181,1.24. 
 
 give, 
 
 gave. 
 
 187,1.13. 
 
 difpudandi, 
 
 difputandi. 
 
 200, 1. lilt. 
 
 for, 
 
 or.
 
 DIVINE BENEVOLENCE 
 
 ASSERTED; 
 
 AND VINDICATED FROM 
 
 THE OBJECTIONS 
 
 - 
 
 O F 
 
 ANCIENT AND MODERN SCEPTICS. 
 
 By THOMAS BALGUY, D.D. 
 ARCHDEACON o WINCHESTER. 
 
 Faciam rcm aon difficikm, caufam Dcorum again. 
 
 SEN. dc Pror. 
 
 LONDON: 
 
 Printed for LOCKYER DAVIS, in Holbouro, 
 Printer to the Royal Society,
 
 Havjwv i*v yyifjuuv ctyotfiav, Trct 
 
 7ffcx.(r%fiv ) AFA0O2 yot^ Igi. 
 
 Plut. Non poffe fuav. vivi fee. Epicurum
 
 t "I J 
 
 AD rE R fISE ME Nf. 
 
 THE following Treatife is a fpecimen of 
 a larger work on the fubjecl: of natu- 
 ral religion : why publifhed at this time, will 
 be too eafily conjectured. 
 
 This fubjeft is reducible to three general 
 heads : God's being, his perfection, his mo- 
 ral government* 
 
 I. To prove the being of God, is to prove 
 the exiftence of a wife and benevolent Author: 
 of Nature. The name of GOD would be 
 improperly applied, either to an unconcerned 
 fpectator of natural events, or an undijcerning 
 caufe, or a malevolent author, and contriver, 
 of them. The idea therefore fignified by 
 this name, includes the three attributes of 
 power, wifdom, and goodnefs* 
 
 Power and wiidom will appear in a moft 
 
 amazing degree, if each part of the univerfe 
 
 A 2 proceej
 
 proceed from an Intelligent caufe r and all its 
 parts from one and the fame cauie. Goodnefs 
 is the fubject of the- following papers. 
 
 'II. To prove the perfettion of God, is to 
 prove that he unites in himfelf every &Wand 
 degree of thefe attributes, which really exijlf 
 in the univerfe -, and this,, without any limit, 
 ation of time or place. 
 
 I fay not, that he poflefles all conceivable 
 power, &c. for we are very apt to m-ifconceive* 
 I need not fay, that he poflefTes Infinite power, 
 &c. for this expreffion has no other meaning 
 than what has already been pointed out* 
 
 III. On the fubjecl: of God's moral govern- 
 ment, it ought to be (hewn, 
 
 1 . That men are actually under divine go- 
 vernment. 
 
 2. That the laws of this government are 
 moral. 
 
 5. That the laws are imperfectly executed, 
 4. That the feeming defeats and errors of 
 
 Gou's prefent government will be fupplied and 
 
 cone&ed in ^future Jl ate* 
 
 On the loft of thefe heads God has not feeu- 
 
 fit to give us that full and decifive evidence, 
 
 which our fond imaginations might lead us 
 i ft*
 
 to expedL Nature indeed fuggefis the hopes 
 of future happinefs. But it was referved for 
 the Chriflian revelation to bring life and im- 
 mortality to light. 
 
 The bzft. foundation for fuch hopes, as may- 
 be derived from natural appearances, would 
 be laid in the following proportions : 
 
 i ft. That men will continue to exijl after 
 death, and will continue fubjeft to God's mo- 
 ral government. 
 
 zdly. That their prefent and future exift- 
 ence are parts of onefcheme. 
 
 3dly. That this fcheme will either conti- 
 nually approach to perfection, or become, ir> 
 time, abfolutely perfect. 
 
 From this fketch the reader will under- 
 fland, that the refleclious laid before him, 
 however imperfeft, are no hafty production ; 
 but the refult of care and thought. Poffibly 
 ihe outlines here drawn will, atlbmetime or 
 other, be filled up. 
 
 CON-
 
 C O N T E N T & 
 
 Part the Firft. 
 
 Introduction, p. 5,. 
 
 c- n T r\c u u j- f 1 - Prefervation and de- 
 Seft. I. Of the bodies] ftrufti 8 . 
 
 of men and other an,- '_ & ^ 
 
 raals; in reference to 
 
 . 
 
 which are capable of af- 1>I Deftru ' a ^ -^ 
 feamgamml bodies: v,z. I 
 the caufes of J r 
 
 Recapitulation, p. 39. . 
 
 Seft. III. Of the human mind. viz. I. The 
 underftanding, p. 41. 2. The will, p. 44. 
 
 fifli. Selfilh, or thofe which 
 
 regard ourfelves, p. 49. 
 zdly. Social and malevoienr, 
 3. The paflions, viz. { which regard others, p. 53. 
 p. 47. S^ly. Moral, which regard 
 
 both ourfelves and others, 
 
 ^ P- 61- 
 Remarks taken from Hutchefon, p. 75. 
 
 Seft. IV. On the mutual dependence of men 
 and other animals, p. 77. 
 
 Sedt. V. On the mutual dependence of man* 
 kind, p. 79, 
 
 Objections
 
 CONTENTS. fll 
 
 Objections confidered in 
 
 f On the means of prefervation, p. 2f, 
 Seel. I. { On t/ie means of de- f Obj. i. p. 24. 
 [ flfuaion. jObj.2, ib. 
 
 Obj. 3. p. 25. 
 .Obj. 4. p. 26. 
 
 Sea. IT. Of th.e caufes of pre- f J' Im p ' 3 *' 
 fcrvation and pleafure. [ ^ *' P; 3^ 
 
 (Of the will, p. 45. 
 Of the paffions, fparticular paffions, 
 i rs 
 
 viz. objections I p. 59. 
 againft 1 all the f i. p. 64. 
 
 (^paflions. )[2. ib. 
 
 General objection to the eonftitution of human 
 nature, p. 67. 
 
 IV. Of the mutual dependence of men 
 and other animals, p. 78. 
 
 Seft. V. Of the mutual dependence of man- 
 kind, p. 80. 
 
 Part the Second. 
 
 I. Of the more general laws of divine admir 
 piftration, p. 82. 
 
 1. That the happinefs of men is made to de- 
 pend on their aftions, p. 83. 
 
 2. That they are excited to perform thefe ac- 
 tions by punimmertts, as well as rewards, p. 87. 
 
 3. That, in both ways, they are excited to hurt- 
 ful, as well as beneficial, actions, p. 90. 
 
 II. Of the uniformity, with which God's laws 
 gre adminiftered, p. 91.
 
 rill CONTENT S. 
 
 III. Of the oppofition made by human agents 
 to the ends of divine government, p. 97. 
 i 
 
 Part the Third. 
 
 Introdu&ion, p. 103. 
 
 L Circumftances point- fi. Ourfelves, p. 106. 
 cd out, which may iacline J 2. Thofe we know, 
 us to admit the doclrine on p. 107. 
 prepollent good : refpecV ] 3. Tftofe we do not 
 ing L know, p. 108. 
 
 thofe who are 
 
 II, Objections . : 2. Drawn from war and it's 
 to this doctrine " confequences, p. 117. 
 
 3. The cafes of tyranny and 
 perfecution, p. 120. 
 
 4. The chief events recorded in 
 hiftory, p. 122. 
 
 Appendix, p. 127. 
 
 DIVINE
 
 DIVINE BENEVOLENCE 
 
 ASSERTED, &c. 
 
 THE divine goodnefs is confidered by 
 fome writers as confining wholly in 
 benevolence : by others, as comprehending 
 fome other moral perfectionsj not perhaps 
 reducible to this head. But the idea of 
 benevolence is by all writers included under 
 that of goodnefs; and is at leaft a very 
 affecting and interefting part of it : and this 
 only is the fubjecl of the following difquili- 
 tion. 
 
 That the Author of Nature has been in- 
 fluenced by a benevolent principle, both in 
 framing and preferving the univerfe, is ufu- 
 ally proved from the degree of hnppinefs ac- 
 tually produced in this fyilem ; or at leaft 
 from \\-izprfpollency of good. But this argu- 
 ment alone, may nor perhaps give intire fatif- 
 B faction
 
 2 Dhine Benevolence afferted, &c. 
 
 faclion to a fcrupulous inquirer. If we con- 
 fider the good only, exclufively of the evil, 
 our premifes will be too narrow to fupport 
 our conclufion. If we confider both, we 
 may more eafily fatisfy ourfelves, than prove 
 to the conviction of others, that the good ex- 
 ceeds the evil. 
 
 There are indeed writers of great autho- 
 rity, who think we may demonjlrate the 
 goodnefs of our Creator from the marks and 
 effects of goodnefs difcernible in his work?. 
 When this is once done, we need not, they 
 fay, pay any regard to-contrary appearances; 
 for thac difficulties are not to be urged againft 
 demonstration. Certainly they are not. But 
 in the prefent cafe, it is to be feared, the term 
 is mifapplied. For we fhall not be juftified, 
 on any found principles of logic, in drawing 
 an univerfal conclufion from a partial and im- 
 perfect view. The intention of our Maker 
 is to he collected from the whole fyflem of 
 nature ; fo far at lead as falls within our ob- 
 fervation : not from detached parts of it. We 
 have no right therefore to form any judgnjeut 
 about it, till the evils, as well as the goods, 
 of life, have been fully confidered. 
 
 6 The
 
 Divine Benevolence afferted^ "&c, 3 
 
 The other method of arguing, viz. from 
 the prepollency of good, ftands indeed on a 
 wider, but not perhaps a furer, bottom. It 
 is difficult for a man to eftimate any Jingle 
 pleafure or pain, felt by another man : ftill 
 more difficult to compute thefum of his plea- 
 fures or pains, and then to balance the ac- 
 count. How then mall we be able to efti- 
 mate the clear amount, whether of happinefs 
 or mifery, among the whole race of man- 
 kind ; efpecially if it be confidered, how very 
 Imall a part of our fpecies falls directly un- 
 der our obfervation ? 
 
 It may be more fatisfaftory then to con- 
 fide r feparately the various caufes of pleafure 
 and pain : and to examine how fax thefe op- 
 pofite cffefis were defigned m accidental', i. e. 
 whether either or both were ultimate ends*. 
 If the conftitution and laws of every part of 
 nature appear ultimately intended to produce 
 good ; it cannot but be the joint intention of 
 all the parts. Nor (hall we have any fuffi- 
 
 * By the word ultimate we ooly mean the laft difctrnible in- 
 tention. Our prefcnt ftate may have reference to other ftates 
 and other fyftems. But this being uoknown, proves nothing 
 for, or againtf, the divine goodnefs. 
 
 B 2 cient
 
 4 Divine Benevolence averted, &c. 
 
 cient reafon to reject this conclufion, if many 
 of the phenomena, not all, mew an inten- 
 tion of producing good : and no part, or cir- 
 cumftance, fhew an intention of producingevil 
 except only in fub ordination to good ; which, 
 to the purpofe of our prefent inquiry, is in 
 truth no exception at all. 
 
 Not only we may difcoverthe intention of 
 nature hy contemplating the feveral parts of 
 the univerfe, and the rejpe&ive laws to which 
 each of them is fubject : hut the more gene- 
 ral laws, which extend through God's whole 
 adminiftration, may with great probability 
 be urged as proofs of good or of evil inten- 
 tion. Even the propriety of governing at 
 all by fixed and fettled laws, is a very mate- 
 rial fubject of inquiry : and it may alfo feem 
 to many both a doubtful and an important 
 queftion, how far it is conceivable, that a 
 benevolent author of nature mould permit 
 the good effect of thefe laws to be vffQ/ed-'atid 
 defeated^ the folly and perverfenefs of hu- 
 man agents. When thefe inquiries are 
 finimed, we (hall then come with advantage 
 to cotiiider the actual .refii/t of the various 
 branches of divine adminiftration. 
 
 PA RT
 
 [ 5 3 
 
 PART I. 
 INTRODUCTION, 
 
 THE fame obfervations, which mew, 
 that the phenomena of nature are 
 produced with defign, ufually determine in 
 each particular cafe what that defign was. 
 But, the particular effects being innumerable, 
 the immediate ends of them muft be alfo in- 
 numerable. Thefe effects however being 
 many of. them fimilar, the ends propofed 
 muft be alfo fimilar. Thefe ends then, as 
 well as the phenomena themfelves, are ca- 
 pable of being reduced under certain general 
 heads : that is, they may be diftributed into 
 various clajjes, like effects, or like ends, be- 
 ing thrown into the fame clafs. It is thus 
 we determine the laws which direct thecon- 
 fntntion of nature, as well as the views with 
 which it is fo conftituted and governed. 
 
 B 3 As
 
 6 Divine Benevolence ajjtrtcd, &c. 
 
 As a great number of thefe general laws 
 may often be refolved into one flill more ge- 
 neral ; fo a number of dejlgns may be alfo re- 
 ferred to a yet higher defign, in which they 
 are all included : and it is the bufinefs of phi- 
 lofophers to reduce both to as few and as 
 fimple principles as they can. 
 
 We are firft then to reduce the various in- 
 tentions difcernible in the conftitution and 
 courfe of nature to a few general principles ; 
 and then to comprehend thefe, if that appear 
 to be poffible, under one more general and 
 fimple principle. 
 
 Now the various intentions difcernible in 
 the works of Nature, are all reducible to 
 thefe two ; 
 
 1. To produce a regular fucceffion of men 
 and animals ; including the birth, temporary 
 prefervation, decay, and diflblution of each 
 individual. 
 
 2. To furnifh them with the means and 
 occasions of exerciiing their various powers of 
 perception and action. 
 
 It will appear from a very flight induction, 
 that thefe intentions concur in the various 
 works of nature ; and it will alfo appear; that 
 the firir is fubordinate to the fecond, 
 
 PARTICULARS
 
 Divine Benevolence ajfirted, &c. 7 
 
 PARTICULARS. 
 
 1. Very many vegetables are relative to 
 thefe purpofes ; being defigned in part for the 
 fubfiftence of men and animals, and in part 
 for the various ufes of life. 
 
 2. FoJJtls and minerals were defigned for 
 the ufe of man *. 
 
 3. Springs and rivers are defigned for the 
 fubfiftence and ufe both of men and animals ; 
 for promoting alfo the fertility of the earth, 
 i. e. the production of vegetables; and in this 
 way alfo for the fervice of men and animals. 
 
 4. The earth was defigned for an habitation 
 to men and animals : alfo for the production 
 offoffils, minerals, vegetables. 
 
 5. Thejea was defigned as a habitation for 
 innumerable tribes of fifties; for the produc- 
 tion alfo of vapours, which fall in rain, pro- 
 ducing vegetables for the ufe of men and 
 animals. 
 
 6. The fun and moon are both mediately 
 and immediately neceflary for the fubfiftence 
 and ufe of animals, and efpecially of men. 
 
 * So fays Cicero (de Nat. Deor. lib. n. 0.64) Nee vero fujra 
 terram, fed etiam in intimisejus tenebris plurimarum rerum latet 
 utilitas ; quse, ad ufum homuium ovta, ab hominibus folis 
 invenitur. 
 
 B 4 7 The
 
 S Divine Benevolence ajferted, &c. 
 
 7. The formation of men and other ani- 
 mals was plainly intended for the temporary 
 preclusion of fenfe and motion ; for conti- 
 nuing thefe powers during a limited time of 
 uncertain extent ; for tranfmitting them in 
 fucceflion from one individual to another. 
 
 With \\hat view now are thefe feveralfuc- 
 ceffions of men and animals produced and pre- 
 ferved r Doubtlefs with a deilgn that they 
 fhould live ; /. e. perceive and aft in various 
 ways. And to what purpofe are the feveral 
 individuals deftroyed? Without queftion, to 
 make way for others, that thefe alfo may 
 perceive and aft. There may indeed be other 
 intentions. But this, of iff elf ^ will account 
 for all the phenomena. For the deilgn of 
 caufmg a vaiiety of perceptions and aftions, 
 evidently includes and prefuppofes the deilgn 
 of producing and preferving ; and a defign 
 of tranfmitting life to a new race of beings, 
 equally includes the deilgn of removing, if 
 not of dedroying, thofe which already exift 
 on the fame globe. Perception then and ac- 
 tion, in various kinds, include all the known 
 inten ions of the Author of Nature. But 
 
 this
 
 Divine Benevolence afferted y &c. 9 
 
 this perhaps may require farther illuftratiou. 
 Let us then confider the fubjecT; a little more 
 particularly. 
 
 1. An animal body is a machine endued 
 with various powers of fenfe and motion ; 
 and many of the parts of which it confifts 
 (perhaps all of them) are fubfervient either to 
 the exiftencs of thefe powers, or to the ufe of 
 them. 
 
 2. It is a general law of the animal crea- 
 tion, that thefe powers mull be exerclfed in 
 order to their prefervation : not only becaufe 
 they are ftrengthened by a proper ufe of 
 them, but becaufe, if we mould neglect to 
 ufe them, life itfelf could not be fuftained ; 
 the motive powers being evidently neceflary 
 for obtaining thofe gratifications of fenfe, 
 which' are the means of fupporting the whole 
 machine, and fo of continuing the powers 
 thus employed, 
 
 3. But, as Nature has provided for the 
 employment of thefe powers with a view to 
 their continuance, fo alfo for their continu- 
 ance with a view to their actual employment. 
 
 4.. Yet it would be abfurd to fuppofe that 
 thefe ends are reciprocal. To lay we 
 
 merely
 
 I o Divine Benevolence afferted^ &c. 
 
 merely for the fake of perception and adtion, 
 yet perceive and ad for the fake of conti- 
 nuing our exiftence, is to fay, that the ani- 
 mal machine is formed for no purpofe at all. 
 One of thefe ends mud be principally intend- 
 ed ; the other purely fubordinate. 
 
 5. It would he abfurd to fuppofe that the 
 end principally intended is prefervation ; and 
 that perception and adtion are fubordinate to 
 it: for this is only to fay, that thefe ' efFcdls 
 are conftantly produced, for the fake of mak- 
 ing it pQJJibh, that they fhould be repeated. 
 Whereas, if the actual repetition of them be 
 indifferent, the poffibility of repetition can be 
 no purpofe at all. 
 
 6. The powers however of fenfe and mo- 
 tion may both be ccnfidered as occaiions of 
 our prefervation, and alfo as occafions of our 
 pleafures and pains ; and the pleafures and 
 pains rciulting from them either as fubordi- 
 nate to our prefervation, or as being them- 
 felves the principal ends, for the fake of 
 which we are produced and preferved. For 
 there is no abfurdity in fuppofing, that the 
 very fame feniations, which were principally 
 intended, fhould alfo be made fubordinate to 
 
 our
 
 Divine Benevolence averted, &c. 1 1 
 
 our prefervation, and fo become the occafions 
 of reproducing themfelves. 
 
 In confequence of thefe remarks we may 
 now fet afide the fir ft of thofe general inten- 
 tions, which were above pointed out, and 
 confider perception and aftlon as the fole ends 
 (within the compafs of human reafon) pro- 
 pofed by the Author of Nature. 
 
 But we may advance one ftep farther than 
 this. For the actions, of men and other ani- 
 mals are the caufes of perception to the agent 
 and to others ; and are frequently alfo the 
 caufes of production, prefervation, and de- 
 ftrucUon. Thefe then are to be confidered 
 as fubordinate to perception, which we may 
 fairly conclude to be the ultimate end in the 
 contemplation of our Maker. 
 
 The only queftion remaining is, What 
 kind ot perception was intended by the Au- 
 thor of Nature, whether pleafant, or pain- 
 ful, or both. 
 
 Now the fact is, that men, and all other 
 animals, have perception of both kinds ; and 
 from the frame of their nature, and the cir- 
 cumftances in which they are placed, fuch 
 perceptions muft have been forefeen. But, 
 
 confidently
 
 j 2 'Divine Benevolence afferted, c. 
 
 confidently with this fact, and the foreknow- 
 ledge of it, three fuppofitions may be made. 
 
 1. That the pleafures and pains, arifmg 
 from the conftitution of Nature, were equally 
 intended by its author: /'. e. he was induced 
 to make things, as they are, by both motives; 
 or both pleafure and pain were ultimate ends. 
 On this fuppofition God is a Capricious being. 
 
 2. That the pleafures only were intended ; 
 and that the pains are accidental confequences 
 attending the means of producing pleafure : 
 ;. e. the pains arifing in the prefent fyflem of 
 things are not ultimate ends; but unhappy 
 appendages of a fcheme formed with no other 
 defign then the production of good. On this 
 fuppofition, God is a benevolent being. Or 
 
 3. That the pains only were intended ; the 
 pleafures being nothing more than accidental 
 confequences of the means nfed for caufing 
 pain: /. e. the pleafures are not ultimate ends, 
 but'neceffary parts of a fcheme defigned pure- 
 ly for the production of evil. On this fup- 
 pofition God is a malevolent being. 
 
 Now, previous to a particular enquiry, we 
 may point out perhaps lome cifcumflance--, 
 
 which
 
 Divine Benevolence offer ted, &c. 13 
 
 which will form a ftrong prefumptive proof 
 in favour of the fecond of thefe fuppofitions. 
 
 1 . It is more probable that God is good 
 than capricious ; becaufe the courfe of nature 
 is uniform. Whatever events befall us, good 
 or bad, arife from certain general principles 
 in the conftitution and government of the 
 univerfe. Now, from the nature of a world 
 ib framed, and a government fo conducted, 
 many events would be likely to happen, con- 
 trary to the intention of its Author. But it 
 is not likely, that a capricious Being fhould 
 be conftant and uniform in his methods of 
 afting ; when the ends of his adminiftration 
 would be at leaft equally well anfvvered by 
 variety and diforder. 
 
 2. It is more probable, that God is good 
 than evil. For evil, as far as we can judge, 
 is more likely to be accidental. This ap- 
 pears from experience in the conduct of menj 
 who ufually aft with a defign of producing 
 good either to themfelves or to others. The 
 evil they do is often indeed forefeen, but fel- 
 dom defired or purfued as the ultimate end 
 of aclion. This analogy is not to be flight- 
 ed. Whoever admits the ufual proofs of a 
 
 4 %ned-
 
 14 Divine Benevolence ajjerted, &c. 
 
 defigning caufe of the univerfe, muft allow us 
 to argue, fo we do it with proper caution, 
 from human defigns to divine. But there 
 is flill fomething more in the cafe here. 
 For the production of good requires uniform 
 conduct: and he who acts by rule will of 
 courfe fometimes produce effects not Intended. 
 The intention therefore of producing good 
 may, by accident, occafion evil. But the 
 contrary intention will fcarce ever occafion 
 good : becaufe evil, for the mod pafr, may 
 eafily be produced, without obferving any 
 rule at all ; and often the more eafily on that 
 very account. Add to this, that a good de- 
 fign is in every view more difficult to be exe- 
 cuted, than an evil one ; and therefore is 
 more likely to be executed imperfeftly : i. e. 
 with a mixture of effects foreign to the defign 
 or oppofhe to it*. It 
 
 * When thefe papers \vere firft drawn up, it was believed, that 
 the three fuppofuions above-mentioned were the only fuppofitions 
 which could poffibly be made by one who admits the unity of 
 God. But a late write/ has invented a fourth, viz. that neither 
 our pleafure nor pains were ultimately intended by the Author of 
 Nature. He is fuppofed to be void of benevolence and void of 
 malice. This is totally repugnant to all the experience nxe have 
 of the conduft of intelligent beings. Could it be admitted at all, 
 it would, in a great degree, fubtert the evidence of a designing
 
 Divine Benevolence off cried, &c. 15 
 
 It is perhaps needlefs to obferve that all 
 this reafoning prefuppofes the divine UNITY : 
 a truth, as it feems, eafily deducible from the 
 fim'ilitude of defign, and the unity of defign, 
 which appear in the works of nature. But 
 this fubject is not within the compafs of our 
 prefent inquiry. 
 
 We may now therefore proceed more di- 
 rectly and particularly to examine and lay 
 open the fubjecl before us viz. 
 
 Whether the feveral parts of the univerfe, 
 and the laws to which they are fubject, were 
 defigned by the author of them for the pro- 
 duction of Good. In other words, whether 
 the fucceffive exiftence, perceptions, and ac- 
 tions, of the various animals which inhabit 
 the globe, and the caufes on which they de- 
 pend, all of them proceeding from the inten- 
 tion of their maker, be reducible to a higher, 
 
 caufe at the head of the nniverfe; a conclulion, which refts on 
 this principle, that t/jlfulnejs is a mark of defign. It is true, in- 
 deed, that men, in moil of their defigns, mean only to be ufeful 
 to tbcmjelves : and, in fome of them, aim at ml/chief to others. 
 But all their defigns have a view to the fie/ings of fenfible Beings; 
 and we cannot fo much as imagine an elaborate fcheme to b e 
 formed and executed, without even a wifli, that any perfon living 
 fliould either be the better or the worfe for it. 
 
 or
 
 1 6 Divine Benevolence ajferted, &c. 
 
 or more general intention, viz. the production 
 of happinefs. 
 
 Now, i. The birth and prefervation of 
 animals may be referred to this end, or may, 
 with equal probability, be referred to an op- 1 
 polite end; viz. the production of mifery. For 
 neither happinefs nor mifery can be produced, 
 unlefs animals begin to live and continue to 
 live. The judgement therefore to be formed 
 on this part of the conflitution of things de- 
 pend on \hzjlate and condition allotted to fen- 
 fible Beings in the prefent fyftem. If they 
 are intended for a happy (late, their production 
 and prefervation were inftances of goodnefsj 
 if for a miferable ftate were inftances of ma- 
 levolence. Birth and Prefervation are neither 
 good nor evil. In like manner 
 
 2. The death of animals is, of itfelf, nei- 
 ther good nor evil : not to the individual, 
 unlefs you previoufly determine, whether 
 its life were happy or miferable; not to the 
 fpecies on any fuppofkion. For there is juft 
 as much benevolence in communicating hap- 
 pinefs, and as much malevolence in commu- 
 nicating mifery, to a fiacejpon vt Beings, as in 
 
 confining
 
 Divine Benevolence averted, &c ; i 7 
 
 confining it perpetually to the fame Beings; 
 What one lofes, another N ga"ins. 
 
 To judge then of the general principle^ 
 which includes all the ends difcernible in the 
 Conftitution of things^ we fnuft confider the 
 nature and condition of men and other ani- 
 mals, during their abode on this globe: 
 L e. whether their frame and circumftanccs 
 be adapted to make them happy or miferable. 
 ' In thepurfuit of this inquiry it will be fit 
 to confider, i. The conftitution of the bodies 
 of animals: 2. The external c'aufes which 
 are capable of affecting them : 3. The pow- 
 ers and faculties of the human mind: 4, The 
 mutual dependence of men and other animals. 
 5. The mutual dependence of mankind* 
 
 PREVIOUS REMARK; 
 
 An intention of producing good will be 
 diffidently appiarent in any particular in- 
 ftancej if the thing confidered can neither be 
 changed nor taken away^ without lofs or 
 harm, all other things continuing the fame. 
 Should you fuppoie various things in the fyf- 
 tem changed at once^ you can neither judge of 
 the poffibility, nor the confequenceSj of the 
 change, having no degree of experience to 
 
 direct you. 
 
 C This
 
 1 8 Divine Benevolence averted, &c. 
 
 This remark is to be carried along through 
 the whole proof of divine benevolence. 
 
 I. 
 
 Of the bodies of men and other animals. 
 
 Thefe may be confidered in two views : 
 either in reference to prefervation and de- 
 ihuction, or to fenfe and motion. 
 
 i . Of prefervation and deJlruSilon. 
 
 I. That nature has ufed fit means for the 
 prefervation and fucceffion of animals, is, as 
 we have juft feen, no argument of benevo- 
 lence. The appetites therefore, which are 
 given for that purpofe, determine nothing. 
 Whatever end be propoied by the author of 
 nature, Individuals mujl be preferved,. and the 
 fpecies continued. On fuppofition therefore 
 of good, or of ill, defign, hunger, thirft, &c. 
 are equally necefiary. 
 
 II. On the other hand, the infufficiency of 
 thefe means is no argument of malevolence. 
 Thus the frailty of our bodies, which makes 
 them in many ways liable to deftru&ion, and 
 fure of being defhoyed in time, will evident- 
 ly determine nothing in the preient queftiop. 
 
 2 Fur
 
 Divine Benevolence afferted. Sec. 1 9 
 
 For this only (hews, that the life of each in- 
 dividual was defigned to hzvejbme limit, and 
 that limit uncertain: a defign, at lead equal- 
 ly confiftent with a good or evil principle of 
 action. , 
 
 But tho' no conclufion can be drawn from 
 the accomplijhment of thefe ends, or the degree 
 in which they are accomplished ; yet the 
 manner of doing it may furnifh us with fome 
 remarks. 
 
 III. When we confider the fubject in this 
 view, two circumftances efpecially may feem 
 to deferve our notice. 
 
 ift. That all animals are intruded with 
 the care of preferving tbemfehes, and con- 
 tinuing their fpecies. 
 
 2dly. That we are excited to difcharge thefe 
 offices by reward and punifhment. Thus 
 the neglect of taking fuftenance is punifhed 
 by the fenfations.of appetite : either neglect 
 or excefs is punimed by ficknefs : inatten- 
 tion to danger by external pains. We are of- 
 ten too reftrained from the life of improper 
 food by difagreeable fenfations.* On the 
 
 * See Butler's Analogy, Part I. 
 
 C 2, other
 
 20 Divine Benevolence averted, &c, 
 
 other hand, all the gratifications of fenfe with- 
 in certain limits, may be coniidered as rewards. 
 
 Now thefrft of thefe circumftances will 
 determine nothing. For it has only thefe 
 two effects; to make our exigence mote pre- 
 carious, and to give occafion for the exercife of 
 ouraffive faculties. Indeed, <W&circumftance9 
 are included under certain general laws, to be 
 coniidered hereafter, viz. That the happinefs 
 of men, and other animals, is made to depend 
 on their actions -, and that they are obliged to 
 perform thefe actions under the double (auction 
 of rewards and punifhments. 
 
 At prefent therefore I fhall only flay to ob- 
 ferve, that the rewards, by which we are led 
 to ufe the -means of prefervation, &c, are a 
 ftrong prefumption of benevolence. Prefer- 
 vation indeed and fucceffion were equally ne- 
 ceflary on either fuppofition ; and the acts, 
 of which we are fpeaking, are the neceflary 
 means, by which thofe ends are'to be obtain- 
 ed. But the pleafures attending them are not 
 neceflary. The appetites alone may feem to 
 have been a fufficient inducement. Whatever 
 pleafure therefore we find in gratifying them, 
 beiides the removal of an uneafy fenfation, is
 
 Divine Benevolence offer ted, &c. 
 
 21 
 
 a good plainly Intended for us by the Author 
 of Nature. The fenfes, which produce this 
 pleafure, could not have been f pared, without 
 leflening our happinefs : and might have, been 
 fpared, without difcouraging us from preferv- 
 ing ourfelves and continuing our fpecies. It 
 is clear, therefore, that the Author of Nature 
 deligned, in this inftance, to add to our hap- 
 pinefs. 
 
 Can a fimilar argument be ufed to eftablifh 
 the Gppopte conclu-fion ? I think not. But it 
 will be more convenient to defer this fubject, 
 till we come to fpeak of the more general laws 
 of divine adminiftration. One objection how- 
 ever occurs, which it may he proper juft to 
 touch upon in this place. 
 
 Obj. It is alleged, that the uneafy fenfation 
 of appetite, in many cafes, ftill continues, af- 
 ter the wants of nature have been fupplied ; 
 i. e. when it becomes ufelefs or hurtful ; and 
 that, on the other hand, agreeable perceptions 
 are often annexed to excfffive gratification. 
 
 Anf. To this objection I (hall only an- 
 fwer at prefent, that we are in no fort com- 
 petent judges, how far it VH&pojffibk for the 
 palates and flomachs of animals to be differ- 
 C 3 ently
 
 2 Divine Benevolence afferted, &c. 
 
 cntly framed. We complain perhaps of an 
 evil, which admits no remedy ; or none but 
 what is worfe than the difeafe. 
 
 What more remains to be faid on the fub- 
 ject will fall under another general law of our 
 nature j viz. That we are often excited to 
 hurtful, as well as beneficial, actions. 
 
 IV. But as the means of prefervatlon fur- 
 infti no proof of benevolence; fo neither do the 
 means of dejlruftion furnim any proof of an 
 oppojite principle. It is only the manner in 
 which we are deftroyed, on which any argu- 
 ment can be founded. On this head three 
 things are obfervable ; that the time of dying 
 is various aud uncertain ; that it may be h- 
 tened or delayed by the act of the animal it- 
 felf, or of other animals; and that death is 
 ufually preceded by pain and ficknefs. 
 
 i ft. The firft of thefe obfervations affords 
 an inftance of benevolence. For the conftant 
 forefight of death would render life un- 
 happy *. 
 
 2d. The fecond of them is included in 
 
 . Flat. Conft ad Apoll.
 
 Divine Benevolence afferted, &c. 23 
 
 thofe very general laws, to which \va 
 have often occafion to refer, that the happi- 
 nefs of men is made' to depend on their ac- 
 tions, and the happinefs of one man on the 
 actions of another. 
 
 3d. Nor cafi it be faid that the third affords 
 any juft preemption of malevolence. For 
 pain and ilcknefs inform us of our danger: 
 prevent us from increafmg the mifchiefs, 
 which threaten us, by our own mifconducl: : 
 and often too give room for proper care and 
 fit remedies, by which our* lives may be pro- 
 longed. This conftitution therefore ferves to 
 lengthen the time of our exiftence ; and, if 
 our fta.te here be, on the whole, a defireable 
 fiate, contributes to our good *. 
 
 It lee ms then that the methods ufed by 
 nature, for preferving and deftroying animal 
 bodies, afford fbme proof of benevolent inten- 
 tion, none of the contrary. Let us hear, how- 
 ever, what may be urged on the other fide. 
 
 Now, allowing that pain is ufeful, by 
 giving us notice of our danger, 
 
 P.iit. Ib. 
 
 4 Obj.
 
 24- Divine Benevolence averted, &c, 
 
 Obj. j. It may be fuppofed perhaps, that 
 fome other kind of .notice might have been 
 given, and ought to have been preferred. 
 But this fuppofition, being wholly imaginary, 
 without any fort of foundation to reft upon, 
 may be fafely parted over, 
 
 Obj. 2. It may more plaufibly be alleged,, 
 that the notice is often given, where it muft 
 needs prove ineffectual. For the uneafy fen-? 
 fations, defigned for our prefervation, are felt 
 univerfa/iy ; even in thefe inftances, where 
 we cannot be preferved. But, 
 
 i ft. How do we know that it was pqffibls 
 for the uneafy fenfations to be confined and re- 
 flrained tothofe particular cafes, in which they 
 are capable of producing their full efFecl: ? or, if 
 poffible, that fnch reftraint would not have 
 been attended with greater lofs or harm? 
 
 2dly. We may obferve, that, as know- 
 lege increafes in the world, the number of 
 remedies increafes, both againft outward pains 
 and ficknefs : and that the pains men fuffer, 
 make them more cautious, and more atten- 
 tive to difcover new remedies. Fewer in- 
 ftances therefore are likely Io occur hereafter, 
 in which thefe admonitions will prove inef-
 
 Divine Benevolence qfferied, &c f 
 
 : and the time may come, when the 
 of them will become conjlant\ and no 
 fpecies will remain of painful accidents either 
 inevitable or incurable. 
 
 gdly. The general principle, of annexing 
 pain to the means of deftru&ion, evidently 
 tends to our prefervation : and it is this~ge- 
 neral tendency, of which we now inquire, 
 As to the conjlancy of the laws of nature, in 
 this inftance and in others, it will be the fub-r 
 ject of a diftinct inquiry. 
 
 Obj. 3. Though neither the uncertainty 
 of life, nor the penalties by which men and 
 other animals are compelled to preferve it, 
 afford any evidence of malevolence, when 
 taken feparately\ yet taken together, they af- 
 ford a ftrong proof of malevolent intention. 
 For the frailty of our bodes continually ex- 
 pofes us to danger j and therefore we need 
 frequent admonitions, i. e. frequent pains. 
 God therefore intended that our prefent con- 
 dition mould be exceedingly liable to pain. 
 But, 
 
 j ft. To make this objection conclufive, it 
 muft befuppofed, that fome change could be 
 made in the bodies of animals, which would 
 
 render
 
 26 Divine Benevolent after ted, &c. 
 
 render them hfs frail than they are, without 
 deftroying the means of their prefervation 
 and happinefs ; a fuppofition altogether def- 
 titute of proof. 
 
 adly. Though our bodies are made liable 
 to pain, yet aftual pain cannot, with any de- 
 gree of propriety, be confidered as an object 
 of divine intention. For, if you confider fe- 
 parately the parts of an animal body, each 
 will appear to be intended tot fome ufeful end. 
 There is no evidence that any of them were 
 framed on purpofe to give pain, or on purpofe 
 to be put out of order. Whenever fuch dif- 
 orders happen, they may always be referred 
 to fome general principle, of apparent utility 
 in other inftances. 
 
 Obj. 4. It would be better/or us, that the 
 accidents, which caufe our deftruclion, 
 fhould be without pain and without remedy, 
 than that we fhould be continually expofed to 
 fuch a variety of evils, as a warning only to 
 preierve ou delves. But, 
 
 Anfsv. This objection prefuppofes, what 
 is at leaft uncertain, that the ills of life ex- 
 ceed the goods. For, if life be defireable 
 uoon the whole, it is eligible to fuffer thole 
 
 pains,
 
 Divine Benevolence ajferted^ &c. 27 
 
 pains, which are the means of prolonging 
 it. This may not indeed be applicable to 
 every individual. It is enough, if it hold 
 good with regard to the ujual flate and con- 
 dition of fenfible beings. 
 
 The chief obfervations which have oc^ 
 curred to us on this fubjecl, may be fummed 
 up in one general argument ; which will be 
 difpatched in a few lines. 
 
 Our nature contains various capacities of 
 enjoying pleafure, which appear in no re- 
 fpect neceffary for any bad end. But it con- 
 tains no capacities of fuffering pain, which 
 are not apparently neceflary for fome good 
 end. Ufelefs evil is a thing never feen, un- 
 lefs in fuch inftances, as are comprehended 
 under a principle generally ufeful. Our na- 
 ture therefore affords fome evidence of an in- 
 tention to produce good : no evidence, fo far 
 as we have yet feen, of any intention termi- 
 nating in evil. 
 
 2. Offenfe and motion. 
 
 I. The bodily fenfes afford a preemptive 
 proof of benevolent intention. They are 
 means of pleafure and of information. Not 
 
 one
 
 2 8 Divine Bemvohnte afferted* &c, 
 
 one of them can be taken from us, without 
 evident lofs and harm. 
 
 Some of them give immediate pleafure, 
 as the fmell and tafte : others may be confi- 
 dered as avenues of pleafure, as the fight and 
 hearing, which lead us to the mare refined 
 enjoyment of beauty and harmony*. All of 
 them introduce ideas, the materials of men- 
 tal pleafures : all of them enable us to obtain, 
 pleafure, and avoid pain, by informing us of 
 the occafions of each. 
 
 Our capacity of perceiving pain cannot be 
 urged in abatement of this evidence. Even 
 the dif agree able fenfations, as we have alrea- 
 dy feen, are not without their ufe, They 
 inform us ufually, what would be prejudi- 
 cial to us, and ferve to put us on our guard. 
 No man therefore would wifh to be without 
 them. 
 
 * Filmum enim oculi in his artibus, quarum judicium eft ocu- 
 lorum, in pictis, fi&is, ccelatifque formis, in corpor.um etiam 
 motione, ge/lu, muha cernunt fubtilius : colorum etiam atque 
 figurarum venuftatem atque ordtnem, &, ut itadicem, decen- 
 tiam, oculi judicant. Auriumquc item eft adtnirahile quoddam, 
 
 artificiofumque judicium, quojudicatur varietas fonorum, 
 
 intervallu, &c. quae horoinum folum auribus judicantur. Ofc. 
 de Nat. Peor. lib. ii.-c. 58. 
 
 We
 
 Benevckxce ajjertett) &c, 29 
 
 We have no ftronger iuftance of benevo 
 lence among men, than the affection of pa- 
 rents to their children. And, would not 
 very parent wifh, that his children may 
 have their fenfes compleat ? Would he chufe, 
 that any part of their bodies fhould be infen- 
 fible of pain ? Certainly not. We fee then, 
 that a benevolent affe&ion would lead us, if 
 we ou Helves were to determine, to produce 
 animal bodies with the fame powers of fen- 
 fation, which are given by the Author of Na- 
 ture. We have reafon therefore to conclude, 
 that/tf alfo ads with benevolent intention. 
 
 II. The motive powers of the body are 
 evidently ufeful. Without them we fhould 
 want a considerable part of our aftive facul- 
 ties ; and be unabl* to procure the objeds, 
 which gratify our fenfes. 
 
 Let it be rejnembered, however, that the 
 powers of fenfe and motion are not confidered 
 here, as means of preservation, but as means 
 ofi procuring and enjoying a variety of plea- 
 fures not necejjary to us, and of avoiding 
 pains not defiru5lti}e to us. Though the ca* 
 pacity of preferving ourfelves fhould prove 
 nothing ; yet- the capacity of enjoying thefe 
 
 additional
 
 30 Divine Benevolence afferted, &c. 
 
 additional pleafures will evidently prove a 
 benevolent defign ; for it will prove a defign 
 of giving a happy exiftence, diitlnct from the 
 general intention of providing the means of 
 exiftence. So alfo every faculty, by which 
 we are enabled to avoid pains not dejlruftivc 
 to the body, mews, that thefe pains are con- 
 trary to the divine intention ; and confe- 
 quently, that this intention was benevolent* 
 
 H. 
 
 Of the external caufes, which are capable of 
 offering animal bodies. 
 
 Thefe may conveniently be clafled under 
 two heads : on one hand the cauies of pre- 
 fervation and pleafure ; on the other, of de 
 ftruction and pain. 
 
 i Of prefervation and pleafure. 
 
 On this head we mud purfue the fame 
 
 courfe of reafoning as we did on the laft. 
 
 It is an undoubted fact, that nature has made 
 a fufficient provifion for v the fuftenance and 
 prefervation of animals : fo that all of them 
 are capable of obtaining thofe objects, which 
 
 are
 
 T)hine Benevolence a/ferted, &c. 3* 
 
 tire requifite for the fupport of their lives.* 
 But this fact, of itfelf, proves nothing. It 
 could not be otherwife than it is, whether the 
 intention of our Maker was good or evil. 
 
 It is more material to obferve, that: the 
 caufes of prefervation are alfo caufes of plea- 
 fure ; and that various means of pleafctre are 
 provided, no ways neceflary to our preferva- 
 tion. Thus the feveral forts of food ar e made 
 agreeable to the palate ; of fawers to the 
 fmell ; of found to the ear ; of vijible objects 
 to the eye : and many alfo of the \vorks of 
 nature are beautiful^ as well as ufe'ful ; and 
 furnimed with fuch qualities, as ena ble men, 
 in various ways, to multiply their -pleafures, 
 and live conveniently and happily.- Now all 
 thefe means of happinefs are prefiu nptions of 
 benevolence. For they apparent ly tend to 
 produce pleafure ; and have no a pparent ill 
 tendency in any way whatever. 
 
 Obj. It may be faid indeed, tfc.at thefe ex- 
 ternal advantages are toofcarce for the ufeof 
 all; nay that a very great part of mankind 
 have comparatively but a fmall (hare. Bur, 
 
 jft. We may obferve, in anfwer to this 
 
 objeclion, that many conveniences are not 
 
 C 8 fcarce.
 
 : ^2 -Divine Benevolence offer ted, 
 
 fc arce *. Even the lovveft order of men pof- 
 fei "s. more than is neceffary for their fubfift- 
 enc 'e> and have alfo real and conftant pleafure 
 in t ne ufe of thofe things which their necef- 
 fities require: greater perhaps than often falls 
 to th e lot of thofe who are more plentifully 
 provl led. Now, this is enough to prove a 
 benev olent intention. The objection only 
 (hews. , if it (hew any thing, that we can con- 
 ceive- a conftitution of things, in which great- 
 er ben* ^volence would have appeared : a con- 
 cluiion with which we have at prefent no 
 concern 
 
 2dly. Thofe conveniences which arefcarce, 
 are not the moft important to our happinefs. 
 Often in deed they derive all their value from 
 their fca rcity f. To make them common, 
 would be to make them contemptible. 
 
 3dly. S carcity is only a relative term, im- 
 porting th at fome have more than others. 
 
 *Paffinajace nt albnenta, quae rerum natura omnibus locis de- 
 
 pofuit. (Sen. < le Conf. ad Helvid. c. 9.) 
 
 And 3gajn ( .11.) Nihil homini natura, qucd tieceffarlum fa- 
 
 ciebat, fecit open fam. 
 
 f O miferabili ; s, quorum palatum, nifi ad prttlofos cibos, non 
 
 excitatur! pretiofi aatem non eximius fapor, aut aliqua faucium 
 
 dulcedo, fed rant as et difficultas parandi fecit. Ib. c. 9. 
 
 i But
 
 Divine Benevolence offer ted, &c. 33 
 
 But this circumftance is of no weight in the 
 prefent queftion. For there may be juft as 
 much benevolence in an unequal, as an equal, 
 distribution of things. It may ftill be true 
 that God is kind to all, tho* fome have re- 
 ceived peculiar marks of kindnefs. 
 
 4thly. The wordfcarc/ty is alib relative to 
 human defires. There is much want among 
 the rich : much content among the poor. 
 The objection amounts only to this, that 
 men have fome defires not fatisfied ; i. e. 
 that they are not contented. But the mean? 
 are in their own power*. 
 
 5thly. That very inequality of which 
 we complain, conduces to the general hap- 
 pinefs. The fuppoiltion of univerfal plenty 
 is inconfiftent : for it would prevent labour , 
 the neccffary means of plenty. 
 
 But this very circumftance may be thought 
 by fome to be a frefli caufe of complaint. It 
 has been called a hardfhip, 
 
 Obj. 2. That the advantages of life are 
 
 * Cupiditati nihil fatis eft : nature fatis eft etiam parum. 
 (Sen. de Conf. ud Helval, c. u.) Again : Non fortuna; ifte vitio, 
 (ed fuo, pauper eft.^ Animus eft, qui divites facir. See alfo 
 the ftory of Apic. 'its (c. 10.) cui feftertium centies fgeftas fuu. 
 I nunc& put a /if <#/'.- modum nd rcm pertiaere, non animi. 
 
 D not
 
 34 Divine Benevolence afftrted, &c. 
 
 not ufually to be obtained without induftry. 
 
 In anfwer to this objection, it might be 
 fufficient to refer the reader to that general 
 ]aw of our nature, which makes the happinefs 
 of men depend on their actions. But a more 
 direct anfwer mall be given under the follow- 
 ing obfervations : 
 
 i ft. That induftry is no evil, unlefs by 
 accident. Both the mind and body are fo 
 framed, that a proper exertion of their facul- 
 ties is not attended with pain ; fo that there 
 is no general inconvenience in annexing this 
 condition to the acquisition of good. 
 
 adly. In thofe cafes, where inconveniences 
 arife from exceffive application, fome com- 
 penfation is made by the fubfequent pleafure 
 of reft. 
 
 3dly. That conftitution of things which 
 makes induftry neceffary, tends to prevent 
 evilj not to produce it. For want of em- 
 ployment would, in many different ways, 
 make men unhappy. 
 
 4th ly. The exercife of our various facul- 
 ties, whether for attaining the neceifaries 
 or pleafures of life, is naturally pleafant. 
 Many indeed of our higheft enjoyments con- 
 7 fift
 
 Divine Benevolence averted, &c. 35 
 
 fift in aHon Therefore this conftitution of 
 things, by engaging us to act, promotes our 
 happinefs. 
 
 5thly. The improvement of our faculties 
 depends on the exercife of them ; andj with- 
 out queftion, the more they are improved, the 
 greater good we derive from them. And, 
 
 6thly. It may be juft worth mention- 
 ing, that good things, of whatever kind, 
 obtained by our own induftry, give us pecu- 
 liar pleafure. 
 
 They who are not convinced by thefe rea- 
 fons, may attend, if they pleafe, to the mod 
 faithful pictures, that are extant, of human 
 life. Poets perhaps may defcribe it more 
 juftly than Philofopbers. To Virgil* there- 
 fore and Milton^ let the appeal be made. You 
 may expect in them to find the fubject adorn- 
 ed and embelliflied. But you cannot fuppofe 
 their defcriptions to be oppojite to truth, and 
 direUy repugnant to that nature, whiph they 
 profefs to imitate. See then whether the la- 
 bours of the country are painted by thofe ini- 
 mitable writers in the fame frightful forms, 
 
 * (3eorg. lib. 2. f L'Allegro. 
 
 D 2 under
 
 36 Divine Benevolence offer ted, Sec. 
 
 under which they appear in the writings 
 of iceptical philofophers. On the contrary, 
 chearfulnefs and innocence are the moffc 
 finking features in the admirable portraits 
 they have given us. The hufbandmah and 
 (hepherd are reprefented as happy even in 
 their daily toils ; and happy too in the reft. 
 which fucceeds them. We are told indeed, 
 that induftry is but ill fuited to the natural 
 indolence of man. But it may be faid, with 
 greater appearance of truth, that idlenefs is 
 ill fuited to his natural activity. If Tome men 
 are too indolent ; others are too bufy. The 
 generality love to be employed : and they, 
 whofe condition in life places them above the 
 neceJTity of labouring, ufually impofe on 
 themfelves a voluntary labour, in one kind or 
 other, under the name of pleafure. One 
 would have thought, that men who have a 
 tafte for French books, and French manners, 
 could not have been altogether unacquainted 
 with the fentiment of ennui ; of which that 
 reftlefs people talk ib much,, and which/above 
 all things, they profefs to dread. 
 
 Obj. 3. Induftry itfelf is notfecitre of its 
 reward. The man who labours to fupport 
 
 himfelf
 
 Divine Benevolence aflertedj &c. 37 
 
 himfelf and his family, may yet want not 
 only the pleafures and conveniences, but even 
 the necejfaries of life. 
 
 This circumftance however affords nopre- 
 fumption of malevolence. For, 
 
 i ft. According to the general courfe of na- 
 ture, induftry is the appointed means of ob- 
 taining all the advantages of life : and here, 
 as in other inflances, we are to judge of a de- 
 iign from its regular and cujiomary effects. 
 The exceptions only mew, that it is imperfeft- 
 ly executed. 
 
 2dly. The wants, which arife from thelic 
 accidental difappointments, are not unfre- 
 quently the occafion of good: as affording 
 room for beneficent actions, which, in many 
 different ways, promote our happinefs. 
 
 But it is needlefs to purfue this objection 
 any farther. For this feeming irregularity 
 proceeds from two caufcs, to be confidered in 
 another place : viz. the mutual dependence 
 of mankind, and the uniform government of 
 the material world. 
 
 2. Of deflruftion and pain. 
 
 I. Experience mews, that a variety of cx^ 
 ternal caufes are capable of dejlroying-us* In 
 the air, lightning, cold, heat, peftilence ; on 
 
 D 3 ih*
 
 3 8 Divine Benevolence offer ted, &c, 
 
 the earth, poifons, wild beafts, ferpents : un-- 
 der the earth are laid up the materials, which 
 produce eruptions, and earthquakes : the 
 water alfo may be fatal to land-animals : ac- 
 cidental caufes are innumerable. Every part 
 of nature contains, as it were, the feeds of 
 deftrucYion. 
 
 It is needlefs to infill: on the poflible, or 
 probable, ufes, which fome, or all, of thefe 
 things are capable of ferving. At all events 
 they afford no prefumption of malevolence. 
 For all animals are defigned to die ; the man- 
 ner of dying is immaterial. 
 
 2* It is equally evident, that many exter- 
 nal caufes are capable of producing pain. But 
 it is not evident, and not probable, that any 
 i>ne of them was defigned to produce it; im- 
 Jefs with a view to our prefervation and hap- 
 pinefs. In many inftances pain gives us no- 
 tice of danger ; the refl are accidental confe- 
 quences of good general laws; of laws which 
 cannot be altered without greater harm. 
 
 On the whole, we may affirm, that the 
 inanimate parts of the creation furnifh us 
 with many advantages, not apparently hecef- 
 fary to any ill defign : and expofe us to no 
 difadvantages, but what are either directly 
 
 fubfervient
 
 Divine Benevolence offer ted, &c, 39 
 
 fubfervient to good, or accidental confequences 
 of laws evidently beneficial. They afford 
 therefore fome prefumption of benevolence, 
 none of malevolence. 
 
 It may not perhaps be ufelefs, in this place 
 to recollect the circumftances, within and 
 without us, which have afforded us prefump- 
 tions of divine benevolence. The force of 
 them in this contracted view may more dif- 
 tindlly appear, 
 
 RECAPITULATION. 
 
 i. The Appetites and Senfes, being im-* 
 mediately neceflary to the prefervation of the 
 individual, and continuance of the fpecies, 
 are fo far no marks of benevolence. But the 
 capacities we enjoy of receiving agreea- 
 ble fenfations imply a farther defign than this. 
 For the ends ju ft mentioned might have been 
 as fully accomplished by painful fenfations 
 only -; or, it may be, without any fenfations 
 at all. Whereas, 
 
 i ft. The gratification pf our appetites not 
 only removes pain, but gives pofitive pleafure. 
 
 2dly. The fenfes of fight and bearing are 
 avenues both to their proper pleafures, and 
 to others ; as of beauty, and harmony. 
 
 D 4 3 d1 /-
 
 40 Divine Benevolence aj/erted, &c. 
 
 3dly. All the fenfes enable us to find and 
 to attain objects of agreeable fenfation, and 
 to avoid the contrary. 
 
 It is needleis to apply this reafoning to our 
 motive powers. They are not only necefla- 
 ry to our prefervation, but they contribute 
 greatly to our pleafure. 
 
 We conclude therefore, on the whole, that 
 the conftitution and frame of our bodies af 
 fords a ftrong preemption of benevolence. 
 
 II. In like manner, the correfponding 
 provifion of external things may alfo be coiir 
 fider'd as neceffary to the prefervation of life. 
 We could fcarce fubfift, efpecially in the 
 colder climates, if materials were not provU 
 ded us for clothes and houfes : and we are in- 
 capable of fubfift ing at all without food. 
 
 But, tho' no conclufion can be drawn from 
 the bare fupply of our neceflities, yet the li- 
 beral* fupply of them is a confideration of 
 
 * Sed ilia quanta benignitas naturae, quod tarn multa ad vefcen.- 
 dum, tarn varia &jucunda, gignit? neque ea unotemporc anni, 
 ut Temper &novitate deleclemur & copia.Cic. de Nat. Deor. lib. 
 ii. c. 53. 
 
 Neque tri\mnfcfjptatilus tantummudonoftrisproviiumen-, ufque 
 in deliciaf amaniur. Sen de Benef. lib, iv. c. 5, But fee the 
 whole of the 4th, 5th, and 6th chapters. 
 
 great
 
 Divine Benevoknct after ted, &c. 41 
 
 great weight. The provifion, which is made, 
 of a variety of obje&s, not neceflary to life, 
 and miniftring only to our pleafures ; and the 
 properties given to the neceflaries of life 
 themfdves, by which they contribute to plea- 
 fure as well as prefervation : thefe things 
 plainly fhew a farther deiign than that of giv- 
 ing us exiftence ; a defign of giving us a 
 happy exiftence. 
 
 III. 
 
 Of the human mind. 
 
 The faculties of the mind may not impro- 
 perly be reduced to three : the underftand- 
 ing, the will, and the pafTions. 
 
 i . Of the under/landing. 
 
 i. This word, in its wideft fenfe, 
 comprehends all the various modes of 
 thought : viz. the powers of imagining, re- 
 membering, comparing, compounding, ab- 
 flra&iug. Thefe are indifferent in their ap- 
 plication ; being occalions, as it may happen, 
 either of pleafure or pain. Yet fince the man- 
 ner of applying them depends on our own 
 
 choice ;
 
 42 - Divine Benevolence averted, &c 
 
 choice ; and it is mod likely we fhould chufe 
 to employ them for our own benefit : they 
 are fo far preemptions of benevolence in 
 the Author of Nature. Thus, for inftance, 
 Imagination is of evident advantage to us* 
 For, befides that it has fome pleafures peculiar 
 to itfelf, it is the necefiary means both of ob- 
 taining pleafure, and avoiding pain $ without 
 it, no fchemes could ever be formed for the 
 direction of our conduct. 
 
 The memory of paft events helps us to 
 judge of future; and to difcern the confe- 
 quences of different ways of acting, propofed 
 tp our deliberation. 
 
 . The powers of comparing, compounding, 
 and abftrafting, are many ways ufeful to us ; 
 particularly as to them we owe the ineftima- 
 ble advantages offfeecb and reafon*\ by which 
 
 * Jam vero animum ipfum mentemque hominis ex quo fci- 
 tntla intelligitur, quam vim habeat, qualis fit: qua nc in Deo 
 quidem eft res ulla praettantior. Cic de Nat. Deor. 1. ji. c. ^9. 
 And again, Jam vero domina rerum eloquendi vis, quam eft prae- 
 clara, quamque divina ? Ib. 
 
 The whole of this chapter, and the two next are much to the 
 purpofe. Pope and Bolingbroke have paid little attention to a 
 difcourfe as beautiful as is juft. 
 
 WC
 
 Divine Benevolence ajfcrted, &c. 43 
 
 we are enabled both to form defigns and to 
 execute them. 
 
 Add to all thefe powers the affbciathn of 
 ideas : on which feveral of the preceding 
 operations depend ; and which therefore can- 
 not but be beneficial in its general influence, 
 tho' in fome particular inftances it may 
 chance to miflead us. 
 
 In general, we may conclude each of thcfe 
 faculties to be advantageous, becaufe the want 
 of any of them would be efteemed a great 
 lofs, and the perfection of all extremely de- 
 fireable. 
 
 ii. Underflanding, in the more confined 
 fenfe of the word, is the name of that faculty 
 by which we are enabled to form true con- 
 ceptions of the parts andproperties, efpecially 
 the relative properties, of objects prefented to 
 pur view : either on the one hand by analo- 
 gical reafoning, grounded on the teflimony of 
 fenfe, or on the other hand by demonjlratlve 
 proof grounded on intuition. 
 
 This faculty, at lead fome degree of it, is 
 neceffary for the prefervation of life. But 
 jhis could not be the whole intention of it. It 
 
 was
 
 44 Divine Benevolence averted, &c, 
 
 was evidently defigned to promote the bap" 
 plnefs of life. For, 
 
 I ft. It is the fource of a peculiar plcafurc, 
 attending the purfuit and diicovery of truth. 
 
 2dly. It is the neceflary inftrument of ac- 
 tion. Without it we fhould aft in vain, or 
 in ways deftru&ive to our happinefs. By it 
 we difcern the methods of avoiding evil and 
 obtaining good. 
 
 3dly, This faculty contributes greatly to our 
 happinefs by making one msm agreeable and 
 ufeful to another. 
 
 But the true value of it may" bed be efti- 
 mated by the misfortune of lofing ir. Few 
 perfons, on this head, would be of the fame 
 mind with Him in the poet, who thought it 
 an injury to be reftored to his right fenfes. 
 
 2. Of the Will 
 
 This faculty alfo was Intended is* our good ; 
 and is therefore an inftance of benevolence in 
 the Author of our beings. For, 
 
 i(t. That,conftitution of nature, which 
 makes us affive beings, enables us to follow 
 
 the
 
 Divine Benevolence afferted, &c* 45 
 
 the dictates of the underftanding ; and by fo 
 doing, both to avoid evil, and to obtain good. 
 
 2dly. We feel a peculiar fatisfa&ion from 
 fuccefs in either kind, when we are confcious 
 of owing it to our own conduct. Whatever 
 advantages we acquire by ikill, or induftry, or 
 virtue, give us double pleafure on reflection. 
 
 3dly. Action itfelf conftitutes a main part 
 of our happinefs. There is a fingular pleafure 
 in chufing for ourfefaes, and in profecuting 
 the objects of our choice. 
 
 4thly. Virtuous actions give ftill a fuperior 
 happinefs j both from our confcioufnefs of 
 defert, and the approbation we obtain, or 
 think we obtain, from other intelligent 
 beings. 
 
 Obj. It may be alleged perhaps, that the 
 ImperfeElion of human underftanding, and the 
 uncertainty which attends the determinations 
 of the will, leave every man's happinefs in 
 a precarious Hate. The faff cannot be dif- 
 puted. The account of it will fall more con- 
 veniently under another head. It may be 
 better however to run the hazard of fome re- 
 petition, than to pafs it over intirely in this 
 place. 
 
 The
 
 46 Divine Benevolence ajjerted, &Ci 
 
 The objection, when fully ftated, will 
 ftand thus. 
 
 That conftitution of nature, which makes 
 us intelligent and free beings, is the occafion of 
 evil as well as good ; perhaps of more evil 
 than good. For men hurt, by the abufe of 
 their faculties, both themfelves and others : 
 they have peculiar pain too from the fuffer- 
 ings they bring on themfelves ; and they are 
 expofed to remorfe and infamy from acting 
 againfl the interefts of fociety. It may fuf- 
 fice, at prefent, to anfwer to this objection, 
 that, 
 
 i ft. More of men's actions are beneficial, 
 than hurtful. 
 
 adly. The benefit was intended^ the Au- 
 thor of Nature, the harm was not intended. 
 For the harm, as will appear afterwards, 
 always arifes from the abufe of fome bene- 
 ficial principle. The general frame and con- 
 flitution of our nature, with the fituation 
 and circumftances in which we are placed, 
 incline us to a right ufe of our faculties. 
 
 3dly. The power of being happy or mife- 
 rable, as we will, is more likely to be the 
 gift of a good than an evil being. For all 
 
 men
 
 Divinf Benevolence ajjerted^ &c. 4.7 
 
 men defirt happinefs. Therefore all are 
 likely to purfue it. 
 
 If any force remain in this objection, it be- 
 longs to another head : namely, the tempta* 
 tions by which men are led to act wrong. 
 The power of acting either conftitutes or 
 caufes our higheft enjoyments : and is not, 
 of itfelf, any caufe at all of mifery. Leav- 
 ing then this part of the objection to its pro- 
 per place, we need only obferve that the 
 pojjible abufe of our faculties is by no means 
 to be put in competition with the good they 
 actually produce. No man, I fuppofe, 
 would willingly be deprived of them, to 
 avoid the danger of fuch abufes. 
 
 3. Of the pajfions. 
 
 The various modes of pleafure and pain 
 which arife from imagination or reflection, 
 arc fometimes diftinguimed into internal fenfes 
 affeflions, and paffions. There is no great 
 ufe in the diftinction ; and great difficulty in 
 applying it, fo as to refer every fentiment to 
 its proper clafs. I mall therefore compre- 
 hend them all under the general name of 
 pafliom*. 
 
 * Sec a flight theory of the paffions at the end of this treatife. 
 
 I\ O .V
 
 48 Divine Benevolence ajfertcd, &c. 
 
 Now the powers we poflefs of receiving 
 pleafure or pain indifferently, by means of re- 
 flexion, may be confidered as preemptions 
 either of benevolence or malevolence, accord- 
 ing as the conferences refulting from fuch fen- 
 fations are beneficial or hurtful* But it fhould 
 not be forgotten, that we receive fome plea- 
 fures on reflection, which have no pains to 
 balance them. Such are the pleafures re- 
 ceived dire&ly from all objects, either of 
 imagination or underftanding, which appear 
 great j beautiful, or new. Such alfo are the 
 pleafures received indirectly from the various 
 modes of imitation, conftituting what are 
 called the liberal arts. The oppofite fenfa- 
 tions, if there be any, are too infignificant to 
 deferve notice. 
 
 Themoft obvious divifion of ihefaj/ions is 
 into thofe which refpeft ourfehes and thofe 
 which refpel other men: and thefe laft 
 again may be diftinguiflied intone/Wand ma- 
 levolent paffions. To thefe feveral* clafles 
 muft be fubjoined the moral fenfe^ the ap- 
 pointed guide of them all.
 
 Divine Benevolence ajferted, &c. 49 
 
 i. Of the felfijb Paffions. 
 
 1. Self-ejteem, and its oppojtte, are probable 
 means ofpleafure. For every man has it in 
 his power to enjoy the one, at leailfome de* 
 gree of it, and to avoid the other. 
 
 They are alfo evidently ufeful: by exciting 
 us, on the one hand, to enlarge our capacities 
 of doing good, and to apply them properly ; 
 on the other, to forbear all fuch conduct as 
 might difable us from being ufeful to ourfelves 
 and others. Thefe fentiments, when pro- 
 perly regulated, differ but little from what is 
 called a virtuous/r/^, and a virtuous fiame. 
 
 Suppofe a contrary conftitution. Suppofe 
 the ordinary frame of the human mind to be, 
 what we fometimes obferve in very uncom- 
 mon perverfions of it. Suppofe that every 
 man valued himfelf in proportion to the infig- 
 nificance or the hurtfulnefs of his character, 
 and could not reflect without blufhing on his 
 inclination or ability to do good It is eafy 
 to fee what muft be the confequence. 
 
 2. Selnfh defires, and averfions may in ge- 
 neral be considered as ufefui and neceuary. 
 
 E They
 
 6 Divine Benevolence ajfcrted, &c. 
 
 They excite us to ufeful a&ions, and reftraiti 
 us from hurtful ones. 
 
 In regard to the objeSls of thefe pafiions, it 
 muft be remembered, that all our defires aim 
 either at pleafure and the means of producing 
 it*, or the means of removing ar>d preventing; 
 pain. Hence, 
 
 rft. The &thtQ of property. This inclina- 
 tion gives rife to almoft all the bujinefs tranf-- 
 acted in private life : i. e. caufes all the 
 happinefs, ariling from the induflry of pri- 
 vate men. 
 
 adly. The defires of dominion, and liberty. 
 The former encourages men to expofe them- 
 felves to fatigue and danger for the fervice of 
 others : the latter is a check on thofe who 
 have acquired dominion, and difcourages them 
 from abufing it. 
 
 3dly. Thedeilreof honour. This paffion 
 is many ways ufeful to mankind. 
 
 i It excites us to deferve honour, by ac- 
 quiring the ability, and improving the diipo- 
 
 * The cujlomary means. Thefe, from nffociation, become ob- 
 jefts of defire, even when the pleafing effect is uo longer expeftcd. 
 Thus men de&icfame, and, in Tome fort they defire/w/rr/y, even 
 after death. 
 
 5 lition.
 
 foivine Benevolence offer tea*, &d. i 
 
 fition, which nature has given us, to pleafe 
 and to benefit other men. 
 
 2d.lt renders men dear to each other, if they 
 make a proper ufe of it; and fo increafes their 
 propenfity to acts of kindnefs and benevolence. 
 On the other hand, 
 
 3. It retrains them from fuch conduct, as 
 would render them odious or contemptible i 
 fuch as might either tend to produce evil, or 
 leffen their capacity of doing good. - 
 
 Our avei fions arc aimed againft pain and its 
 caufes, or againft thofe caufes which are de- 
 ftructive of pleafure. Hence, 
 
 Death is of courfe an object of averfion ; a 
 conftiturion plainly tending to our preferva- 
 tion, and probably to our pleafure. 
 
 It is needlefs to purfue the other objects of 
 thefe paffions ; which are juft as many as the 
 different kinds of fenfation, and the different 
 caufes of each. 
 
 Something however muft be faid of their 
 general laws : the principal of which are thefe 
 three. 
 
 i ft. They depend jointly on our opinion of 
 
 the probability of an event, and of its efficacy 
 
 in producing pleafure or pain. Defpair kills de- 
 
 E 2 fire.
 
 2 Divmc Benevolence offer ted, &<*. 
 
 fire. This occafions us to apply our endea* 
 vours, where they may be ufeful ; and to for- 
 bear fruitlefs purfuits. At the fame time it 
 fets us free from ufelefs uneafinefs. 
 
 idly. They are more forcibly excited by 
 particular pleafures and pains, than by general 
 views. Thefe laft are of uncertain effect, 
 leaving too much to the determination of rea- 
 fon ; and could not fo fafely have been truft- 
 ed by nature in fome of her moft important 
 operations. The obfervation is peculiarly 
 applicable to fuch defires as are founded on 
 bodily appetites. The paflions grafted on 
 thefe appetites, and aiming at particular ob- 
 jects, are much more violent, and ought to be 
 fo, than the calm defire of our general intereft 
 and happinefs. 
 
 3dly. They are more forcibly excited by 
 near than diftant objects The former are 
 more likely to be within the reach of our 
 endeavours. The next clafs of paflions are, 
 
 3. SelfifhJ0y and forrow. Thefe are indif- 
 ferent at leait ; as only ferving to enlarge the 
 fphere of our pleafures and pains. Nor do 
 
 thefe
 
 Divfne Benevolence averted, &c. 53 
 
 thefe pains afford any fort of prefumption a- 
 gainfl the divine benevolence. For they are 
 confequences of the powers of 'anticipation and 
 memory ', both beneficial: together with the 
 power of feeling uneafinefs from paft or fu- 
 ture tvents ; which is alfo beneficial, fince 
 without it neither anticipation nor memory 
 could influence the will. It is to be confi- 
 dered therefore as an accidental ill confe- 
 quence of a good general conftitution. In- 
 deed thefe powers cannot be taken away with- 
 out an intire (reflation of human action. 
 
 Sorrow too, in many kinds, has its immedi- 
 ate ufe ; more perhaps than fufficient to be 
 weighed againft it. For, while kept under 
 proper regulations, it is a powerful excite- 
 ment to aftion ; prompting us to a vigorous 
 exertion of our faculties, that we may procure 
 either remedies or compenfation. 
 
 2 . Of the f octal and malevolent paj/ions. 
 
 i . Refpeft and love are ufeful by rewarding 
 and encouraging men's ability and inclina- 
 tion to do good. 
 
 E 3
 
 54 Diving Benevolence offer ted, &c. 
 
 Refpeft affords an encouragement to the 
 acquifition of ufeful talents : reflrains men 
 from giving offence, and excites them to 
 pleafe thofe, who are able to ferve or to 
 hurt them. 
 
 Love, in general, is a pleafing fentiment ; 
 and is alfo a caufe of benevolence, The par- 
 ticular kinds of love are evidently benefi- 
 cial. 
 
 i ft. Conjugal love promotes the ends of 
 marriage : retrains men's defires to a fingle 
 object, and rewards their fidelity. By thefe 
 means it promotes fuch an intercourfe be- 
 tween the fexes, as is fnoft beneficial to fo- 
 ciety. 
 
 2dly. Parental love rewards the care and 
 fatigue of the parent in providing for his 
 offspring, as well as in preserving and edu- 
 cating them. By thefe means help is ob- 
 tained for thofe, who moft want it. It is 
 obvious too, that the affections of children to 
 parents are not reciprocal This would have 
 been an unneceffary precaution : for the pa- 
 rent ufually wants not the afliflance of the 
 child, 
 
 3 dly.
 
 Divine Benevolence offer ted, &c. 55 
 
 3dly, Love, anting from any kind ofper- 
 fonal werif, is an encouragement to merit : 
 and love to benefaftors rewards and "encou- 
 rages bene^icenc^. 
 
 4thly. Love of acquaintance, befides that 
 we may fuppofe it to be included under the 
 lafl head, makes men moft Inclined to do 
 good, where they are moft able to do it : and 
 encourages, becaufe it rewards, a frequent 
 intercourfe among them. 
 
 2. Contempt and hatred difcourage and pu- 
 nifh men's inability to do good, o,r their in- 
 clination to do harm e 
 
 Contempt gives uneafinefs to the objects of 
 it : and this uneafinefs excites them very 
 powerfully to remove the caufe of it ; by 
 correcting, fo far as they can, the qualities 
 which produce it, and acquiring fome degree 
 of credit and consideration in the world. 
 
 Hatred, though a painful, and fometimes 
 a hurtful, fenfation, yet in the intention of 
 nature is beneficial. For, 
 
 i ft. A general hatred of bad men is a con- 
 ftant difcouragement to hurtful actions. 
 
 E 4 2dly.
 
 56 Divine Benevolence afferted, &c. 
 
 2dly. Hatred arifing from perfonal injury 
 is a defence to each individual. For both the 
 hatred itfelf and its confequences flrike a ter- 
 ror into thofe, who ivi/b to injure, 
 
 ^dly. No fuch pafiion ufually arifes to- 
 wards benefactors or grangers, where it would 
 be evidently hurtful : it arifes only on the ap- 
 pearance of harm done or intended, or good 
 neglected to be done ; in which cafes it muft 
 be generally beneficial. 
 
 There is only one exception to this rule, 
 viz. 
 
 Hatred, arifing from competition, or com,- 
 parifon. But this feems only an accidental 
 confequence of a good general conftitution. 
 For hatred ufually arifes, and ought to arife, 
 towards thofe who give us pain: though, in 
 this particular inftance, the good effecl of it 
 may appear more doubtful than in others. 
 Lt is npt however altogether without advan- 
 tage : as ferving to increafe emulation ; i. e. 
 a laudable defire of raifing ourfelves to a level 
 with others, if not of furpaffing them in 
 ufeful talents. 
 
 3. Benevolent
 
 Divine Benevolence offer ted, &c. 5^ 
 
 3. Benevolent defires and averfions, with 
 the hopes and fears, joys and forrows, that 
 attend them, are a very material part of this 
 fubje&. The general utility of thefe fenti- 
 ments admits of no difpute ; they give every 
 man an inter eft in the happinefs of others, and 
 by confequence excite him to do good, and to 
 forbear evil. 
 
 The particular laws of this paflion are alfo 
 beneficial. Thus, 
 
 i ft. Compafflon is made Wronger than the 
 oppofite fentiment. For the miferable, not 
 the happy, need our affiftance. 
 
 2dly, Companion itfelf is not Invariable. 
 The fee/ings of it decreafe, as the habits pro- 
 duced by it increafe : i. e. the uneafy fenfa- 
 tion is made to abate, in proportion as it be- 
 comes lefs necefiary. 
 
 3dly. The oppofite fentiment is alfo varia- 
 ble ; but in a contrary direction. The plea- 
 fure we feel from the happinefs of others in- 
 creafes with our habits of beneficence. 
 
 4thly. The pain of companion is attended 
 with agreeable reflexions. We are told by an 
 excellent judge, that the very tears of virtue 
 
 are
 
 58 Divine Benevolence aflerted, &c. 
 
 are pleafing : and this pleafure is, in mofl 
 cafes, fufficient to balance the pain ; and pre- 
 vent us from checking a fentiment fo ufefut 
 to fociety. 
 
 5thly. Benevolence is produced and in- 
 creaied by refpecT: and love : it is leffened or 
 xkftroyed by contempt and hatred. This 
 conftitution ferves to mark out particular ob- 
 jects of our affedlion : which would other- 
 wife be weak, becaufe it would be general, 
 And that thefe objecls are properly marked, 
 no one can doubt, who confiders the eaufes, 
 on which the paffions abovementined are 
 found to depend. By them we are prompted 
 to do good to thofe who beft deferve or moft 
 want it ; and to attempt good, where our 
 endeavours are moft likely to fucceed. 
 
 4. Malevolent defires and aversions, tho* 
 always painful, and fometimes hurtful, yet, 
 in the intention of nature, are beneficial. * 
 The fame caufes which produce hatred, pro- 
 duce ill-will) which is the confequence of 
 hatred : and both thefe paffions, under pro- 
 per regulations, promote the general good. 
 
 When
 
 Divine Benevolence afferted, Sec. 59 
 
 When we wifh ill to others from a 
 principle of indignation againft vice, or even 
 refentment of perfonal injuries ; the fentiment 
 leads us to promote the interefts of fociety by 
 oppofing or puniming bad men. 
 
 When our ill-will proceeds from com- 
 petition ; it ftimulates us the more to acquire 
 thofe advantages to ourfelves, for which we 
 envy others : or to avoid the difadvantages, 
 which in them we behold with pleafure. 
 And this was pretty plainly the intention of 
 nature. For, independently of fuch compe- 
 tition, the pleafure of others gives us no pain, 
 & v, v. ; unlefs in perfbns whom we are ufed 
 to confider as private or public enemies : nor 
 do we feel in any cafe the fentiments of envy 
 and malice, where thofe fentiments would 
 be altogether ufelefs ; as, for inftance, when 
 we reflect on the talents or fuccefs of others, 
 in circumftances totally unlike our own. 
 
 Obj. But whatever advantage may arife 
 from our malevolent pafiions, they are fup- 
 pofed to give unnecefTary pain, and to occa- 
 fion unneceflary mifchief : for that the felfim 
 and focial paflions, under the direction of 
 
 reafon,
 
 60 Divine fiewvofence averted? &c. 
 
 reafon, are fufficient for producing the fame 
 ends. Our regard to others, as well as our- 
 felves, will excite us to repel or punifli hurtful 
 actions ; and our reafon will enable us to dif- 
 cern the confequences of fuch actions, and to 
 guard againfl them. 
 
 In anfwer to this objection, it is to be ob- 
 ferved, 
 
 ift. That men wilt not be engaged by thefe 
 motives, to repell or punim ill actions, when 
 the mifchief to be expected from them is ei- 
 ther dtftant or general. 
 
 2dly. That thefe motives, if they wait for 
 the direction of reafon, will operate too 
 Jlowly, and fo the opportunities of exertion 
 will often be loft. 
 
 3dly. That the refiftance and punifhment 
 may often be prevented by the ofpofition be- 
 tween focial principles and felfim. 
 
 4thly. That men are likely to be reftrain- 
 cd from profecuting or punifhing offenders by 
 Indolence and companion. 
 
 5thly. That the fuppofed utility of maler 
 volent paflions is fully confirmed by experi- 
 ence.
 
 Ervine Benevolence offer te^ &c. 61 
 
 pnce. In the prefent ftate of things, neghEl 
 in refitting or puniming is juft as frequent, as 
 excefs . Remove the influence of indignation, 
 and refentment, and it will become much more 
 frequent, evidently to the harm of fociety. 
 
 I am fenfible, after all, that a writer 
 muft lie under great difadvantage, who 
 fpeaks one word in favour of fuch odious 
 paflions, as hatred and malevolence. But are 
 not men mifled in this inftance, as in others, 
 by the imperfection of language? A good 
 man, it is fuppofed, never hates^ never bear 
 ill-will to his neighbour. But the fallacy 
 lies here, that when thefe fentiments are 
 confined within reafonable bounds, the ob- 
 noxious names are not given them. Sure it 
 is, that no human bread: is free from them ; 
 and were they totally baninSed the world, 
 the mifchiefs of fuch a change would proba- 
 bly be more, and greater, than is ufually ap- 
 prehended. 
 
 3. Of the Moral Senfe. 
 
 This fentiment (it is feldom, I confefs, cal- 
 e&zpaffiori) is undoubtedly beneficial. When 
 applied to ourfelves, it rewards our virtues, 
 
 or
 
 62 Divine Benevolence ajferied^ &d. 
 
 or punimes our vices. When applied to 
 others, it directs our love and hatred, our be- 
 nevolence and malevolence, to proper ob- 
 jefts. 
 
 But it is chiefly important, as applied to 
 ourfelves : by exciting us to gratify our bene* 
 volent inclinations, and rewarding our com- 
 pliance ; and by difcouraging us from giving 
 way to other inclinations, when they inter- 
 fere with thefe : alfo by deciding the conteft 
 between inconfiftent paffions, and enabling 
 us to preferve our minds in tranquillity : alfo 
 by making our conduct uniform \ that the oc- 
 cafional impulfes of paffion may not engage 
 us in contrary purfuits, and unavoidable dtf- 
 appointments : laftly, by increafing our atten- 
 tion to diftant and general objedts, and re- 
 preffing the violence of particular defires and 
 averfions, which might lead us to neglect our 
 true happinefs. 
 
 Some perfons, mifled, I fuppofe, by the 
 abufe of words, allow no fuch fentiment to 
 exift in the human mind. But no one, we 
 may prefume, who admits the reality, will 
 difpute the ufe of it. 
 
 Not
 
 W/z* Benevolence afferied, &c. 63 
 
 Not only the fentiment itfelf, but the<&- 
 gree of it, is what it ought to be. We may 
 imagine perhaps that a higher degree would be 
 ftill better ; a more effectual guard to our own 
 virtue, and a more powerful reftraint on the 
 conduct of other men. But, fuppofing only 
 our underftanding and paffions to continue the 
 fame in all other refpects, the change propofed 
 would be a change for the worfe. For it 
 would render our efteem of others very dif- 
 ficult, and our felf-efteem impoffible. Should 
 you think to avoid this inconvenience by in- 
 creating only the fenfe of moral good, without 
 increasing the fenfe of moral evil (a thing per- 
 haps impracticable), men would become lefs 
 cautious of their conduct:, and lefs attentive 
 to their moral improvement. But this is a 
 fubjet to be refurned in another place*. 
 
 * -Some writers have imagined, that no conclufions can be 
 drawn from the date of the paffions for, or againil, Divine Be- 
 nevolence ; becaufe they are not innate, but acquired. This is 
 frivolous. If we are fo framed, and placed in fuch circumstances, 
 that all thefe various paffions muji be acquired ; it is juft the fame 
 thing as if they had been planted in us originally. It is true, in- 
 deed, they may fall into an unnatural ftate; a ftate contrary to their 
 vfiuil courfe, and to the intention of our Maker. But that is 
 {juite another matter ; and will immediately come under a di flinch 
 coniideration. 
 
 Having
 
 64 Divine Benevolence afteried, &c. 
 
 Having thus gone through the confidera- 
 tion of thejevera! paffions, it may be proper 
 to attend to the objections which are made to 
 all of them. Of thefe the moil material are 
 the two that follow. 
 
 Obj. Firft, that all our paffions, even 
 while they remain in their natural ftate, often 
 give occafion to wrong condnft. For that 
 they excite indifferently in all circumftances, 
 even in thofe where they are not to be grati- 
 fied without damage to ourfelves or others. 
 
 But to this obje&ion there needs no other 
 anfwer, than that God governs the world by 
 general laws ; a point to be confidered at large 
 hereafter. , 
 
 Obj. 2. It is alledged that all our paffions 
 are liable to abufe ; and that fuch abufe gives 
 occafion to great mifchief, both private and 
 focial. The fact indeed is certain ; but the 
 objection may be anfwered in various 
 \vays. 
 
 j ft. The power of abufing our paffions is a 
 part only of that general difpenfation, which 
 makes human happinefs depend on human 
 conduct. 
 
 idly. The aftual abufe proceeds in a great 
 degree from the imferfeftion of our under/land* 
 
 ing
 
 Divine Benevolence averted, fr. 65 
 
 ing ; a circumftance, as will afterwards ap- 
 pear, of no weight inthe prefect queftiou. 
 
 jdly. Thefe abufes appear to be 'accidental 
 only, not intended by the Author of Nature** 
 Nay, they arc plainly contrary to his inten- 
 tion : and one part of the harm ariiing frorri 
 themierves as a penalty ; obliging men, in fome 
 ^ degree, to rejirain fuch abufes in themfelves 
 and others. Now, it is from the ciiflimary 
 and -natural (late of the paffions* not from 
 occasional variations, that we are to collect the 
 delign with which they are given us. 
 
 4thly. Even thefe accidental abufes are 
 often remedied. For the abufeofone paffioti 
 frequently corrects the abufe of another : and 
 the excefs of a paffion in one perfon fre- 
 quently balances the defeat of it in another* 
 
 5thly. The general ftate of the paffions is 
 what it ought to be* The direction of each is 
 ufually right : and the degree of each is com- 
 paratively right. No one can he confidera- 
 bly weakened, through the whole human fpe- 
 cies, without great harm, fuppoting all th* 
 
 * Non idcirco (Cic. de Nat. D- or. lib. 3. c. ;8.) non optimfc 
 ftobis a Diis efffcfrovifum, quod inuhi eorum beneficio pervtrjl 
 
 F reft
 
 66 Divine Benevolence after ted, &c. 
 
 reft to remain as they are. Nor is the force 
 of the paffions too great, when taken all toge- 
 ther. Were the amount of them lets, thro* 
 the whole race of mankind, and we were to 
 approach io much the nearer to the apathy of 
 the Stoics: this luppofed reformation of our 
 nature would neither make us more ufeful 
 ribr more happy ; but, on the contrary, would 
 deprive us of the chief joys of life, and the 
 moft powerful fprings cf human aclion *. 
 
 We have now gone through our enquiry 
 into the various powers of the human mind ; 
 and have examined fcparately, what prefump- 
 tions they afford of good or ill intention in the 
 Author of Nature: and the refult has been, 
 that tile underftanding, the will, and the 
 pallions, are each of them adapted to good 
 end*) tho' accidentally indeed the occafion of" 
 evil. Yet this, it ieems, is not fufficient. 
 There are fome writers who object to the 
 frame of our nature, not on account of its 
 wifitnefs, but its imperjettlon. I will firft (late 
 Uie objection, and then examine the force of 
 it. 
 
 Piut. Coilf. ild Ap. 
 
 General
 
 Eivine Benevolence offer ted, &c. c-; 
 
 General objection* 
 
 It is alledged, that our bodies are exceedingly 
 frall-y Ibthat ourhappinefs is incontiniial danger 
 of interruption from external accidents j fome 
 from ourownrriifcohducl: ; Tome from the mif- 
 conducl of others ; fome without any fault, ei- 
 ther in us or them. Now why, it is find, are we 
 expofed tofo much hazard 5 Why placed with- 
 in the reach of innumerable caufes of mif- 
 chief, which we are too blind to avoid, and 
 too weak to withftand ? Even with the ut- 
 moft: care and vigilance, it is many times im> 
 poffible for us to efcape them, or to fupport 
 ourfelves under them. Yet God 'might, if 
 lie had pleafed, hav efecured us from them all. 
 He has not pleafed : therefore he is not bene- 
 t'olent. 
 
 The mind too, we are told, as well as the 
 body, is maiiifeftly dekcuve. Its powers are 
 contra-fl^d and limited, to a degree which de- 
 feats, in a great meafure, the main ends for 
 which they are (aid to have been given us. ^ 
 Our reafortj we know, is often unable to direct 
 us to what is good : often cxpofes us ta 
 F ? ml
 
 68 Divine Benevolence after ted, &c. 
 
 miftakes, which lead to evil*. The moral 
 
 'faculty itfelf is liable to be mi/led by fiich 
 rniftakes. Even when it is rightly directed, 
 it is infufficient ; being too weak to prevail a- 
 gainft the appetites and paflions. Now all the 
 confequences of this imperfect conflitution 
 werediftinclly forefeenby the^//6crofit; and 
 he might, if he had pleafed, have given us fo 
 high a degree of underftanding as would have 
 rendered us infallible ; and fo quick a moral 
 fenfe as would have rendered us impeccable. 
 Yet, tho' hefaw the mifchiefs which would 
 arife from human imperfection, and might 
 have prevented them, he did not chuje to pre- 
 vent them. The ill therefore which fol- 
 lowed was Intended by him : and it may rea- 
 fonably be concluded, that he framed and con- 
 ftituted us as we are, with a dejlgn of making 
 us vicious and miferable. 
 
 I believe it will not be denied, that I have 
 given this objection its full force. Yet we 
 
 * Sentit domus uniufcujnfqoe fentit forum ur, quemad* 
 
 moJum ratione rede fier, fie ratione peccetur. See this, and 
 much more, alledged by Cotta in Cic* de Nat. Deor.lib. j.c. 27. 
 
 Again (c. 31.) In hominnm vitiis ais effe culpam. Earn de- 
 difies hoininibus rafioue, qu vitfa calpamcjue excludcref. 
 
 A fhall
 
 Dhine Benevolence ajjerted^ &c. 69 
 
 fhall foon fee, that it has no force at all, but 
 what arifes from prefumption and folly. 
 
 For in the firit place, the objectors will 
 never be able to prove, -what they aflert with 
 the utmoft confidence, that God might have 
 made us more perfect than we are. Mofl fure 
 it is, that he can do all things poffible. But 
 are we, in any degree, competent/tfdjgpjof the 
 bounds of poflibility r We can hardly ftir one 
 frep farther than we have experience for our 
 guide. When this guide fails us, we have no 
 bottom to (land upon; unlefs we will truft to 
 a principle very apt to miflead us, that whate- 
 ver man can imagine, God can effect. But, 
 
 adly, If we allow them the poffibility of 
 greater perfection, they will dill be unable to 
 prove the expedience of it. For who can take 
 upon him to fay, that the production of a lefs 
 perfeft being may not be he ft for the unfaerfe? 
 We fee, in this fyftem, the advantage, and 
 even neceiiity, offubordination. May it not be. 
 equally neceflary to the good of the-whole ? 
 We need not indeed to flop here. For, 
 
 3dly, It may be bed for man in particular, 
 
 that his/7>y?ftate mould be an imperfect one. 
 
 This appears .probable even from -analogy. 
 
 F 3 Men
 
 *ro Divine Benevolence offer ted, &c. 
 
 Men would be unfit for the part allotted to 
 them in their riper years, if they were not 
 trained up in the clifcipi'me of childhood. May 
 not, in like manner, the 'whole of our preient 
 life be a ilate of ^lifcipline ? a neceffary prepa^ 
 ration^for a higher flate? If fo, our complaints 
 will amount to nothing moie, than that we 
 are children firft., before we are men.- Nay, 
 thofe very im perfections, of which we com- 
 plain, are, in one view, of evident importance 
 to us : I mean, as they afford room for the 
 acquifition of virtuous habits ; habits of refo- 
 lutlon and atie'tnion* Attention could have 
 no place at all, if our judgement were infalr 
 lible; for perfect fecurity excludes all care: 
 and refoluiion would be ufeleis, if we had no 
 difficulties to fut mount. And may not the 
 virtues, which are thus acquired, be the necef- 
 fary foundation of our fupreme happinefs ? 
 May not our puffing with prudence and for- 
 titude thro* the uncertainties and dangers of 
 this prefeut ftatd, be the neceffary means of 
 attaining that higher degree of perfection, to 
 which \ve ignprantly and prefumptuoufly put 
 ;n our claim, before we are qualified to re- 
 it; It is plainly not the method of na- 
 ture.
 
 Dhine Benevoknce affcrtecl^ &c. ( 7 r 
 
 turc, in other parts of the creation, to obtain 
 her ends injl an tane nifty. Perhaps therefore 
 perfection cannot be thus attained; but men, 
 mufl be gradually formed to that capacity 
 and temper, which are to make them happy, 
 for ever. 
 
 Even if all thefe conjectures (hotild fail 
 (which are furely more probable than any 
 thing that can be fet againft them), ftill the 
 argument alledged will be found incon- 
 clufive, For, 
 
 4thly. The evils to which we ar.e expofed 
 in this imperfect ftate appear to be accidental^ 
 not natural, effects of our frame and condition. 
 Every part of the body, and every faculty of 
 the mind, was evidently defigned for the good 
 it produces : but there is no appearance that 
 any of them was dciigncd to pioduce evil j 
 both becaufe the production of evil affords a 
 lefs certain proof of intention, and becaufe al- 
 ib it is Infrequently produced by any afiign- 
 able principle in human nature*. Let us 
 
 fuppofe 
 
 * Thus, for inft.mce, the^; ;w6 \v;is dcfigned for digeQion, 
 no: indigeltion; the cyt-s for feeing, not for (marling ; the Jiit .'or 
 walking, not ior the pains of the gour. 
 
 F 4 So
 
 7 2 Divine Benevolence offer ted) &c. 
 
 fuppofe however, for a moment, that the ills 
 of life were actually included m the divine in- 
 tention ; yet this hinders not, but that our na- 
 ture may have been conftituted by a wife 
 and good being. For, 
 
 5thly, Should we admit, that the bodies 
 of men might have poiTeffed a greater degree 
 pf ftrength and firmnefs, without iofs or harm 
 hi any other refpeft ; yet our p relent frailty 
 will prove only a limitation of benevolence, 
 not a total want ofit ? in the Author of Na- 
 ture. Should we admit farther, that our in- 
 tellectual and moral powers wight have been 
 advanced to a higher degree of perfection^ 
 without defeating any good purpofe whate- 
 ver ; yet the defects of \\hich we complain, 
 will only (hew a deficiency, as we might fancy, 
 in the divine goodnefs : they will afford no. 
 prefumption of malevolent intention. It avails 
 nothing to fay, that this imperfect conftituti? 
 on gives occafion to ^-I'/'/.-Forit was kindnefs, not 
 malice, to intend a mixed lyllem with a fupe- 
 
 So a',ain the pafiion ofjiwtie was defigned M prevent dirgrnce- 
 ful aitions, rot furely f) influence an unhappy mother to the 
 W.*rder of her o>yn child. 
 
 rior
 
 Divine Benevolence afferted t &c. 73 
 
 nor tendency to good : juft as much as to 
 produce a fmaller degree of good, unmixed 
 with evil ; which, I prefume, no one would 
 have denied to be a clear proof of benevo- 
 lence. If you require all the ill to be re- 
 moved, and yet all the good to continue ; you 
 require in effect more good, i. e. a higher de- 
 gree of benevolence. But the arguments, by 
 which we prove the Divine Benevolence to a 
 certain degree, are not overturned by object- 
 ing, that a greater degree is conceivable. I 
 am now arguing on the very unreafonable 
 fuppofition, that human conception is the 
 meafure of divine power. Yet the objector, 
 when poffefTe.i of every advantage which this 
 ftrange fuppofition can give, has no way of 
 fupporting himfe.f, but by an argument as 
 void of fenfe as it is of gratitude ; "God has 
 given us nothing, becauie he has more to 
 give :" an argument, which proves equally 
 ngainft every imaginable condition of being ; 
 and therefore proves, in reality, againftof. 
 
 " Not fo, it will be faid, for God may, if 
 he pleafe?, give all : may totally exhaujl his 
 own power by forming the beji fyftem pojjib/e.
 
 74 Divine Benevolence averted, &c. 
 
 Had he done this, there would have been no- 
 thing left either to afk or to wim." But nei- 
 ther will this fuppofition have any better fuc- 
 cefs in eluding the force of our prefent argu- 
 ment. 
 
 For why may we not fay, with the philo- 
 fophers of a neighbouring nation *, the beft 
 fyftem poffible has aSlually taken place r Let 
 him, that can, comfute the aflertion. While 
 it remains unconfuted^ it will be found an in- 
 vincible obftacle to all arguments againft the 
 goodnefs of God. 
 
 We might here conclude this branch of 
 our inquiry ;.bnt_the lubjecT: of human na- 
 ture is fo very important, that it may not be 
 improperto colledl: fome of the preceding ob- 
 fervations into a fingle point of view. For 
 this purpofe the following fhort abstract is 
 laid before the reader. It is chiefly taken 
 from a book lefs known, and lefs valued, than 
 
 * See the TkneKeit of M. I^eiunliz : with whom alfo apices 
 Balbus in Cic. de Nat. Deor. 1. u. c. 34. 
 
 Cujus quidem adminiftratio nihil habet in fe quod reprehendi 
 poffit :exiisenirn naturis ^uzserant, quodefflci c^/// 
 
 fecluni cit.
 
 Divine Benevolence offer ted, &c. 75 
 
 it deferves, Mr. Hutchefon's Treatife on the 
 Paflions. 
 
 Remarks on the utility ofourfenfes andpaffions. 
 
 1. The appetites of hunger, thirft, fleepi- 
 nefs, prevent us from neglecting the means of 
 prefervatn ; inform us of the times, when 
 thefe means are to be ufed ; and overcome 
 
 -our averfion to labour in the attainment of 
 them. 
 
 2. The appetites of the fexes prevent us 
 from neglecting the means of continuing the 
 ipecies ; and overcome the apprehenfion of ex- 
 pence and trouble in the care and education of 
 children. 
 
 3. The fenfe of external pain is, in a good 
 meafure, neceflary to reftrain us from hurting 
 ourfelves : the pains of ficknefs, to put us 
 on feeking for proper remedies. Nor is the 
 degree of thefe pains too acute. For we fee, 
 in fact, they are not alwaysy//^V;z//y acute, 
 to anfwer' their ends compleatly. 
 
 4. The various tribes of felfifh affections 
 and pafiions are all therefult of thefe fewne- 
 
 ceffary
 
 j6 Divine Benevolence a{ftrted, &c. 
 
 ceflary principles : and therefore this part of 
 the conftitution of our nature affords us no 
 arguments agamft the benevolence of its Au- 
 thor. 
 
 5. Were fatjeljijlj appetites and paffions 
 left alone, we fhould be greatly indifpoled to 
 ads of beneficence, and frequently engaged 
 in acts of a contrary tendency. They are 
 properly balanced therefore by & fympathy with 
 others : whence it come.s to pafs, in a variety 
 of cafes, that their interefts become ours ; and 
 excite n" mi iar paffions incur minds. ,Thts 
 fympathy is ftrongeft where it is mod need- 
 ful : i. e. in the misfortunes of others. The 
 pain we feel from compajjion is of evident ad- 
 vantage to mankind. 
 
 6. The oppofite paffion of refentment is ne- 
 ceflary to reftrain injuftice, (the effecloffelf- 
 jm paffions frequently, and fometimes offi- 
 cial) by making it dangerous to the aggreflbr. 
 
 7. S&ameand remorfe either reftrain us from 
 ill conduct, or lead us to repent and reform. 
 They cannot be thought too ftrong. For 
 they are often found ineffectual. 
 
 8. Any
 
 Divine Benevolence offer ted, &c. 77 
 
 8. Any increafe ofthefel/i/b paffions, with- 
 out a higher degree of underftanding, would 
 make men unfit forfociety : and, on the other 
 hand, an increafe of \hzfocial paiiions would 
 qualify us to be heroes of romance, rather 
 than re nfonable beings. 
 
 IV. Of the mutual dependence between man and 
 ether animals. 
 
 Men unqueftionably receive benefit, in va- 
 rious ways, from the brute creation : and they, 
 in return, fromthe ikill and induftry of 
 men *. Now 
 
 i. This is an argument of God's benevo- 
 lence to men : which appears by his making 
 fo plentiful a proviiion for their convenience 
 and happinefs. 
 
 * Accedit etiam ad nonnullorum animantium conferva- 
 
 ionem et falutem hominum etiam follertia et diligeotia. Nam. 
 muhse pecudes funt, qux fine procurations hominum falva* 
 fle non poflunt. Cic. de Nat. Deor. lib, u. c. 52. 
 
 In C. 63. of the fam book, Balbus proves, on the other hand, 
 Ipfas beftias hominum gratia generaws etl. He inftances in 
 fheep, dogs, oxen, fwine, &c. 
 
 2. It,
 
 78 Divine Benevolence after ted > &c. 
 
 2. It is alfo a proof of his benevolence to 
 Inferior creatur.es. For inanimate and vege- 
 table fubftances might have anfyvered our 
 ufesjuft as well. The addition therefore of 
 life and fenfe (hews, it was God's intention to 
 give room for more happinefs in his crea- 
 tion ; and, the care we take of brute animals 
 being the condition of our deriving advantage 
 from them, it appears to have been farther 
 intended that fuch care mould be taken. 
 
 Obj. Some brutes are .ufelefs ; others 
 deftrutive to man ; and, they, on the other 
 hand, furfer and die for bis convenience. To 
 this may be anfvvered, 
 
 i ft. That the ufeleffnefs of any part of the 
 animal creation, only (hews the dependence" 
 not to be uniucrfaL Still thefe very animals,- 
 however ufelefs to us, afford arguments of di* 
 vine benevolence : for they are all of them 
 made capable, in forne degree, of enjoying 
 pleafure. 
 
 adly. The brutes, which are de/lruftive to 
 men, afford no argument of malevolence. --- 
 For it was not the intentioji of nature that 
 
 me it
 
 Divine Benevolence ajjerted, &c* 79 
 
 men fhould be Immortal '; and the manner of 
 their dying is a circumftance of little mo- 
 ment. 
 
 gdly. To the remaining part of the objec- 
 tion we fay ; Thofe brutes, which are ufeful 
 to man, derive in general more good than ill 
 from their connexion with him. If the lives 
 of fome of them are mortened by it, they 
 have, while they Jive, care taken of them, 
 and a better provifion is made for them in all 
 refpects, than they were capable of making for 
 themfelves. Add to this, that a much great- 
 er number of thefe animals is fupported by 
 human induftry,than could po.Tibly'have fub- 
 lifted, if the earth had remained without cul- 
 tivation. 
 
 It is true, indeed, that men fonietimes^#/ 
 the power they have over animals. But what 
 power will they not abufe ? 
 
 V. Of the mutual dependence cf mankind. 
 
 ' This constitution affords a flrong prefump^ 
 tion of divine benevolence. 
 
 :. Becaufe it*gives room for theexercife of 
 humaq virtue. 
 
 2. Becaufe
 
 So Divine Benevolence ajjerted t &c. 
 
 2. Beeaufe it gives rife to the pleafures of 
 friendflxp 9 and to thofe which we derive from 
 the ejleem and benevolence of other meii. 
 
 3. Becaule it unites men in foclety ; and fo 
 leads them on to every enjoyment they re* 
 ceive from their mutual intercourfe. 
 
 Still indeed we lie open to the objection fo 
 often repeated, and fo applicable to almoft 
 every circumftance of our condition in thia 
 world, viz. 
 
 Obj. Men are continually abufng their 
 power over others ; and thus numbers iuffer 
 by one man's fault. 
 
 The obje&ion however may be anfwered in 
 many different ways. 
 
 i ft. The faults of men were not intended \>y 
 their Creator. All inftances of mifconduct 
 in them are contrary to his will ; and almoft 
 all are contrary to their own intereft, which 
 naturally all men purfue. 
 
 2dly. All our faults arife. either from the 
 conftitution of the human mind, or the exter- 
 nal circumflances of our fituation ; both 
 which have been already vindicated. 
 
 3dly. The good effects of focial intercourfe 
 fas; overbalance the ill ; and therefore thefe 
 
 can
 
 Dtviftg Benebolehcs afjtrttd, &c. 8 1 
 
 can only weaken, not deftroy, the force of the 
 argument. 
 
 Hitherto we have fought for arguments in 
 the different farts of the conftitution of na- 
 ture, and the particular laws to which each 
 of them is fubject. The next objecl: of en- 
 quiry will be thofe more general laws, which 
 extend thro* God's whole adminiftration : and 
 thefe alfo will be found to fuggefl probable 
 arguments of a benevolent intention in the 
 Author of Nature ; certainly to afford no pre- 
 fumption of a contrary intention, 
 
 END OF THE FIRST PART. 
 
 PART
 
 PART II. 
 
 THIS part of our inquiry, agreeably to 
 the plan propofed, will comprehend 
 an anfwer to the following queflions. 
 
 1 . Whether the more general laws of di- 
 vine adminiflration afford any prefumption of 
 good, or ill, intention in the Deity. 
 
 2. Whether any additional evidence arifes, 
 on either part, from the uniformity and con- 
 ftancy with which God's laws are admini- 
 flered. 
 
 3. Whether the continual oppofition made 
 to divine adminiflration by human agents, 
 afford us any caufe to doubt of the benevo- 
 lence of our Maker. 
 
 I. Of the more general laws of divine adml- 
 niftration. 
 
 The principal of thefe laws are three; all 
 of which, at firft fight, may create fome fuf- 
 
 picion
 
 Divine Benevolence averted, &c. 83 
 
 picion at leaft of a want of benevolence in the 
 Author of Nature. 
 
 1. That the happinefs of men is made to 
 depend on their aftions. 
 
 2. That they are excited to perform thefe 
 actions by punljhme nts, as well as rewards. 
 
 3. That, in both ways, they are often ex- 
 cited to hurtful, as "well as beneficial, ac- 
 tions. 
 
 i. That the happinefs of men is made to 
 depend on their actions. 
 
 This law, whatever other conclutfons may 
 be drawn from it, will certainly afford no 
 proof of malevolence. It is true, indeed, that 
 men's happinefs or mifery is, to a great de- 
 gree, put in their own power. But power, of 
 itfelf, has no more tendency to ill than good; 
 and therefore no inference, of either kind, can 
 with certainty be gathered from this part of 
 the conflitution of nature. The prefumption 
 however feems rather to lie on the fide of 
 benevolence. To give the ability of obtain- 
 ing good, is, in efFeft, to give the good itfelf. 
 Our imagination at leaft, if not our under/land- 
 ing-, readily aflents to this conclufion : and,' if 
 we look no farther than fenfible objects, ex- 
 G 2
 
 84. Divine Benevolence offer ted, &c. 
 
 fcrience alfo will juftify ns in afferting, that 
 in the ordinary courfe of things, he who can 
 be happy, will be fo. 
 
 But, if this rule of God's government be 
 no proof of his malevolence, it may feem at 
 lead to prove, that he is not benevolent. For 
 had happinefs been the end propofed by our 
 Creator, we are ready to think, he would have 
 provided Ibrne certain means to make us happy. 
 Human actions are uncertain. Therefore hap- 
 pinefs was not the end propofed. 
 
 This is plaufible 5 yet, when examined to 
 the bottom, will be found to have no real 
 weight. For 
 
 i ft. The argument proves too much. It 
 leads to a total rejection of all final caufes. 
 Even the fucceffive exiflence of plants and 
 animals mud no longer be imputed to deilgn. 
 For we fee, in many particular in fiances, that 
 the means provided fail of fuccefs. 
 
 2diy. The uncertainty complained of could 
 no way have been prevented, without making 
 it impojjible for us to attain to any confiderable 
 degree of happinefs. Were the advantages 
 we enjoy in the prefent frate of things inde- 
 pendent oil our actions, no man would act : 
 I and,
 
 Divine Benevolence ajjerted^ &c. 85 
 
 and, if you deftroy all the aftlve pleafures of 
 our nature, you deftroy by far the moft valu- 
 able part of our enjoyments ; all, indeed, that 
 makes the condition of a man better than 
 that of a brute. I might have faid, more than 
 all. For even brutes, as it feems, have fome 
 pleafure from acting. More particularly, 
 
 That a man's happinefs mould depend on 
 his own actions, was plainly neceflary, in or- 
 der to provoke the exertion of his mental fa- 
 culties ; to make him reafcn, judge, cbufe : 
 which very ads conftitute much of his hap- 
 pinefs ; improve the pleafures arifing from 
 other fources ; and fill up thofe vacancies of 
 fenfual gratification, which would other- 
 wife be attended with difguft and uneafi- 
 nefs. 
 
 That the happinefs of one man mould de- 
 pend on the adions of another, was neceflary, 
 in order to give us the pleafures of benevolent 
 actions and paflions ; of f elf -approbation ; of 
 fame : all of them principal ingredients in hu- 
 man happinefs. 
 
 I know not what more can be urged, on 
 
 the oppofite fide, unlefs it mould be fuppofecf, 
 
 G 3 that
 
 86 Divine Benevolence offer ted, &c. 
 
 that another, and a different, fyftem, might 
 have been formed ; in which fenfible beings; 
 ftiould have been no more than paffive inftru- 
 ments ; capable of receiving pleafures, not of 
 procuring them ; pleafures to us unknown, 
 and inconceivable *. 
 
 But this fuppofition is only a dream. The 
 poffibility of fuch a fyftem, as is here defcrib- 
 ed, cannot be fupported, even by the llighteft 
 proof, We can only reafon from what we 
 know ; not furely from what we fancy. We 
 know, that action is a continual fource of hap- 
 pinefs : but we do not know, that happinefs 
 
 might 
 
 * Such was the Epicurean paradife. Quod beatum eternumque 
 fir, nee habere ipfum negoti quicquam, nee exhibere alteri. In 
 anfwer therefore to the inquiry, quas vitaDeorum fit? Velleius 
 fays (Cic. de Nat. Deorura, lib. i. c. 19.) Ea videlicet qua nihil 
 beatius, nihil omnibus bonis affluentius cogitari poteft. Nihil 
 enim agit; nullis occupationibus eft implicatus ; nulla opera moli- 
 tar. - In like manner human happinefs is placed in anirni fecu. 
 jitate, et in omnium vacatione muncrum^ c. 20. 
 
 On all which Cotta remarks, c. 37. Profe&o Epicurus, quail 
 pueri delicati, nihil ceffatione melius exiftimat. At ipfi famen 
 pueri, etiam cum ceffenr, exercitatione aliqua ludicra deledlantur. 
 
 So again Plutarch, o plv a Isrw>, CT ^r TOV IvtivpiH psx\ovr 
 fx^TS woXAa vr^fiffo-av pyri iS'm JJ.VTS %vvy, CST^WTOV pit y 
 
 raj f*a croAXa 
 
 Sec
 
 Divine Benevolence after ted, &c. 87 
 
 might have been attained without it. Ima- 
 gination only, not reafon, fuggefted the 
 idea. 
 
 2. That men are excited to act by punijh- 
 ments t as well as rewards. 
 
 This again is no proof of malevolence. For 
 there is room to fuppofe, and fome reafon to 
 beleve, that rewards alone would be ineffectual. 
 In human governments we know and feel 
 that they are. Now that evil can be no ar- 
 gument of a bad intention, which appears to 
 be neceflary for accomplishing a good one. 
 But the neceffity of penal fanclions will beft 
 appear, if we attend to a particular inftance. 
 
 It is certain, then, that rewards only would 
 have been an infufrlcient provifionfor thepre- 
 fervation of the individual, and the continu- 
 ance of the fpecies. With refpect to the^r- 
 mer, we ftiould have wanted the admonitions 
 of hunger, thirft, and wearinefs, to inform us 
 of the times, when nature demands fupply, 
 In both cafes, if the appetites were removed, 
 
 See the fame writer in his piece Non pofle fuav. viv. fee. Epicu- 
 
 jra AtyKotv, w; TO iJ nOllilN r,^o tr T I'l.-vEXEIN, and what lO'lovvs. 
 And again, Tx7?M.t1ci Tnj ^PC*^ JJK- fuyjoBj vsro/t^roak csT *rf- 
 
 G 4 men
 
 $8 Divine Benevolence offer ted, &c, 
 
 men might forbear to ufe the means of prefer* 
 yation, &c. notwithstanding the pleafure an*- 
 nexed. For the purfuit of pleafure in one 
 kind is often prevented by the defire of differ- 
 ent pi -aiures. In both cafes too the appetites 
 feem neceffary to engage us in the labour and 
 hazards, which either procure, or follow, the 
 gratification. To make this ftill more plain, 
 let us fuppofe the pleafure of food to be what 
 it is, and all other circumftanccs to continue ; 
 but let the uneafy fenfations of hunger be en- 
 tirely removed : could thefe fenfations be 
 fpared without incpnvenience ? Certainly not. 
 For, i ft, as has been faid, they inform us of 
 the times, when nature wants afupply. 2dly, 
 they prevent us from overlooking, cx forgetting 
 our fuflenance, which we might eafily do, 
 when engaged in other purfuits. 3dly, they 
 arerequifiteto overcome our indolence ; which 
 otherwife would often prevent the labour ne- 
 cerTdry for acquiring fufte nance. 
 
 Should it be propofed to obtain the fam,e 
 ends by increaiing the pleafures of gratifica- 
 tion, you will increafe alfo the temptation tp 
 excefs. If you would have the pleafure flop 
 at the very pof'n t where gratification becomes 
 
 hurtful 5
 
 Divine Benevolence after ted, &c. 89 
 
 hurtful ; you require fuch a conftitution of 
 body, as you have no reafon to fuppofe with- 
 in the bounds of poffibility. Or, admitting 
 if to be poflible, who can fay that it might 
 not be productive of greater lofs or harm ? 
 The prefent conftitution may be neceflary 
 (and here, it muft be obferved, we contend 
 for nothing more) to our perfection and hap- 
 
 pinefs. Now fuch creatures as we are 
 
 could not be preferved without the appetite 
 of hunger: and as for other kind of creatures, 
 we are furely not judges of the different ways 
 in which it was pojjible for the Deity to form 
 and preferve animal bodies. 
 
 The fame method of reafoning, or nearly 
 the fame, may eafily be applied to all other 
 uneafy fenfations, by which we are led to ful- 
 fil the ends of nature. But the reader need 
 not be told, that it is not pretended to give a 
 full folution of this difficulty. Why God 
 chufes to govern by penal fa nations, we know 
 but imperfedly: yet we know enough to dif- 
 cernthat thefe fanctions will/urnifh no proof 
 againft divine benevolence. We fee plainly, 
 that, as the prefent fyftem is formed, they are 
 neceffary to the moft beneficial and important 
 
 purpofes ;
 
 90 Divine Benevolence afferted^ &c. 
 
 purpofes : and therefore they afford no de- 
 gree of evidence againft a kind and benevo- 
 lent intention (already fupported by fo many 
 clear and ftrong preemptions) in the Au- 
 thor of Nature. 
 
 3. That men are excited to hurtful, as well 
 as ufeful, actions. 
 
 This circumftance again may appear, on a 
 flight view, unfavourable to the doctrine of 
 divine benevolence. For it is this part of our 
 conftitution, which evidently gives occafion 
 to ail the vice, and mod of the mifery, that is 
 in the world. Yet neither here is the conlu- 
 fion juflly founded *. 
 
 For the general principles, by which men 
 are excited to action are what they ought to be. 
 Let them but continue general ; and you can- 
 not fo much as imagine a change for the bet- 
 ter. The difficulty then will fall under ano- 
 
 * Plutarch (againft the Stoics) feems to have mifapprehended 
 this matter. He infifts that vice is not beneficial. We allow it. 
 But we maintain that itjpringr from beneficial principles ; princi- 
 ples tending to good, tho', in fome particulsr inftances, giving 
 tcajion to evil. 
 
 ther
 
 Divine Benevolence offer ted, &c. 91 
 
 ther head, viz. the conflancy of the laws by 
 which the world is governed. Or, if any 
 doubt fliould ftill remain, the fubjecl: will be 
 refumed, when we come to fpeak of the oppo- 
 Jition made by human beings to the counfels 
 of their Maker. 
 
 II. 
 
 Of the uniformity of the divine adminiftration. 
 
 It is an undifputed faV, that the world is 
 governed, to a very great degree, by invariable 
 laws : and this rigour of divine adminiftrati- 
 tion has been thought an argument againft 
 divine benevolence. The courfe of nature, it 
 is faid, never changes. Had this courfe been 
 intended for our benefit, the laws of it would 
 have been fufpended in every inftance, where 
 they obftruct, or defeat, the end propofed. 
 In fal they are not fufpended. Our benefit 
 therefore was not intended. At leaft, the harm 
 arifing from the prefent conftitution of things, 
 mfome inftances, is as much a proof of male- 
 volence, as the good produced in other inftan- 
 ces of benevolence. 
 
 2 Before
 
 92 -Divine Benevolence aflerted, &c. 
 
 Before an anfwer be given to this allega- 
 tion, I mud afk, Whether the fufpenfion re- 
 quired, of the laws of nature, be an apparent^ 
 or an /Vru^/? fufpenfion. Surely not an appa- 
 rent fufpenfion, the prefent method purfued by 
 Povidence being evidently more advantageous 
 to mankind. Without the appearance of uni- x 
 formity there could be no room for human////, 
 and no motive to human aftian. Not the for- 
 mer : becaufe fkill of every kind is founded on 
 conftant experience. Not the latter: becaufe 
 no man would ever be induced to act, if he were 
 equally fure, without acting, of fuccefs in every 
 undertaking ; and he could not but be fure, 
 if he faw, that the courfe of nature was con.- 
 tinually accommodated to his wants and de. 
 fires. 
 
 But, as this is a fubject of fome import- 
 ance, it may be proper to confider it a little 
 more particularly.- I fay, then, that the hap- 
 pinefs of man depends on the exercife of his 
 faculties: that is, on the right application of 
 his active powers, under the direction of his 
 underftanding. >ut the underftanding can 
 give no direction for our conduct, unleis we 
 can judge of the effects and confeqyences of 
 
 actions
 
 Divine Benevolence afferted, &c. 93 
 
 actions propofed to our deliberation : and we 
 only judge of thefe (we have no other pofliblc 
 method of judging) from the effects of like 
 actions in times pafl. Jf then fimilar effects 
 do not conftantly flow from fimilar caufes, 
 we (hall have no rule of conduct at all. Ex- 
 perience of the pad is our only guide for the 
 future. We have no other way of knowing 
 that food will nourilh, or that arfenic will 
 poifon us. We have no other way of difcern- 
 ing any connection between the feed we put 
 into the ground, and the harveft we expert to 
 reap. It is thus we learn, that labour muft 
 prepare the foil ; that fun and rain will che- 
 rifh the rifing plant, and bring it at length to 
 maturity and perfection. Were not like 
 caufes to produce like effects,, we could form 
 no judgment at all of future events ; and there- 
 fore our underftanding could never regulate 
 our conduct. 
 
 Some perhaps may imagine that all the 
 advantages propofed might be obtained with- 
 out perfeff uniformity. The objectors, it 
 feems, only demand, that the courfe of na- 
 ture ihonld be fufpended occafionally, when 
 men would lofe, or fuffer, from its continu- 
 ance 5
 
 04 Divine Benevolence offer ted, &c. 
 
 ance ; and in all other cafes fhould remain in- 
 variable. Now here, it may be thought, 
 would be a general experience, affording fuf- 
 ficient probability to direct our conduct. Yet, 
 while we enjoyed all the benefit of the pre- 
 fent conftitution of things, we fhould fuffer 
 none of the harm. 
 
 It would not perhaps be eafy for men to 
 agree on the particular cafes in which the laws 
 of nature ought to be fufpended; or for Pro- 
 vidence to accommodate them all atoncefuit- 
 ably to their various wants and wifhes. But, 
 not to infiflon this, lanfwer, that, on the fup- 
 pofition here made, we fhould learn from ex- 
 perience, that the goodfuccefs of all our defigns 
 was infallible. For either they would fuc- 
 ceed in the ordinary courfe of things, or the 
 courfe of things would be altered, to prevent 
 our difappointment. We mould therefore 
 foon find, that^/7/ and prudence were perfect- 
 ly infignificant, and consequently the very ex- 
 iftence of defign and contrivance would be- 
 come in the end impojfibh. In like manner, 
 we fhould learn from experience, that the ob- 
 jects of our averfion were conjlantly removed, 
 and ourcbfiresc<?/?tfff//y gratified, either with, 
 
 or
 
 Divine Benevolence offer ted, &c. 95 
 
 or without, the concurrence of our own en- 
 deavours ; in the one cafe, by the ordinary 
 courfe of things, in the other, by a feafonable 
 deviation from it. We (hould therefore foon 
 difcover, that human aclion and induftry were 
 altogether infignificant ; and confequently 
 Ihould have no motive for acting at all. 
 
 Even a fecret fufpenfion of natural laws 
 would be attended with the fame inconveni- 
 ence, if men once found themfelvesy^cwr^ (no 
 matter by what means) from want, difap- 
 pointment, and pain of every kind. For they 
 would juft as much, and as confidently, de- 
 pend on this unfeen interpofition, as in the 
 former cafe on avifible and extraordinary Pro- 
 vidence ; and, in either of thefe cafes they 
 would want the chief enjoyments of human 
 life ; all that arife from the exertion of 
 their beft faculties in promoting and fecuring 
 their mutual happinefs. 
 
 Shall we ftill be told, that God might occa 
 family deviate in an unfeen manner from the 
 general laws of his adminiftration ? that he 
 might do this, to a confiderable degree ; yet 
 not fo, as to encourage men in trufting to thefe 
 extraordinary interpofitions ? and that there- 
 fore
 
 9 6 "Divine Benevolence afferted, &c, 
 
 fore human (kill and induftry might ftill con- 
 tinue, and only be employed with greater fuc- 
 cefs? 
 
 I anfwer 
 
 I ft. That, in proportion as men owed their 
 fuccefs to fuch fecret caufes, their ikill and 
 their induftry would become lefs important. 
 Therefore they would be lefs encouraged to 
 ftudy and purfue the improvement of their 
 happinefs : and, in fome degree, therefore the 
 fame inconveniencs would ftill remain. But 
 
 2dly. So far as thefe fecret interpolitions 
 are truly proper for us, I fee no reafon to de- 
 ny, that God actually interpofes. For, fince, 
 by the very fuppofition, the deviations, to be 
 made from the ordinary courfe of nature, are 
 always to remain undifcovered; it can never 
 be concluded, that God does not deviate, only 
 becaufe no difcovery is made. It is in this 
 fenfe, that reafon allows us to hope, and reve- 
 /#//<? authorifes us to expect, a particular pro* 
 'vidence. It is in this fenfe, that we may rea- 
 fonably promife ourfelves fuccefs in our peti- 
 tions to Heaven, without looking for miracles : 
 and without that arbitrary aifumption, which 
 has been advanced by fome very elegant 
 
 writers
 
 Divine Benevolence offer ted, &c. 97 
 
 wrirers*, viz. that the original laws of the 
 univerfewere artificially accommodated to all 
 the future occaiions and wants of every de- 
 vout petitioner. It is in this fenfe alfo, that 
 we are promifed the affiftance of God's Holy 
 Spirit : the effeSls of which may appear in a 
 life of piety and virtue ; but the operations are 
 fecret, not to be diftinguifhed from the work- 
 ings of our own minds. 
 
 Xo return from this dig reffion, I fuppofe it 
 has fufficiently appeared, that the uniformity, 
 with which God governs the world, is abto- 
 lutely neceffary in a difpenfation of things, 
 adapted to the ufes of an intelligent and active 
 being 
 
 HI. Of the oppojition made by human agents to 
 the ends of divine government. 
 
 It has often been alledged, that the natural 
 fyftem, however well and wifely framed, is 
 liable to be perverted by the folly and wick- 
 ednefs of man ; io that the caufes, which 
 might have produced good, are made 
 
 * SeeWoolafton, Setf. $. 
 
 H ths
 
 9 8 Dtvme Benevolence offer ted, 6f<r, 
 
 the means and inftruments of evil *. Now 
 the intention of God, we are told, is not to 
 be collected from the pojjible efrecls of natu- 
 ral caufes, but from the effects they are likely 
 to produce under human direction : and fince 
 men have both a power of doing harm, and 
 innumerable temptations to do it, thofe effects 
 mud frequently be evil. Evil then, as well 
 as good, was intended^ our Maker. 
 
 Here again, as in the laft inftance, thcjfo# 
 is not to be contefted. Unfortunately for the 
 race of mankind, it is confirmed to us by 
 daily and hourly experience. But many 
 things remain to be well confidered, before 
 theconclufion drawn from this fact can either 
 be juftified or excufed. 
 
 ift, Let it be obferved, that the natural 
 fyftem may be improved* as well as perverted, 
 by the conduct of mankind. If its good ef- 
 fects are liable to be obftructed by the weak- 
 nefs and wickednefs of human agents, they 
 are capable alfo of being continued and in- 
 creafed by human fkill and virtue: aad this 
 advantage ihould undoubtedly be put in the 
 
 * To 71 iroh.}.:x.yji i~ya l^ywJjj xj ^WxoAov Ton /3a ayatv aAr.ot;. 
 
 Plut, Conf. ad Apoll. 
 
 balance
 
 Divine Benevolence averted, &c. 99 
 
 balance againft fuch occafional perverfions. 
 Probably it may be found fufficient to out- 
 weigh the mifchief complained of. For men 
 are more likely to ufe their endeavours for 
 improving and bettering their condition, than 
 to draw unncceffary evils from a fyftem natu- 
 rally beneficial. The moft that can be al- 
 ledged is, that the prefent fyftem has a mixed 
 tendency ; and, if the good preponderate (the 
 ^contrary of which does not appear), fuch a 
 tendency is furely no proof of malevolence. 
 But this is not all. For 
 
 adly, Both our power of doing ill, and our 
 temptations to do it, are the refult of a wife 
 and good conftitution of nature. 
 
 i . The power is derived from certain ge- 
 neral laws of evident good tendency ; name- 
 ly, that each man's happinefs is made to de- 
 pend on his actions ; and that, in very many 
 inftances, the happinefs of one man is made to 
 depend on the actions of another. Thefelaws 
 have been already vindicated ; and appear to 
 be infeparably connected with the bufinefs 
 and the pleafures of human life. A world, 
 in which nothing depended on ourfelves, 
 however it might have fuited fome imaginary 
 race of beings, would never have fuited man* 
 H 2 kind i
 
 loo Divine Benevolence afferfed, &c. 
 
 kind; or, rather, would have transformed them 
 into other creatures ; from intelligent and ac- 
 tive beings to beings immerfed in fenfe, and 
 incapable of all higher gratifications. 
 
 2. Nor has the other part of the objection 
 been altogether neglected. We all know, by 
 fatal experience, that we have not only the 
 power of doing ill, but are alfo tempted to do 
 it. Yet we have feen, that no inference can 
 be drawn from this confeffion to the preju- 
 dice of divine benevolence ; for that the ge- 
 neral principles of the human mind, notwith- 
 ftanding accidental variations, are what they 
 ought to be. In {ingle perfons, it muft be 
 owned, the balance of the paffions is very fre- 
 quently deftroyed ; feldom indeed preferved 
 with exactnefs and truth. But then the de- 
 fects, to be found in one man, are fupplied by 
 the exceffes in another. So that, if you con- 
 fider the whole fpecies, you will neither find 
 too much, nor too little, of any one principle 
 in the human mind. Indolence and ambi- 
 tion, avarice and fenfuality, refentment and 
 compaflion, if not in the fame perfons, yet 
 in different perfons, counteract and ba- 
 lance each other. Nor is there a fingle fen- 
 7 timent
 
 Divine Benevolence affected, &c.- 101 
 
 timent implanted in our nature, which can 
 either be increafed, or leflened, in the whole 
 race of mankind, without lofs or harm to the 
 human fpecies ; unlefs indeed you aflume a 
 liberty of altering many things at a time ; of 
 forming a new and fantaftic fyftem, perhaps 
 made up of inconfiftent parts, and beyond the 
 hounds of poffibility itfelf. So true is that 
 celebrated paffage of Cicero, de Nat. Deorum, 
 lib. 2. .c. 34. Siquis corrigere aliquld volet , aut 
 deteriusfaciet, aut id, quod fieri non potuit^ de- 
 Jiderabit* 
 
 Thefe confiderations will receive additional 
 force, if there be any ground for what was in- 
 timated in the former part of this treatife, 
 that the views of Providence extend beyond 1 
 the limits of this prefent life. Many things 
 here carry the appearance at leaft of a ftate of 
 trial and discipline ; a ftate not to be conceiv- 
 ed without opportunities of doing ill, and 
 temptations to do it. Allow only the prefent 
 life to be connected with a better, and every 
 objection to divine benevolence ceafes of 
 courfe. Is it not then more reafonable to ad- 
 mit and maintain this connection, than to op- 
 pofe our vifionary difficulties (founded, for 
 H 3 the
 
 io2 Divine Benevolence offer ted, &c. 
 
 the moft part, on the narrownefs of our views, 
 and the obfcurity of our conceptions) to t hole 
 innumerable marks of wifdom and goodnefs, 
 which (nine forth through the whole crea- 
 tion ? 
 
 But whether we believe, or difbelieve, a 
 life to come (a fubjecl: on which revelation only 
 is capable of giving us full fatisfaction), one 
 thing is certain, viz. that the prefent life fur- 
 nifhes no reafonable pretence, nor any co- 
 lourable excufe, for difputing the goodnefs of 
 our Maker, The 'words of Cicero ', on this 
 fubjec"t, are furely more reafonable than his 
 praftice : Mala et impia confuetudo eft con- 
 tra Deos difputandi, five ex animo id fit, five 
 fimulate, De Nat. Deorum, lib. 2. c. 27. 
 
 OF THE SECOND PART. 
 
 f ART
 
 PART III. 
 
 IT has already appeared, that the prefent 
 conftitution of things affords many ftrong 
 preemptions of a benevolent intention in the 
 Author of Nature ; and that nothing is to be 
 found, which will juftify a contrary conclu- 
 (ion, even in the moft doubtful and difficult 
 parts of divine adminiftration. It muft be 
 owned, however, that the evidence produced 
 would be either fubverted or fhaken, if full 
 proof could be brought, that, in the rejult of 
 things, \\\& feemlngly kind intentions have 
 been all fruftrated ; and that a large overba- 
 lance of evil has actually taken place. In 
 human works, it is true, the dejign cannot al- 
 ways be inferred from the ejfift. For men 
 play be deceived and difappcinted. But in 
 H 4 divine
 
 104 Divine Benevolence afferted, &c. 
 
 divine works fuch miftakes are impoflible *. 
 Particular evils may arile in a fyltem whofe 
 general tendency is good ; as we have ieen in 
 various inftances. But a prepollency of evil 
 can be no accident. If the whole 'world appear 
 to be little more than a fcene of wretched- 
 nefs and mifery, we mall naturally fufpect, 
 that nothing better was intended. On this 
 fuppofition, we might be led to doubt, with 
 great appearance of reafon, whether it were 
 confident with the wifdom of God, not to 
 forefee the evil ; or with his goodnefs, not to 
 prevent it. What Cotta fays of reajon [Cic. 
 de Nat. Deorum, lib. 3. c. 27.] might then 
 be applied to life itfelf\ and all the flattering 
 hopes that furround it : Satius fuerit omnino 
 non datam, quam tanta cum pernicie datam. 
 But the fad here fuppofed has never yet 
 been proved. We believe and truft, that it 
 never will. Inflead of coming to this gloomy 
 
 * Ubi igitur locus fuit errori Deorum ? Nam patrimonia fpe 
 bene tr;idendi relinquimus ; qua poffumus falli. Deus falli cjui po- 
 tuit ? Cotta in Cic.de Nat. Deorum, lib. 3. c. 31. 
 
 Plutarch (de rep. Stoic.) judly reprefents Chryfipppus as in- 
 confiilent with himfelf, when he affirms that the gods 5 w ^sV 
 Tr wfo>osr, yet that men, wj in ^ E 'C' ra W{wAnu 
 
 and
 
 Benevolence offer ted, &c. 105 
 
 and uncomfortable conclusion *, we may 
 more reafonably infer from the apparent in* 
 tcntiom of nature, that the fuccefs has been 
 anfwerabk : and that good, prepolknt good, 
 is the refult of all.- Were it poffibe for us to 
 fupport this inference by clear and full expe- 
 rience, we might form a decifrve argument for 
 the divine benevolence. The happinefs, we 
 would fay, which has in fact been produced 
 by the prefent fyftem, is much greater than 
 the miiery. This happinefs has arifen from 
 the nature of the fyftem itfelf; not from fo- 
 reign, or accidental, caufes. It was therefore 
 intended by the Author of the fyftem ; or the 
 fyftem was formed with a defign of producing 
 happinefs. It appears then that the happi- 
 nefs of created beings is an object pleafing in 
 the eyes of their Creator : or, in other words, 
 that he is a benevolent Being. 
 
 Allthatneeds to be inforced, in this argu* 
 ment, is the fa6l fuppofed as its foundation : 
 
 Plut. Non poffe fuav. vivi fee. Epicurum. 
 
 And again, T^ ply fvrv%ix; TO rihrov XWAVWCTIV, T*~; ot Jbni* 
 jjlaic aVor^?>>j KX. airoXeiTTbcnv with much more to the fame 
 purpofc. 1'he whole of it is perhaps one of the fineft pallages 
 in Plutarch's writings. 
 
 viz.
 
 io6 Divine Benevolence offer ted> &c. 
 
 viz. that happinefs is actually prepollent in 
 this fyftem. This, as has been already ob- 
 ferved, is a fubject of difficult inveftigation. 
 We can only judge of thofe parts which are 
 known to us, and conjecture of thofe which 
 are unknown. 
 
 i. Then let each man confider bimfelf. 
 Does he not think life a benefit? Would he 
 not think the lofs of it a misfortune ? Are 
 not his pleafures more frequent, tho* lefs at" 
 tended to, than his pains? Are not the deep 
 impreffions, made by thefe, to be imputed 
 more to the rarity, than the degree, of them? 
 Does he not pafs a confiderable part of every 
 day in a manner which gives himy^wplea- 
 fure ? Are not thofe days comparatively few, 
 in which he has found any confiderable de- 
 gree of bodily pain ? Is not his uneafinefs of 
 mind lefs frequent and permanent, than his 
 chearfulnefs and fatisfaftion ? 
 
 To thefe queftions, no doubt, different an- 
 fwers will be given by different men. But 
 he who anfwers them all in the affirmative, 
 has at leaft one good argument, and in which 
 he cannot well be deceived, for admitting 
 the doctrine of frepollsnt good^ 
 
 2, Let
 
 Dtvine Benevolence averted, &c. 107 
 
 2. Let each man conje&ure, as well as he 
 can, concerning the happinefs of his friends 
 and acquaintance, and of all thofe who come 
 under his immediate notice. Poffibly he will 
 find many of them furniflied with various 
 means of pleafure ; few of them fubject to 
 great misfortunes : many more healthy than 
 ilck ; many more, competently provided with 
 the conveniences of life, than ftruggling with 
 want and difficulties ; many more, poflefled 
 of friends and relations, whom they love and 
 who love them, than oppreffed and perfecuted 
 by enemies ; many more, happy in the hope 
 of future good, than alarmed by the fear of 
 impending evil. He who finds this to be a 
 true reprefentation, will be ftill more ftrongly 
 inclined to admit the prepollency of good in 
 pur prefent fyftem. 
 
 It muft not be thought an objection to this 
 conclufion, that many more are/oor, than 
 rich. For we only give the name of rich to 
 thofe who are peculiarly fo : as of * beautiful, 
 wile, ftrong, tall, to thofe who are above the 
 
 * So Balbus in Cic. de Nat. Dcorum, lib. 2. c. 28. Motus 
 enim quifque formtfus eft ? Athenis cum eflcm, e gregibus 
 vix finguli reperiebantur. 
 
 common
 
 loS Divine Benevolence afferted^ &c. 
 
 common rate. It will be enough to fatisfy an 
 impartial inquirer, if he finds many more in 
 plenty, than in want : i. e. able to provide 
 what their ftation in life requires, and not un- 
 happy from the defire of a higher flation *. 
 
 3. Let each man examine the moft au- 
 thentic accounts of dljlant times and places. 
 Poffibly he will fee caufe to conjecture, that 
 the perfons unknown to him have not, in ge- 
 neral, been lefs happy, than thofe he knows. 
 If, in other ages and nations, the circum- 
 flances of mankind appear not fo favourable 
 as in ours ; it is probable, however, that the 
 wants and the tempers of men are every 
 where accommodated to their circumftances, at 
 leaft in a considerable degree ; and that others 
 may even be happy in thofe fituations, in 
 which we fhould think ourfelves exquintely 
 miferable -f. 
 
 Thus 
 
 * Seneca goes farther (Conf. ad Helv. c. 12.) Afprce, quart to 
 Uiajor fit pars pauperum, quos nihilo notabis tiiftiores, follici- 
 tiorefque divitibus : imo nefcio an eo l&tiores finr, quo animus 
 eorum in pauciora diftringitur. 
 
 f Nullum invenies exilium, in quo non aliquis animi caufd 
 oretur Sen. ad Helvid. c. 6. 
 
 Au*
 
 Divine Benevolence ajjerttd, &c. 109 
 
 Thus the inhabitants of fome parts of Afri- 
 ca might appear to us to be in the -lowed and 
 mod wretched ftate ; as wanting almoft 
 every advantage of focial life. No arts, learn- 
 ing, laws : and, of courfe, a very precarious 
 enjoyment of their lives and poffeffions. Yet 
 it has been found, that thefe very men, when 
 removed to England, have regretted the lois 
 of their own country, andexpreffed the utmoit 
 impatience to return to it. Which could not 
 poffibly have been the cafe, if they had not, 
 on the whole^ been f leafed with their former 
 lituation. 
 
 If this appears to bea^'f/^^iew of the flate 
 of mankind, it muft be owndd, -that the pre- 
 fent lyftem of things produces prepollent good. 
 If it be controverted^he objections will pro- 
 bably fall under one or other, of the following 
 heads *. 
 
 And again 
 
 Nihil miferum eft, quod in naturam confuetudo perduxtr, 
 Paullatim enim voluptati funt, qua? neceffitate cocperunt. : Nul!a 
 illis domiciiia (he fpeaks of the Germans) nullie iedcs funt j niii 
 quas laflitudo in diem pofuit ; vilis, et hie qusrendus manu, vic- 
 tus ; horrenda iniquitas cocli j inte&a corpora : hoc quod tibi 
 " calamir;i 3 videtur, tot gentium vita elt. Sen. dc Prov. c. 4. 
 
 * Thefe objeaions arc taken from a beautiful declamation of 
 in the yth fcft, of his Religion of Nature delineated. 
 
 j. That,
 
 no Divine Benevoknce ajferted, &c* 
 
 1. That, even in peaceful and fettled times, 
 the pains of life exceed the pleafures. Or, if 
 this be given up, 
 
 2. That the calamities of war are fatal to 
 the repofe and happinefs of the world ; and 
 that thefe calamities are fo frequent, as to in* 
 volve a very confiderable part of the human 
 fpecies. Or 
 
 3. That many innocent perfons are ren- 
 dered junhappy by tyranny and perfection. 
 To which may be added, 
 
 4. That the evils of human life constitute 
 the chief objects ofbiftory ; and that this clear- 
 ly fhews the prefent world to be a ftate of mi- 
 fery, not of happinefs. 
 
 L 
 
 It is alledged, that, even in peaceful and 
 fettled times, the pains men fuffer exceed their 
 pleafures. For that 
 
 1. They who are moll fuccefsful, have 
 many cares and troubles, little fincere plea- 
 fure : and 
 
 2. Numbers of men are altogether unfuc- 
 eefsful. 
 
 2 i. They
 
 Divine Benevolence affertcd, &c. 1 1 1 
 
 i. They who are fuccefsful in life have 
 many cares and troubles, which are very fen- 
 fibly felt : and they have little fincere plea- 
 fure to balance thefe feelings. Childhood, we 
 are told, fuffers much unealinefs from there- 
 ftraint and difcipline, to which it is fubjeft; 
 and receives no pleafures in return, but fuch 
 as are trifling and vain. Manhood is expofed 
 to inconveniences in the tranfaction of bu- 
 finefs, from the negligence, perverfenefs, or 
 knavery, of thofe with whom we deal ; to 
 domejlic difquiets, from the faults of our 
 wives, or children, or fervants ; and to fre- 
 quent vexation, from the unkindnefs, or mif- 
 behaviour, even of our common acquaintance 
 and neighbours. Its enjoyments, on the 
 other hand, are deceitful ; mixed with un- 
 eafinefs j difficult alfo to be attained, as ufu- 
 ally requiring the concurrence of a variety of 
 circumftances ; and, laftly, of fhort duration, 
 foon loft and forgotten, as if they had never 
 been. Old age is fubjecl: to ftill greater dif- 
 ficulties, and has lefs ability to ftruggle with 
 them. The lofs of our friends and relations, 
 the pains andficknefs we mud ufually expect 
 
 in
 
 112 Divine Benevolence afjerted, &c. 
 
 in that period of life, are furely very trying 
 circumftances. 
 
 To all this may be added a general re- 
 mark, which is thought a full confirmation 
 of the defcription here given ; viz. that the 
 inoft fortunate of men would not wim a repe- 
 tition of their pafi lives. 
 
 In anfwer to this -objection, it may be faid 
 more truly, that the Juffer ings of childhood 
 are trifling, the pleafures great. We only 
 efteem them infignifkant, becaufe they are 
 not fuited to the tafte of mature age. It is 
 enough, that they fuit the capacity and in- 
 clination of thofe who enjoy them : and they 
 are far from being balanced, nay they are re- 
 commended and improved, by intervals of 
 reftraint. In this period of our lives, as in 
 every other, our time is divided between 
 amufement and bufmefs : the conftant re- 
 turns of which makes both more agreeable. 
 In fliort, the happinefs of children is apparent, 
 to whatever caufe we may impute it, from 
 their perpetual chearfulnefs and fulnefs of 
 ipirits. 
 
 The common cares of manhood hold no 
 proportion with its fatisfactions. It may 
 
 fafely
 
 Divine Benevolence averted, &c. 1 1 3 
 
 fafely be affirmed, that, in all ordinary cafes, 
 the pleafure arifing from our domejlic affec- 
 tions far exceeds the anxiety which attends 
 them : and, in many inflances too, the anx- 
 iety itielf is mixed with pleafure. Mifbeha- 
 viour in the perforis, with whom we have an 
 intercourfe o^bufmefs^ occafions indeed incon- 
 venience and difappointment. But thefe 
 things give little difturbance to a man who 
 is accujl.omed to expect them ; and often occa- 
 {lon pleafure^ by giving room for our fkill 
 and prudence, in guarding againft them. For, 
 without oppoiition, there could be no vic- 
 tory. As for quarrels with our acquaintance 
 and neighbours ; they cannot be a very conil- 
 derable mifchief. For no man, Ifuppofe, to 
 avoid this evil, would wim to pafs his days in 
 folitude. On the other hand, the enjoyments 
 of this ftate are various : iome of them per- 
 manent ; others traniient indeed, but anti- 
 cipated by hope, or delightful even on re- 
 flection.^ the objects of our wiflies are 
 found not anfwerable to our expectations, this 
 deflroys not our happinefs. For new wifhes 
 are formed ; and new pleafures received from 
 every ftep we take towards their gratification. 
 I If
 
 1 1 4 Divine Benevolence affer 'ted, &c* 
 
 If the enjoyments themfelves are not what 
 they feem ; yet the very hope of obtaining 
 them is a conftant fource of happinefs. 
 
 For the comforts and pleafures of old age* 
 fee Cicero de Senetfute, where the fubjedl is 
 indeed exhaufted. 
 
 The fallacy of the genera! remark is very 
 obvious. Whatever pleafures we may have 
 enjoyed in our pafl lives, we expert no plea- 
 fure from the repetition. Novelty and va- 
 riety either are, or feem to be, efjential to our 
 happinefs : and hence it comes to pafs, that 
 the frequent returns of the fame enjoyments 
 appear, in imagination, flat and infipid. But 
 no conclufion can be drawn from this ap- 
 pearance ; which in truth is nothing more 
 than an illufion of the fancy. Add to this, 
 that the ills of life are perhaps better remem- 
 bered than the goods. The former afFec~l us 
 more forcibly, becaufe they are lefs frequent: 
 the latter, being familiar and common, make 
 no deep impreffion on the mind. On both 
 accounts we deceive ourfelves in the judg- 
 ments we form of our pail lives. 
 
 Thus far, however, we have only feen the 
 condition of mankind in its faireft light : we 
 
 have
 
 Divine Benevolence offer ted, Sec. 115 
 
 have only attended to that part of our fbe- 
 cie's who are Juccefsfu! in the world. But 
 
 2. Numbers of men are altogether tinfltc- 
 cefsful. They never obtain a comfortable fet- 
 tlement, or they are afterwards deprived ofit. 
 They are unhappy in the mifbehaviour of 
 their families and friends, or in the lofs of 
 them. Their wifeft fchemes are defeated by 
 untoward accidents : and they languim un- 
 der misfortunes, of mind, or body, or for- 
 tune, which no care or caution was capable 
 of preventing. Thefe cafes, indeed, are fb 
 frequent, and fo finking, that they are be- 
 come the daily fubjeft of converfation : everv 
 houralmoft prefents us with fome new fcenc 
 df want or mifery ; and objects of diftrefs are 
 continually before our eyes. 
 
 Tel this may be anfwered, that the picture 
 is not fairly drawn. It is heightened beyond 
 probability and nature. 
 
 In times of peace (for of fach only are we 
 {peaking) the far greater part of mankind 
 both obtain and preierve a competent (hare of 
 the neceffaries and conveniences of life. Ma- 
 ny ofthofe who do not, kiffer lels than is 
 imagined ; and many acquire by habit an 
 I 2 ability
 
 1 1 6 Divine Benevolence averted, &c. 
 
 ability to bear their misfortunes. Others 
 meet with unexpected relief and comfort : 
 others end their cares and their lives toge- 
 ther. 
 
 The mt/bebaviour of families and friends, 
 tho' a fevere affliction to feme difpofitions, 
 is not fo to all : with many it is not offeree 
 enough to deftroy- their chearfulnefs and hap- 
 pinefs* Small faults in thofe we love deprive 
 us not of the pleafure we receive from them : 
 gratf faults defiroy the affection we bear them, 
 and leave us unconcerned fpeclators of what 
 they do or fuffcr. The affliction we feel on 
 the Jofs of our near relations, is a proof of the 
 great pleafure we once received from them : 
 and the pleafure was permanent ; the grief 
 foon pafles away. 
 
 Nor is it to be wondered, that we fee and 
 hear fo much of the evils of life. Among 
 thevaft numbers of the human fpecies, there 
 may be frequent accidents and. calamities ; 
 yet many more, .who eicape, than who fuffer 
 them. If they were more common, they 
 would be lefs remarked. They are frequent- 
 ly made fubjects of converfation ; becaufc 
 rnen are curious to hear of fmgular events, 
 
 and
 
 Divine Benevolence offer ted, &c. 117 
 
 and take a pleafure in indulging their com- 
 panion. 
 
 i II- 
 
 Whatever may be faid of peaceful times, 
 war, we are told, and the conferences of war, 
 are fatal to multitudes. Many are deprived 
 of all the comforts of life : many more of life 
 itfelf ; not thofe only who fall in the field, 
 but thofe who are expofed, bymilitary plun- 
 der, to nakeclnefs and hunger, and perifh for 
 want of the neceflary means of prefervation. 
 Nor are thefe calamities rare in the world, 
 and extraordinary. (Unhappily, they are fo 
 frequent, as to involve a great part of the 
 human fpecies. 
 
 In abatement, however, of this accumulat- 
 ed charge, feveral confederations may be of- 
 fered. 
 
 1 ft. The lives loft in war are foreign to the 
 purpofe. For it ought not to be confidered as 
 a diminution of a man*s happinefs, that his 
 life is ended by a mufquet, rather than a. fe- 
 ver. 
 
 2dly. The dangers attending a flate of 
 
 war become, from habit, fo familiar, that 
 
 I 3 the
 
 j 1 8 Divine Benevolence offeried, &c, 
 
 the perfons expofed to them feel little une<ir 
 (inefs. 
 
 3dly. The poverty, and perhaps Jlavery, 
 which jllow ? may ind ed mfome men pro- 
 duce great affliction ; but not in the gene- 
 rality. Thefe evils are only felt by men who 
 knqvv what it is to be rich and free. The 
 reft fuffer no great change. They always 
 have been, and they continue to be, fubject 
 to labour ; and receive, in return for it, a com- 
 petent fhare, fometimes a plentiful (hare, of 
 the conveniences of life. Slavery was, in an- 
 cient times, the lot of every priioner of war : 
 and muft have extended therefore to great 
 numbers of men. But the condition of 
 flayes is ufuallymuch lefs miferable, than we 
 are apt to imagine. They may fuffer, no 
 doubt, and too often do fufFer, from the cru- 
 elty of their mafier. But it is his interejl to 
 u(e them well ; and moft men, we may fup r 
 pofe, under ft and their intereft, and purfue it. 
 Even in this land of liberty, men have fome- 
 times been found, who wiihed us to folio vy 
 the example of the ancients ; and maintained 
 
 that
 
 Divine Benevolence offer ted, &c. j 1 9 
 
 that the inftitution of domejlic Jlavery was be- 
 neficial to the world *. 
 
 4thly. It fhould not be quite forgotten, 
 that, while the condition of fome men is ren- 
 dered worfe by war, that of others is rendered 
 better. 
 
 Indeed, the whole number, made unhappy 
 by thefe public calamities, bears no propor- 
 tion to the bulk of mankind. In nations to- 
 tally reduced by conqueft, it has fometimes 
 happened, that a very considerable part of the 
 inhabitants have been reduced to fcrvitude. 
 But thefe inftances are rare. Very few oc- 
 cur in our own times ; and we may reafon- 
 ably hope, that the practice of antiquity, riot- 
 withftanding it has met with fome able advo- 
 cates, will never again revive among civilized 
 nations. 
 
 * It appears from innumerable inftances, that flaves, among 
 the Greeks and Romans, lived in a very djfferent manner from 
 modern flaves. Judge from the following paflage of Seneca, de 
 
 Prov. c. i. Cum videris bonos viros, acceptoicpie Diis, \A- 
 
 borare, fudare, per arduuraafcendere, males autem lafeivire et<vo- 
 luptatibus fluire t cogitii filiorurn nos modeltia dtle&ari, iiernula- 
 rum li.entid. 
 
 I 4 111. It
 
 120 Divine Benevolence offer ted, &c. 
 
 III. 
 
 It is faid, that many innocent perfons are 
 rendered unhappy by tyranny and persecution. 
 But 
 
 I ft. The effects of 'tyranny are wfually con- 
 fined to a few perfons ; feldom extend, unlefs 
 indirectly, to the body of a people. Even un- 
 der the government of fuch wretches as Nero 
 and Domitian, many thoufands of men, thro' 
 all parts of the empire, lived in plenty, and 
 quiet, and fecurity*. Nay, the diftant pro- 
 vinces were perhaps more iecure, than when 
 expofed to the plunder of republican gover- 
 nors. With regard to the few, who become 
 objects of envy, or jealoufy, or refentment, 
 they muft, of courfe, fall victims to abfo- 
 lute power. But that power is more fre- 
 quently exerted in Jhortemng men's lives, 
 than in making them miferable while they 
 live. 
 
 2dly. Perfecution is indeed confined to no 
 rank of men. No age or fex efcapes its fury. 
 
 * See in Plat, n-ipl h>'tyxi*j, a defcription of the general happi- 
 nefs men enjoyed, I knoxv not under what prince, but certainly 
 under a defpotic government. An' %\ *J r KO, &c. 
 
 But
 
 Divine Benevolence ajjerted, &c. 121 
 
 But then it is ufually of mort continuance : 
 for either the obje&s of it are deftroyed, or, 
 by collecting themfelves into numbers, and 
 making a vigorous refinance, they are able to 
 fhake off the yoke which oppreffes them. 
 The perfecution indeed of the primitive 
 Chriftians, even when freed from the rubbim 
 of uncertain traditions, and diverted of every 
 circumftance, which foily or fraud has an- 
 nexed to it, will ftill furnim fomething like 
 an exception to this remark. Yet the num- 
 bers, we know, of thofe who fufFered, have 
 been greatly magnified: the intervals of quiet, 
 which the church enjoyed, were very fre- 
 quent, and fometimes long ; and very feldom 
 did the mifchief prevail at once through all 
 the parts of the Roman empire. The fuffer- 
 ers, no doubt, were many of them put to death 
 in a way more painful than the common lot 
 of humanity. But in thefe pains they were 
 wonderfully fupported : perhaps by a divine 
 fpirit ; certainly by the profpeft of a happy 
 immortality : which was believed by them 
 with a degree of aflu ranee and confidence, 
 that, in a manner, counteracted their natural 
 
 feelings,
 
 122 'Divine Benevolence afferted, &c, 
 
 feelings, and enabled them to rejoice under 
 the fevered: tortures. 
 
 The Angularity of this cafe has led me out 
 of the way. But I mall now return ; and 
 fhall briefly confider the fourth head of ob- 
 jection already mentioned. 
 
 IV. 
 
 The objector concludes, that this world is 
 a place of mifery, becaufe the chief objects of 
 hiftory, in every age, have been the calamities 
 of mankind. But there is very little force in 
 this objection. For 
 
 i ft. Hiftory defcribes the changes only in 
 public affairs ; not the continuance of peace- 
 ful government, and the happy influence of 
 it. Theie, trom their very nature, can have 
 little room in an historical narration ; tho* 
 they may do well enough for a panegyrical 
 declaimer. For it is clearly impoilible, that 
 a writer (hould collect anc) defcribethe various 
 enjoyments of particular families, living under 
 equal lavyr. They are not known to him. : 
 they feldom, it ever, become public. Whereas 
 the oppreflions of magifirates -, the tumults of
 
 Divine Benevolence ajjerted, GJV. 123 
 
 fubjefts ; war, famine, peftilence ; are open to 
 general obfervation. 
 
 adly. If fuch events could be known, they 
 would not be related. For the hiftorian is 
 chiefly employed about the tranfaction of go- 
 vernors, and no farther confiders private per- 
 fons than as acting under them, or again/I 
 them. He defcribes, therefore, the mijchiefs 
 which men fuffer, either from the abufe of 
 power, or the rejljlance made to it ; from the 
 t wars in which they engage, or which they 
 are obliged to repel ; and from every inftance 
 of civil or of foreign diflenfion. But the good 
 derived from a regular adminift ration of juf- 
 tice is puffed over ; as the fupreme magiftrate 
 does not immediately appear in it. 
 
 gdly. Hiftorians are moft apt to enlarge on 
 fuch events as will be moft offering to their 
 readers. They know the ftrength of com- 
 paffion ; and they know, hoyr p/f%/fcg it is to 
 the human mind. They therefore defignedly 
 expatiate on fcenes of diftrefs, becaufe they 
 are fure men will delight in the reprefenta- 
 tion. 
 
 4thly. If the obfervation have any force 
 at all ? it rather lies on the contrary fide. For, 
 
 fince
 
 124 Divine Benevolence 'offer ted, &c. 
 
 iince hiftorians are chiefly employed in de- 
 fcribing the evils of life ; it looks, as if they 
 thought thefe more remarkable than the 
 goods: and this again is a prefumption, that 
 they are lefs common. Juft as, in a hiftory 
 of the heavens, an aflronomer would not re- 
 late, day by day, the cuftomary changes of 
 light and darknefi : but would enumerate 
 eclipfes or comets, or any other unufual 
 phenomena. 
 
 But, befide what has been faid, in anfwer 
 to each of Wollajlorfs objections, they are all 
 liable to one very obvious anfwer, viz. that 
 he has only attended to one fide of the quef- 
 tion. He has dwelt largely On the melan- 
 choly parts of human life ; but, in a great 
 meafure, overlooked its enjoyments. A pen 
 like his could, with equal eafe and fuccefs, 
 have painted the happinejs of ourprelent (late, 
 and given it the appearance of a paradife. 
 But to form a true eftimate, we muft fet one 
 thing again ft another ; and afterwards pro- 
 nounce, if we can, on which fide the ba- 
 lance turns. In the mean time we may 
 
 difcern, en the firft face of things, that the 
 
 Author
 
 Divine Benevolence afferted, &c. 125 
 
 Authorof Nature is not malevolent* \ and that 
 therefore we have nothing, to oppofe, from faff 
 and experience, againft the various proofs of 
 kind intention, which were alledged in the 
 firft part of this treatife. Probably, indeed, 
 an impartial inquirer will go farther than 
 this : and will appeal to experience for a full 
 and final confirmation of the doctrine of 
 DIVINE BENEVOLENCE. 
 
 * What might be expe&ed from a being of tb*t chara&er, IB 
 pointed out, p. 1 80 of Hutchefon on the Paflions. See alfo, in 
 the fame book, p. 182, a comparative view of our pleafures and 
 pains. 
 
 APPEN-
 
 I 127 ] 
 
 APPENDIX. 
 
 Containing ajhort ^Theory of the PaJ/ions. 
 
 THIS is a fubjeft, on which different 
 writers, if they are attentive to what 
 paffes within their own minds, will unavoid- 
 ably coincide. Such is the uniformity of 
 our nature, that very nearly the fame obferv- 
 ations will occur to all thinking men. I mall 
 not fcruple therefore to repeat what has been 
 faid by others ; or even to ufe their expref- 
 fions, when they iuit my purpofe. 
 
 Previous Remarks. 
 
 1. The image of pleafure pleafes : the 
 image of pain difpleafes. 
 
 2. An opinion entertained that the pleafure 
 will actually be enjoyed, or the pain differed, 
 
 gives
 
 APPENDIX. 
 
 gives a much higher pleafure or pain, than the 
 bare imagination of either. 
 
 On the other hand, an opinion entertain- 
 ed, that we (hall not enjoy the pleafure, or 
 720MurFerthe pain, caufes the agreeable image 
 to become painful, and the difagreeable 
 image to become pleating. : --In other words 
 thus The efficacy of any object in pro- 
 ducing pleafure will give us pain, when 
 we delpair of obtaining it : ~and the efficacy 
 of any object in caufing pain, will give us 
 pleafure, when we are allured of our own ie- 
 curity. , , 
 
 3. The cuftomary caufes of pleafure and 
 pain ufually pleafe or difpleafe, when they 
 become objects of imagination ; the idea of 
 the effect being affaclated with the idea 
 of the caufe : and, of courfe, thofe- qua- 
 lities in the objecl, whether animate or inani- 
 mate, on which that effect depends, become 
 agreeable or difagreeable in imagination. 
 
 The power we have of feeling prefcnt plea- 
 fure or pain from reflecting on what will be, 
 or may be, hereafter, we (hall call anticipa- 
 tion. 
 
 7 4 . The
 
 APPENDIX. 
 
 129 
 
 4. The effects refulting from this power of 
 anticipation are much altered by comfarlfon : 
 which 
 
 i ft, Magnifies the larger, and diminifhes 
 the lefs, of the goods, or ills, compared; 
 
 2dly, Increafes the pleafureor pain, when 
 the magnified obje<5i is expelled ^ 
 
 3dly, Caufes us to feel pain, from theob- 
 jefls which naturally pleafe, and pleafure 
 from thofe which naturally difpleafe, when 
 
 the ckminijhed obje6l is expected. In other 
 
 words, 
 
 A caufe of pleafure or pain, when com- 
 pared with a more powerful one, will pro- 
 duce lefs effect, or none at all, or even a 
 contrary effecT:. 
 
 5. The thoughts and feelings of others, as 
 foon as they are made known or imagined, 
 excite Jlmllar perceptions in us, provided no 
 contrary caufe interfere. This is calledj^v- 
 pathy. But thefe perceptions, as well as 
 others, are liable to be interrupted, or in- 
 verted, by the influence of comparifon ; and 
 are often too overpowered by the fuperior 
 force of thofe fentiments which' regard our- 
 Jehes. 
 
 K it
 
 130 APPENDIX, 
 
 It may appear perhaps, on inquiry, that all 
 our paffions are derived from one or more of 
 thefe principles : viz. Imagination, opinion, 
 aflbciation, comparifon, fympathy. The 
 three firft we comprehend under the general 
 name of anticipation. 
 
 Let us now proceed to a particular exa.mi- 
 nationofeach paffion. 
 
 ift. We have already obferyed, that the 
 pleafures or pains we feel from imagination^ 
 are increafed by opinion : and we may adc| 
 too, that they increafe in proportion to the 
 degree of a. durance, with which the event is 
 expelled. Suppofe now two contrary events 
 to be either imagined or apprehended, and 
 thaj: we know not which of tfrem will take 
 place j in this cafe tjiere will eyidently be 
 a mixture of pleafure and pain ; and either of 
 thefe may prevail, in any affignable degree, 
 in proportion to the degrees of doubt and af- 
 fu ranee. 
 
 When our expectations of good or evil 
 are in this uncertain fituation, the paffions ex- 
 cited are called defire ancl aver/ion : when 
 certain^ they are called joy and^/o/TW, 
 
 At
 
 APPENDIX. 131 
 
 As the expectation of good or ill fuc- 
 cefs appears more or lefs probable, defire and 
 averfion take the names of hope and fear. 
 
 adly. Ineach man's imagination, the power 
 of enjoying pleafure, implies the certain en- 
 joyment of it. Hence the acquifition of this 
 power pleafes ; and the profpeft, or image, 
 of fuch acquifition alfo pleafes. The power 
 therefore of enjoying, as well as the attual 
 enjoyment, becomes an object of defire. 
 
 From this fource we derive the defires of 
 liberty^ dominion, property, Fame too, as it 
 gives fome degree of power, muft alfo become 
 an object of defire. 
 
 gdly. If by any means we mould come to 
 participate the pleafures and pains of others, 
 their enjoyments alfo, and the means of ob- 
 taining them, would, in like manner, be- 
 come objects of defire, 
 
 4thly, If by any means we fhould come to 
 receive pain from the pleafures of others, and 
 pjeafure from their pains ; their enjoyments, 
 and the means of enjoying rhem, would be- 
 come objects of averfion. 
 
 5thly. Befides a variety of fubordinate de- 
 fires, comprehended under thefe heads, the 
 K 2 general
 
 APPENDIX. 
 
 general idea of happinefs, whether felrim or 
 Ibcial, conftitutes a fuperior object of defire, 
 di ft met from each particularpleafure, and v.v. 
 and there are ?lfo cafes, in which it may 
 conftitute a deftinct object of averfion. Bui: 
 the paffions excited by general cauies are ufu- 
 ally more feeble than thofe which aim at 
 particular objects. 
 
 fhe paffions hitherto defcribed arife from 
 reflecting either on the Jenfat ions themfelves ? 
 whether pleafant or painful ; or on the 
 events which may produce, or give occafion 
 to, them. But the various objeSls alfo, ani- 
 mate or inanimate, which are capable of 
 crf/^/jg-pleafure or pain, wijl become agreea- 
 ble or disagreeable on reflection. Hence we 
 derive the paffions of ejleem and difejleem ; 
 benevolence and malevolence ; the fenfe of ho- 
 nour, and the moral Tenfe. 
 
 I. Qfefteem and. dljejlcem, 
 
 I . We efteem our/elves for actions or quali- 
 ties, which either produce immediate pleaure, 
 orincreafe thefozver of pleafing, or the will to 
 pleafe ; and we ufually take into our view the 
 
 pleafure
 
 APPENDIX. 
 
 pleafure of others as well as our own. Even 
 the external circumftnnces, in which we are 
 placed, give rife to like ientiments, when 
 they are thought capable of producing like 
 effects. A man efteems himfelf for his 
 wealth, as well as for his wifdom. On the 
 other hand, the power of giving fain to 
 others, if that pain have become an object of 
 dcfire, is equally capable of producing felf- 
 efteem. 
 
 2. We dlfefteem Ourfelves for any obferva- 
 ble deficiency in fuch qualities, or for any 
 actions or qualities, which difable us from do- 
 ing good or harm, or which may probably 
 be the occafwns of doing or fuffering harm. 
 
 3. In like manner we are led to efteem 
 others from obferving in them either agreea- 
 ble or ufeful qualities, and to difejleem them 
 from obferving either a w-ant of thefe, or 
 an appearance of oppojite qualities, viz. fuch 
 as make them lefs able, or lefs willing, to 
 pleafe. 
 
 The efteerri and difefteem of others is of 
 two kinds. Qualities, which caufe good on- 
 ly, excite love ; qualities, which caufe ill only, 
 excite hatred, Thofe which increafe the 
 K 3 power,
 
 134 APPENDIX, 
 
 power, without determining the application, 
 give rife to refpeEl : the oppoiite defeats and 
 qualities provoke contempt. 
 
 i . Since love arifes towards thofe, in whom 
 we difcern agreeable or ufeful qualities, we 
 can be at no lofs to account for the different 
 kinds of love. The love of our acquaintance 
 proceeds horn frequent- pleafure received ; the 
 love of benefactors (or gratitude) from great 
 advantages conferred : and, fince it is natu- 
 ral to be pleafed with the regards of others, 
 we readily make returns of love to thofe who 
 love us. The love of thejexes is founded on 
 fenfual pleafures-; but increafedby thofe we 
 receive from beauty, wit, or any other accom-* 
 plifhment. The love of our offspring de- 
 pends on the fame principles. Nature indeed 
 feems to have rendered our children pleafing 
 to us antecedently to any agreeable or ufeful 
 qualities, they may happen to poflefs , which 
 however are fure not to efcape the eye of a 
 parent. This perhaps proceeds from the re^ 
 gard we have to ourfehes ; which, by the 
 power of aflbciation, is readily extended to 
 every thing related to us. Doubtlefs the 
 ientiment is very much heightened by the 
 
 pleafures
 
 APPENDIX. 135 
 
 pleasures our children attually give us, and 
 the many more we expeft to receive from 
 them. 
 
 The occafions of hatred are eafily under- 
 flood from what has been faid of its oppo- 
 fite. All qualities give birth to this paffion, 
 which are caufes 6^ pain : and as nothing is 
 more painful than contempt, every appearance 
 of this fentiment is fure to provoke refent- 
 ment. Whence fome writers have repre- 
 fented fuch appearances as the only fource of 
 of our malignant paffions *. But this is a 
 fanciful fuppofition, and unfupported <>y ex- 
 perience. There is befides another fpecies of 
 hatred, anting from competition', in which the 
 phenomena are in a manner inverted ; and 
 hatred arifes from thecuftomary caufes of re- 
 fpcft and love. 
 
 To prevent miftakes on this fubjedl, it 
 may t>e fit to obferve, that even Inanimate 
 caufes of pleafure, as they cannot but pleafe 
 in imagination, are often faid to produce love; 
 and v. v. But though the fame word be 
 ufed, the fentiment is very diftinguimable. 
 When we fpeak of loving grapes, or hating 
 
 * Arid. Rhet, lib. 2. 
 
 K 4 phyfic,
 
 136 APPENDIX. 
 
 phyfic, our meaning is not the fame, as when 
 we fpeak of loving our children, or hating a 
 tyrant. 
 
 . 2. RcfpeBl arifes from qualities or circum- 
 flances capable of being applied either to 
 good or ill. This fentiment feldom rifes 
 high, unlefs we difcern a remarkable drfpa- 
 rity between others and ourfelves. Hence of- 
 ten proceeds an uneafy reflection, which is 
 apt to terminate in hatred. 
 
 Contempt arifes from obferving either a re- 
 markable deficiency in fuch qualities, or an 
 appearance of other qualities inconfiftent with 
 them. 
 
 Before we quit this part of the fubjett., it 
 fhould be obferved, that the efleem a man 
 obtains from others confirms him in the good 
 opinion he had of himfelf ; and therefore 
 cannot fail of being acceptable to him. His 
 felf-eileem too is farther increafed by fym- 
 pathy : and, on both accounts, fame (already 
 an object ofdefire, for the reafon before given) 
 is rendered ftill more defirable. 
 
 If. Of 'benevolence and malevolence. 
 
 i. Benevolence is only a fpecies of fimfa- 
 tly. General benevolence is a principle of 
 
 little
 
 A P P E' N D I X, 137 
 
 little force*, untefs when the imagination is 
 ftrongly impreiled with the pains of others ; 
 in which cafe it takes the name of eompaflion. 
 Benevolence to particular perfons con- 
 ftantly attends love, of whatever kind, and, 
 where there is no competition, is fometimes 
 alfo produced by refpeft. 
 
 2. General malevolence is a principle fel- 
 dom, if ever, to be found in our nature. 
 Malevolence to particular perfons ufually 
 refults from the opinion we entertain of their 
 characters and conduct. For this opinion, 
 as we have feeri, produces hatred : ?.nd ha- 
 tred . feldom exifts, without fome degree of 
 ill-will, linger may be confidered as a fpe- 
 cies of hatred; anting (for the moft part) 
 from fome apparent injury, and producing a 
 flrong, but temporary, malevolence. Male- 
 volence, when independent on perfonal cha- 
 racter, refults from companfon. We envy in 
 others the goods we want, whether of na- 
 ture or fortune: and we fometimes feel a 
 malicious pleafure, in furveyine: thofe evils, 
 from which we ourfclves are free -*. 
 
 "* This is to be underilood of its immediate influence : 
 refity, as it gives occafion to moral lentiments, it may have very 
 confiderable efFeft. 
 
 f The Greeks had a name for this principle as well as it's 
 oppofite. <J>6oyo? fj.\i ydtp ir AMT>J IT' aXXol^ioij y*So7j, iar^a^n- 
 xxta it iJoci ITT' i^olgicij *axoV. Flue, de Curlof. 
 
 III. Of
 
 $38 A P P E to D i j& 
 
 III. Of the Senfi of Honotin 
 
 *This fentiment has been incidentally ex- 
 plained already : I only give it a place here* 
 in conformity to the pra&ice of other writers; 
 for it is evidently included in the paffions 
 mentioned above. We have but to repeat^ 
 and unite, the conn" derations before fug- 
 gefted, 
 
 We receive pleafure from the belief, or 
 imagination, that we poflefs the efteem of 
 others, on two accounts t i. Becaufe the 
 good opinion of others confirms the opinion 
 we have of ourfelves ; and the efteem of 
 others, by the force offympatby, flrengthens 
 our felf-efteem : 2. Becaufe the principle of 
 ajfociation has connected the efteem of others 
 with the advantages to be obtained from 
 their frieudfhip* The truth of this account 
 will be feen by obferving, whofe efteem it 
 is that we value moft: viz, their's, whofe 
 opinion has moft weight, or \\l\Qfefriendjhip 
 is fuppofed to be moft ufeful. 
 
 On the ottoer hand, we receive pain from 
 
 the contemft or dijlike of others, as depriving 
 
 u of both thefe advantages. To this head 
 
 * belongs
 
 APPENDIX. 
 
 belongs the paffion of Jhame: which is only 
 a difefteem of ourfelves, joined to a quick 
 fenfe of honour. The fame fenfe of honour, 
 when joined with J e/J -efi } e em , takes the name 
 of vanity. In the one cafe we are anxious 
 to avoid difgrace, in the other to obtain ap- 
 plattfe. 
 
 IV. Of the Moral Senft. 
 There is one kind of fentiment {till to b 
 added, which was defigned for the regula- 
 tion of all the reft, approbation and dijappro- 
 bation. The power of receiving thefe fen- 
 timents is called by fome the msral fenfe: by 
 others, who feem to have thought the word 
 fenfe might be liable to a wrong interpreta- 
 tion, the moral faculty. Call it what you 
 pleafe, there are certain feelings in the mind, 
 the objects of which, and indeed the peculiar 
 objects, are determinations of the will. Vo- 
 luntary obedience to any ufeful principle of 
 action, or voluntary refinance to any hurt- 
 ful principle, produces approbation ; the con- 
 trary, difapprobation * : perhaps from our 
 
 anticipating 
 
 9 It may be objected perhaps that all the principles in our 
 nature may be fhewn to be ufcfu!. They are fo when not
 
 140 APPENDIX. 
 
 anticipating the good or ill which ufually 
 arife from fuch conduct, and fympathizing 
 with thofe, who are fuppofed to enjoy the 
 one, or fufFer the other. It is difficult to 
 conceive, how it can have happened, that 
 the reality of thefe fentiments fhould ever 
 have been difputed. They are not indeed 
 innate: for no fentiments are innate. But 
 they are common* I fuppofe, to our whble 
 fpecies. There is not a nation upon earth* 
 whofe language wants words to exprefs 
 thefe feelings : probably there never was a 
 {ingle man, who was void of all perception of 
 right and wrong. 
 
 The fentiment above-defcribed is diftin* 
 guiihable from all others, not only by our 
 inward confcioufnefs, but by the following 
 marks which are infeparable from it. It 
 does not depend on the fuccefs of men's en- 
 deavours ; but (imply on the intention with 
 which they act. It has no peculiar relation 
 to ourfehes ; but rather gives a preference to 
 
 ^ i. e. mifapplied, or exceffive. They are fo, in theif 
 proper place t i. e. not interfering with more extenfive, or more 
 important principles of adtion. In either of thefe cafes, a good 
 principle changes it's name and it's nature : and is no longer in- 
 titled to our regard and compliance.
 
 APPENDIX. 14; 
 
 other men, and principally regards the gene- 
 ral happinefs. It is conftantly attended with 
 another fenfe, which may almoft be conu% 
 dered as a part of it ; the fenfe of good and 
 ill defer t. Whoever rewards the man we 
 approve, or puniftes the man we difapprove, 
 becomes himfelf on that account an object 
 of approbation. 
 
 Obferve however that the moral fenti- 
 ment, as well as every other, may not only 
 be produced by it's own peculiar caufe, but 
 alfo by fympathy : and thus, in fact, it feems 
 to be firjl introduced into every human 
 mind. 
 
 Before we conclude this fubjedt, it may 
 be fit to take notice, that this fenfe or faculty 
 is not ufually numbered among the pajjions. 
 Nay, on the contrary, it aflumes very fre- 
 quently the name of reafon. Language is 
 arbitrary j and therefore various. I can only 
 fay, that thefe moral feelings are, as much 
 as any other, modes of pleafure and pain, 
 though perhaps lefs violent than the reft. 
 If you diflike the words fenfe and pajfion, ufe 
 any other, that will exprefs the fame idea ; 
 and it will ferve the purpofe equally well. 
 
 That
 
 APPENDIX. 
 
 That we like or diflike beneficial or hurtful 
 aftions ; that thefe fentiments lead us to like 
 or diflike the agents, if acting with defign 
 and choice ; and that thefe agents are finally 
 approved or difapproved, as afting under the 
 Influence of good or bad principles : thefe 
 only are the material points, which we mean, 
 to affert. 
 
 Recapitulation. 
 
 j. Some paffions refpeft indifferently goocj 
 and evil of all kinds, and all the Various oh- 
 je&s, which are capable of producing or pre- 
 venting either* Such are our defiresand aver- 
 iions ; hopes and fears ; joys and forrows. 
 
 2. Other paffions refpect only intelligent 
 caufes of pleafure or pain. Such are efteem 
 and difefleem ; benevolence and malevo- 
 lence ; the fenfe of honour and djfhonour ^ 
 the fenfe of moral good and evil. 
 
 3. All thefe paffions are founded on this 
 principle, that the image of pleafure pleafes, 
 the image of pain difpleafes. They are- 
 
 drawn.
 
 APPENDIX. 
 
 drawn from this fource, in various ways, by 
 anticipation, comparifon, and fympathy. 
 
 4. Thefe obfervations are applicable not 
 only to other paffions, but to the moral fa- 
 culty itfelf : which may be confidered as a 
 peculiar fpecies of efteemand difefteem, con- 
 fined to the determinations of th? iv//J. 
 
 OF THE APPENDIX,
 
 ( 145 ) 
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