1 100 H5u Harte Union and harmony of reason THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES FREDERIC THOMAS BLANCHARD ENDOWMENT FUND Tie Union and Harmony of Reafon, Morality^ and Revealed Religion. A SERMON Preached before the . . . At St. On Sunday , February 27. 1736-7. The FOURTH EDITION, Revifed } and Corre&ed. By W A L T E R H A R T E, M. A. Of St. Mary-Hall in Oxford. LONDON: Printed for L. Gilttver and J. Clarke, at Homer's- Head in Fleet-Jlreet. 1737. Imprimatur. STEPH. NIB LETT, Vice- Can. Qxon, April 30. 1737. JOHN XIV. i. Ye believe in God^ believe alfo in Me. H E S E remarkable words of GUI' Saviour contain as clofe an argu- ment, and as pathetical an exhor- tation as can be conceived. We may infer from them in general terms, that as there is a plain gradation from NAT URAL IOREVEALED Religion, and as there is a real union and har- mony between them, therefore every honeft im- partial mind, is, -as it were, favourably pre-dif- pofed and induced by the former, fincerely to believe and practife the latter. And indeed CHRISTIANITY, fuppofmg it free from all mixtures of human invention, fuppofmg it rightly dated and truly explained, is queftionlefs the moil reafonable thing in the world. Nothing poffibly can be conceived more worthy of God on the one hand; or more beneficial to Man on the other. ChHftianity in this fenfe is fo far from claming with the common dictates of reafon and morality, that on the contrary it mutually illu- ftrates them and enforces them. To explain tbefe points effectually and not fcperficiaMyr to give tolerable light and fatif- A ' faftipn facYion to the hearer: to harmonize things that have been fo differently treated, and fo varioufly reprefented is an undertaking only to be jufti- ficd by its extraordinary ufe and importance. I. Firft then, in order to lay a deep and firm foundation, I fhall attempt to prove, that there is and ought to be a real union and harmony betwixt Reafon and Cbriftianity : and that no argument can be drawn from the former (rightly explained and duly limit- ed) in dif-favour of the latter. IL Secondly 1 1 {hall confidertheL^w of Nature, and of courfe Natural Religion in the fame manner. III. 'thirdly and Laftly, after reconciling thefe great important Points, I fhall endeavour to give you a clear idea of the reafonablenefs, the propriety, the expediency and advantages of Divine Revelation; Concluding with a few general ufeful remarks taken from the force and nature of the foregoing difcourfe. i I. Firft then, I am to prove, that there is and ought to be a real union and harmony betwixt Reafon and Cbriftianity : and that no argument tan be drawn from the former, (rightly explained and duly limited) in dif-favour of the latter. And here, if writers at firft fetting out would diftinguifh juflly, they ought to conCider Reafon in three fenfes : 'The Reafon of God : which is in other words, his eternal invariable neceffcry Omnifcience and re&kude of acting j [3] Reafon of 'Things : which ib far as mora- Jity is concerned, is that difference which refults from the unchangeable eternal nature of right and wrong, good and evil $ And the Reafon of Man ; which is that/#r//jy whereby every particular perfon compares ideas or things, and judges thereby of their agreement or difagreement, truth or falfhood. Right attention to thefe diftinctions is of the greateft importance : 'Tis in the loft fenfe only that Reafon is concerned in the prefent debate ; and even here Reafon muft be confidered, not as an uniform abftract metaphyfical faculty, but as a perfonal thing : actually exerted, varioufly im- parted originally by the author of nature, and much altered afterwards by improvement or neglect. 'Tis alfo worth obferving that the perfons cal- led Deifls generally confound thefe two firft forts of Reafon with the third, when they declaim fo perpetually on its abfolute perfection, its unalter- able unerring nature, &c. Such in particular is the conduct of a late ad- mired Writer (a), whofe name I mail forbear to mention, fince I cannot mention it without re- proach. Firft he tells us, that Reafon is an invari- able principle, a perfeft unerring rule ; Which in one fenfe is certainly true in relation to the di- vine reafon, and the general abftract reafon and nature of things ; Next he tells us, that Reafon to us, as men, is, and muft be the fame invariable principle, the fame perf eft unerring rule ; Which in another fenfe is not true, for human Reafon, [by A 2 which (a) Author of Cbrijlianity as old as the Creation. [4] which I mean that Reafon which the human mind exerts,] is, by the nature of man often falli- ble, more or lefs perfect as. circumflances vary, and always proportionable to the abilities of the agent. From which fort of arguing, (the com- mon cuftom of our author,) 'tis plain that Rea-. fbn fignifies one thing in one propolition, and, another thing in another, than which nothing can be more illogical, or mpre difhoneft. Hence therefore nothing can be drawn either conclufive pr cogent enough to fet reafon at variance with revelation and thereby fuperfede it. Others have roundly told us in general terms, that Reafon is and muft be a fujficient guide in mat~ ters of religion : Which without doubt is ftrictly true in an explained and limited fenfe. But if this afiertion be laid down as a felf-evident truth without due exceptions and reftri&ions, then 'tis certain, from the very drift and intent of the authors, (tho' the confequence be only implied) that the thing intended is to render all divine revelation needlefs, inafmuch as inconfiflent with God's wifdom to give us a fecond guide, after a firjl guide which is truly fufficient. The true ftate of the cafe is briefly thus. It muft always be coniidered whether the above- mentioned proppfition be fpoken of Heathens, or fpoken qf Chrijiians. If it be fpoken of Heathens, then Reafon, fup- pofing it duly exerted and attended to, muft be a fufficient guide in matters of religion. It is precjfely that rule which God himfelf has thought fit to give them, in order to direct their judg- ment with relation to rujh and falfhood, right ancj [5] and wrong. If it be inadequate to fuch pur- pofes, then there muft be a defect either in God's 'power or will : in fhort, either in his natural, or ' moral capacity The poor creatures are infin- cerely and unjuftly dealt by ; They are not tru- ly accountable and punifhable for their errors 3,nd their fins. If the above-mentioned propofition be fpoken of Cbriftians, then reafon is a fufficient guide in a more reflrained and exceptive fenfe. It is the guide that conducts us to divine revelation : It is a fufficient competent judge of the evidence, the propriety, the expediency, the advantages of it : It examines its grounds and reafonablenefs carefully and fincerely : confequently it leads us naturally into the belief of Christianity, and then modeftly fubmits to it. So that Reafon upon the- whole, is the groundwork of all faith, and the teft of all truth ; and tho* it may receive fuper- natural aids and advantages from God's goodnefs and favour^ (in compliance with the inattention, frailty, and corruption of the agent to whom it jbelongs,) yet flill in the main 'tis in many fenfes a fufficient .guide, fince it leads us to the path where we cannot err on the right hand or the left* and fince it judges previously of the ftraitnefs and goodnefs or that path or road to everlafting happinefs. Reafon with thefe limitations, (which certain- ly are of fuch confequence as to prevent the higheft prefumption and herefy) may truly and fafefy be faid to be a fufficient gujd in matters Li*' ___' ; " '' '!- ** Tlf.... i ..-,.?.. tote} .V^iWOSffj t in We are told further, "That the Reafons of things a rule to God himfelf, and therefore are and muft fa afuffident rule to us". I fhall examine both thefe propofitions, which are generally touched upon too flightly, with all the care and caution I can. And firft, to make the reafons of things a rule and law to God, antecedent to him and independent cf him, is the moft abftrufe, the mod fallacious, the moft dangerous part of Deifm that ever was invented. For whenever any Notion, (like this cf our adverfaries at prefent) implies at firft fight great perplexity, if not contradiction : and when the plain common fenfe of our minds can never cordially be reconciled to it ; then 'tis certain, either that fome unobferved Error lurks at the bottom ; or that feveral truths and circumftances lie concealed : part, or all of which, (fuppofing them clearly perceived and known) muft ex- plain, or alter the cafe. Thefe confiderations ought to teach our ad- verfaries diffidence and humility : But as fuch arguments have been known to fail, I mall not content my felf with applying only to their modefty. As God is the firft caufe, fo of courfe he is antecedent to things themfelves,(nay even to ideas) and of confequence to the relations and reafons of things. < fbefe likewife, as they fubfift by him and derive their exiftence from him, cannot pof- fibly be independent of him. Hence it follows that they are not eternally, unchangeably /ne- cefTarily what they are, as they fubfift in the themfelves, (whole properties are thq re- yj reverie of fuch qualities) but as they proceed from God. Further, at the fame time that God decreed things fhould exift, he eftablifhed likewife their relations, fitnefles and reafons : not from any arbitrary appointment, as we mall demonftrate hereafter, but from his own internal invariable rectitude. As thefe relations, &c. came origi- nally from God, foofcourfe they can noways be a rule or law to him : 'Tis true he cannot act contrary to them : but that arifes from hence, be- caufe he cannot contradict him/elf and his own truth ; But in fhort, nothing, properly fpeaking, can be a rule or law to God : The defign of a law is to govern and reftrain from doing wrong: The defign of a rule is to rectify and keep from deviating into error: Both which, are infinitely remote from divine perfection. The fallacy which induced our adverfaries to eftablifh a certain imaginary rule or law, prior to God, and even independent of Him, was appa- rently This: They fancied the Deity himfelf, except reftrained by fome external obligation, muft be an arbitrary Being ; little confidering, that infi- nite Power itfelf cannot be arbitrary, when the oppofite Scale is kept exactly equal by infinite Wifdom. In frail fallible Man (and there lies the miftake) meer inclination and pleafure are always placed in contradiftinction to right motives and reafon: But in God the cafe is directly other- wife: divipe rectitude neceflfarily excludes even from omnipotence itfelf, All that's contrary to unerring truth, and invariable equity. As [ 8 ] As to the fecond propofition, having mewri the falfhood of the firft, and having deftroyed all confequences that can be drawn from thence, I fhall only confider it fimply in it felf. Doubt- lefs the reafons of things are a real rule and law to man : To afTerc otherwife would be little lefs than profane fcepticifm and madnefs. All I contend for 'is, That they are not a rule and law in fuch a fenfe as to fuperfede, in any degree, divine revelation- Were Man a creature purely fpiritual : abftra&ed from the body and bodily pafiions : corrupted neither by others, nor him- felf : and perfect as he firft came from the hands of his Maker , Then the Scheme of our adver- faries, I mult confefs, would be highly plaufible and conclufive. But fuch a rule of action at prefent, fuppofing Men better and wifer than they really are, can no ways render Revelation ufelefs. The inveftigation of mod moral truths is too difficult, and too operofe for the bulk of mankind -, Corifequently, as men fee more or lefs evidence, their obligation to comply with fuch truths is weaker or flronger ; If they fee no evidence, (which too often happens in unat- tenttve or grofs minds) then the obligation is no- thing at all. But the Morality which Revelation teaches lies open and level to all capacities. It has a plainnefs and a precifion which no philofa- phy can reach. // is a highway, as Tfaiah prophe- eyed of it, and tbe way-faring man, tbo* a fool Jhall not err therein. Ch. 35. 8. It is not to be collected piece-meal, a line here and a line there* from the ieveml philofophers of different ages : Nor is it built upon fuch half vifible half va- niming .. Aiming principles as can only be made out by the finefl underflandings ; But it goes directly to fche heart) as well as the mind ; and convinces us very fignally in this, as well as other cafes, that God is no refpetter of perfons : but that he has re- vealed the knowledge of his laws liberally to all of us, and hath upbraided none. Jam. i. 5. This plain felf-evident morality is enforced at the fame time with the ftrongeft Motives and Sanctions that can be conceived. Far therefore from clalh- ing with the obligations of reafon, it on th contrary explains them with greater clearneis, and urges them with greater force. This will appear yet ftronger, if we confider the many inabilities of the human mind j the many poflibilities of our being miftaken ; the Corruption of our wills ; the frailty of our na* tures , the precipitancy bf our paflions ; and the temptations of the age ! Thus have I fhewn from fact and argument* that Reafoni duly limited^ and the reafons of things rightly explained, can in no fenfe oppofe* much lefs evacuate divine Revelation. Nor am I confcious bf laying any reflrictions upon Reafon moire than I ought; Angry in- vectives againft it are jufl as dangerous as extra- vagant commendations in behalf of it; Igno- rant and fuperftitious men vainly and weakly triumph in a religion which proceeds not upoa rational principles, and which *tis impoffible to make out ! But 'tis the great glory of Cbrtftiantty as we profefs it, to be the friend of reafon : To be able to fay unto Wiflom^ thou art my Sifter. . 4, In Ihort, Reafon is the prerogative B and and mining ornament of our nature : the guide that leads us through error, to the propofed end of our journey, happinefs ! Its power is fo extraordi- nary, that a man who thinks truly, cannot pofli- bly aft againft it : Nothing can blind it, but fome headftrong paflion or determined perverfe- nefs ; Which amounts to no more (if ufed as an argument againft it in general) than if a pilot fhould refolve to embark in a dangerous fea, and then wilfully (hut his eyes. For, to confefs the truth, reafon is hot fo much hurt by the fall of man, as the faffions are : Like a Prince un- juftly depofed, it is ftill capable of governing honeftly and fuccefsfully, if it could be reftored to that Throne which our irregular appetites, (and the many blindneflfes and depravations at- tending fuch appetites) have ufurped from it. And' therefore God himfelf gracioufly refers his rectitude and our obliquity to this tefl of human reafon : Houfe of Ifrael, is not my way equals are not your ways unequal? Ezek. 18. 25. Elfevvhere he fays, come now and let us reafon to- gether. If; i. 1 8. O my people ', what have I done unto tbee, or wherein have I wearied thee ? tfejtify againft me. Mai. 6. 3. Our Saviour himfelf is extremely angry with the Jews for not exerting their reafon : Why of 'your J "elves , fays he, judge ye not what is right ? Luke 12. 57. St. John pre-fup- pofes the conference or reafon of man to form the fame notion of right and wrong which God does ; (the fame in kind, though infinitely di- ftant both in clearnefs, and manner of percep- tion :) Beloved, fays he, if our heart condemn us Kot, then have we cvnfdence towards Cod. i Joh. 3. 21. 3-2i. Ifyeak unto wife men, fays St. Paul, (and that upon a very myfterious occafion) judge ye what I fay. i Cor. 10. 15. I may add further, that when the fame Apoftle (who had the gift of tongues and of miracles) forced Felix to tremble, 'tis remarkable, that he applied himfelf to neither one or the other of the fupernatural powers above-mentioned, but that he reafoned only. Afts 24. 25 *. Yet ftili we muft remember, that reafon, as 'tis the faculty of a finite being, is always of a limited, and often of a fallible nature. To grafp at things, either abfolutely beyond the power of our comprehenfion, (and which for that realbn are not efiential to human happinefs, if we right- ly confider the divine goodnefs:) Or to grafp at things which God has referved as prerogatives to himfelf ; is only in other words, if I may pre- fume to vary a Scripture phra.fe,feizing the King- dom of Heaven by force. Seek not the things that are too hard for thee, nor fearch the things that are above thy jlrength : But what is commanded thee, think thereon with reverence ; for it is not needful for thee to fee with thine eye the things that are fecret. Eccluf. 3. 21, 22, II. Having thus rightly ilated, explained, and limited the powers of human Reafon, (mowing at the fame time its perfect har- mony and confiftency with Revelation,) I fhall now in the fecond place confider the Law of Nature, and of courfe Natural Reli- gion, in the fame manner. B 2 The * Sec alfo, Thef. 5.21. Pet. 3.15- I John 4. i. The Law of Nature abfolutely and in fignifies thofe eternal immutable truths concern-: ing good and evil, right and wrong, which re- fult from the nature of things, as thofe things are fuppofed to affect and obligate rational a- gents. This Law in its full extent and perfecti- on can only be truly known by the fupreme Being. The Law of Nature relatively , and with regarc^ to the prefent debate, fignifies fo much precife- ly, (and no more) of thofe eternal immutable truths, as each man fees or finds out for him- felf. This diftinction fub-divides itfelf farther : Firft, it fignifies thofe more delicate and com- plex parts of the Law of Nature, which the belt moralifts and finefl reafoners have dif- covered : Secondly, it fignifies thofe common ?md more obvious truths, which, except a man refolves wilfully to contradict reafon, are as eafily known and diftinguifhed, as light or darknefs, pleafure or pairi. God only, who created the things them- felves, who arranged them afterwards with in- exprefilble beauty, variety, and harmony : who forefaw their feveral tendencies and relations, together with all pofiible circumftances and con- tingencies : He alone, author, difpofer, di- rector of all things, fees, (without variablenefs, or the leaft fhade of confuiion or obfcurity,) all thofe feveral truths, infinite in number, and univerfal in extent, which make up what we call '&bfolutdy the Law of Nature. Man, E '3 1 Man, on the other hand, whofe knowledge U finite, imperfect, and liable to miftake : whofe knowledge depends partly on his own care and neglect : upon living in fuch an age, or upon receiving luch an education : and partly upon that greater or lener degree of Genius with which he was born : (and which doubtlefs is the free gift and goodnefs of God ;) Man, I fay, con- fidered in this light, takes in jufl fo much of tiie JLaw of Nature relatively and perfonally /peak- ing, as the above-mentioned circumftances give him leave. So that though the rule itfelf be univerfal and general, yet fince a perfon may fee more or lefs of it; and fince to bimfelfthzt perfon ftandeth vrfalleth ; therefore the rule as to him muft be a rtlative particular thing. The Law of Nature thus dated in itfelf, and confidered with this reference to man, is fo far from oppofing revelation a priori, that it rathef calls for it and requires it : Efpecially if we take human corruption and degeneracy into the ftate of the queftion. Yet the Deifts have all argued here unfairly and inconclufively: Efpecially the falfly cele- brated Author I lately mentioned. He conti- nually fhifts the fcene between thefe feveral ac- ceptations of the Law of Nature : He concludes from one to the other indifcriminately, without any explanation or reftriftion ; And thereby gives us much better proofs of his dexterity than of his honefty. -Twere to be wilhed he had at- tended a little more carefully to that reafoning, pd that fmcerity, which he labours fo much to be thought [ '4] thought matter of; Elfe it may appear, I (fpeak with charity and truth) that he only cried them up, as hypocrites do virtue, the better to con- ceal the want of them. Therefore, as I obferved before, a diftinction certainly ought to be made between the Law of Nature abfdutely, and objectively, as matter of knowledge in general ; and between the Law of Nature relatively, andperfonally, as matter of duty in particular -, Or in other words, between the Law of Nature, which contains all pofiible truth and rightnefs of afting ; and between the Light of Nature, which contains only that portion of moral truth which eaph man fees, or finds out for himfelf. In fhort, if we intend to judge truly and fafe- ly in the prefent cafe, 'tis necefiary to confider not only the Law of Nature in itfelf, but the manner alfo whereby that Law affedls mankind ; [Almoft every thing in this world is relative, and muft be confidered in that view as well as others.] Hence we lhall find that the truths of the Law of Nature with refpecl: to man, are personal things. The perception is various, according as the evi- dence of them is more or lefs. As well might two men have the fame proportions and features, as the fame precife degree of apprehenfion and knowledge. Thus in lower inftances, the har- mony of mufick and colouring, the powers of thought and language, fir ike one perfon far more forcibly than another. The reafons where- by the mind is affefted, are eternal and univer- lal : antecedent to our confideration, and inde- pendent of k ; But ihe affection itfelf is both ex- qted t'5] cited and perceived, in proportion to a man's own natural genius ; in proportion likewife to his care and application: together with the in- ftructions and good tafte he has received from others. After thefe diftinctions and explanations, what becomes of the boafted argument a priori? " The " Law of Nature is abfolutely perfecl, therefore " external revelation can add nothing to it". &c. In fliort, 'tis agreed on all hands, that men by natural confcience and the* eflential differen- ces of things may know in the main what is good and evil. Some may proceed much further, and argue with great force and clearnefs upon the divine being and attributes, the works of creati- on and providence, the probable hopes of a future ftatCj and God's mercy towards penitent finners. Yet ftill with confidence I affirm, no fubfidiary fyflem ought to be rejected, which, (befides be- ing proved to come from God,) confirms thefe hopes, ftrengthens thefe motives, advances and adds to thefe reafonings. Nor would any fet of men, after the leaft right thought and inftru&U on, differ from me in this opinion, if they op- pofed revelation merely out of a miftaken prin- ciple : and not out of fingularity, youthful le- vity, hatred to a particular order of men, and a vain groundlefs belief that the Law of Nature favours jbme pleafures which revelation does not. Take away thefe impediments, and the work is done. And as to others, the few fin- cere advocates of natural religion, let them only go their own lengths, and we are fecure of them. An honed difcharge of all moral duties and vir- tues *ues is the beft pre-difpofition that cao be, wards receiving the Gofpel. Te Believe in fays Chrift, believe alfo in Me! The great A- poftle likewife exprefsly aflures us, that the Spirit of God, that is, divine revelation - y beareth witnefs -exaclly with our Spirit, namely human reafon. Rom. 8. 1 6. This, I flatter myfelf, will be fully verified* jf men will only ferioufly confider what has been faid, and purfueit in their own minds. Hence,when reafon, morality, and revelation are harmo- nized, I will venture to promife them a few very Tignal advantages. Religion, literally fpeaking, will be built upon a rock ; It will be ever uniform and confiftent with itfelf ; We mail not be ob- liged to exalt one truth at the expence of ano- ther ; Nor compelled to fet afunder thofe things 'which God hath conjoined ! III. Thus have I mown that reafon, morality and revealed religion, are all perfectly at union with each other : Which leads me naturally to my third general head, the reafonaUenefs and propriety ; the expediency and advantages of divine Revelation. The reajondblenefs and propriety of divine re- velation, appear plainly from the union and harmony above-mentioned. For if the leveral Syftems of reafon, morality, and revelation, are no ways incompatible with each other ; and if fuch interpofition as we here fpeak of, is in no fenfe in- confiftent with the divine nature and attributes ; I would afk what oppofue fuppofable argument can I '7.3 can be affigned againft God's affifting Frail and lapfed creatures ? Or why ought we to reject fuch afliftance, efpecially when 'tis fo agreeable to natural virtue, and fo perfective of it ? Pleafe to obferve the conduct of the heathens* and behold a full proof of what I here affert. Moft of them believed in revelation of fome fort or other ; Both Plato and fully fpeak plainly of impropriety and credibility ; and as this belief met with reception from all orders of men, (which could never have happened, if the thing itfelf was not probable and credible,) they therefore made it the true^ or pretended foundation of all law and government whatfoever. I only fay this to prove that revelation is perfectly recon- cilable to the common principles of reafon j As for Chriftian revelation, 'tis fo agreable to the juftice and goodnefs of God, and fo confiftent with the wants, and natural expectations of men, that nothing^ (of thofe things that depend upon moral certainty) can poffibly be more felf- evident. I will add further, that as the truth of things allowed a revelation to be pofiiblej fo the ftate of man actually required it; The doubts, the uncertainties, the vain-glo*. rious difputations, which we fee amongft the great matters of wit and reafon in Rome and A*- tbens themfelves, plainly fhow us that the rnoft enlightened Antients could perform but little k I will fay nothing of the careleflhefs, inattention, prejudices, iuperftition, vicious cultoins, lulls, ignorance, and corruption of the vulgar. I only obferve, that the Philofophers them- C felves t 8 ] felves were ignorant of many great and impor- tant points. They hardly deduced any truth without fear and uncertainty ; Many things they explained falfly, or placed on a wrong founda- tion ; None of them had courage, moil of them had not benevolence enough to reform man- kind, and embrace the dangers conlequent thereon. Lafily, which was an infuperable difficulty, they wanted proper fanclions and au thority from God. Let a good-natured Chriftian only read the dialogues of TuHy^ and the laft difcourfe of So- crates , and I am convinced he will be moft ten- derly and fenlibly affefted, to fee fuch mif-giv- ings, uncertainties, and miftakes in a fincere ear- neft endeavour after truth. And yet thefe, as well as the other Antlents^ (to fay the leaft of them,) had inclinations to feek for truth, and abilities to find it equal to ours. Judge there- Fore whence this difference arifes, and make the inference your felves. I might fay a great deal more on the prefent argument, but as moft writers have exhaufted it : I (hall only obferve by the way \ That when perfons educated in the Chriilian faith, make extraordinary panegy- -ricks upon the Law of Nature , and at the fame time fpeak very coldly, and negligently about the Law of the Go/pel r 'Tis much to be feared, (lincc the One conferTedly improves and enforces the Other ',) that they only honour the former in .pretence, and have always a fecret ill-will to the latter. It is not for our turn^ fay they to them- feives, like the licentious men in the book of Wijdom : It is ckan contrary to our doings : It is made , made to re prove our thoughts, it is grievous unto its even to behold ; 1%e life it prefcribes is not like other mens lives, its ways are of another fajhion. Ch. 12. 12, 14. Having thus mewn the great reafonablenefs and propriety of Revelation, I come now to the expc- diency and advantages of it. And firft, it gives us, (fo far at lead as our finite understandings are capable,) a fall, fatif- factory, and compleat character of God. This by the way, is a very fignal advantage to human morality, which endeavours, in all proper cafes, as much as pofflble, (though with infinite dif- proportion) to refemble the rectitude and good- nefs of the fupreme Being ; So far therefore as Revelation informs us better upon thefe heads, fo far likewife it better enables us more exactly to copy divine perfection. In proportion as we have clearer notions of the Deity, we have likewile clearer notions of our own relative State : As alfo of our original, our depravation, and our means of reconcile- ment. For though Repentance, ftrictly fpeak- ing, is a natural duty, and though men had great and a fibred hopes of mercy and favour af- ter fincere fubmiffion and returning to God, yet ftill ("till the fulnefs of revelation took place) they knew not certainly their real ftate and con- dition here , they knew not the true fource and reafon of human degeneracy ; and confequently, they knew not the means of being reflored, nor the terms of reconciliation. SOME indeed have attempted to prove, that man in a ftate of nature, could not poffibly form C 2 tO to himfelf any moral afiurance, that God would vouchfafe to pardon fin, even after repentance. But here I think they have loft ground by en- deavouring to pufh the victory too far. Reafon gives us great, nay perhaps certain affurances, that God will forgive a frail erring creature after due repentance and fubmiffiori ; But Revelation gracioufly proceeds much further : It points out the very method whereby God has brought about this reconciliation, (matter of new incitement to devotion, of new obligation, and thankfulnefs : ) It likewife tells us that God will not only pardon fin, (which queftionlefs is all in ftrict juftice he is obliged to do,) but that he will likewife confer upon us immortality. This doubtlefs is his meer voluntary gift and goodnefs in Chrift : It is what we have no real title and claim to, even though we were uner- ring and fmlefs creatures. Repentance, ftrictly fpeaking, is not at all matter of merit, but mat- ter of duty ; It is v what a reafonable creature is obliged by the nature of reafon to perform. And therefore if God, of his fuperabundant infi- nite goodnefe, is pleafed to beftow immortality upon us inftead of bare forgivenefs, certainly we ought to exprefs all. the gratitude, thankfulnefs, and obedience that can be conceived. Our merit and goodnefs according to what reafon and revealed religion tell'us, can in no fenfq extend to him, Pf. 16. 2. Gen. 32. 10. 2 Con g. 5. a man cannot profit bis Maker ; Job 2 2. 2. Were we to bear him the ftrongeft and moft grateful affbdtion that can be thought of, yet This at bed js nothing more than ftrift duty and juftice : We can C ] can only love himjtecaiifehe firft loved us /There-, fore upon the whole, Immortality is matter of meer free bounty and mercy : and of courfe cannot poflibly be difcovered otherwife, than by the gracious promife and declaration of the Giver. He alone exprefsly afTures us, that to him who overcometh in Chrift Jefus, /hall be given to eat of this Tree of Life which is in the midft of the Paradife of God. Rev. 2. 7. Ch. 22. 2, 4. Revelation Jikewife has given the higheft im- provement to morality that can be conceived, by adding the external Sanctions of hope and fear y and urging them upon mens minds with extraor- dinary ftrength and cogency. Thefe Sanftions in any light give us a high idea of God's affection towards us : Either if we look upon them as exprefs commentaries info many words, upon what was before implied in the nature of things : Or if we coniider them, as fubfidiary motives to virtue, built upon the paj/ions, in order to quicken reafon to embrace happinels and falvation. Every way, they give weight and authority to God's laws, vigour and activity to man's obedience, and in fhort are the main arguments, and vital principle of the Gofpel. The Rewards of CKriftianity in particular, notwithftanding whatfome affefted moralifts may fay, are moft juftly and happily calculated by the great judge and knower of the heart. Tho* they apply themfelves to thepajfions, yet they do not derogate in any manner from the powers and force of human reafon : but rather, [at leaft ^f we judge from effects,] add to it, ar\cl awaken it. ie. Being efiential to virtue, or natural confe- quences from virtue, they imply no felfifh mer- cenary temper in the perfon to whom they are propofed ; and as to the far greater part of mankind, (which does not pretend to a conftant difpafiionate right judgment on all occafions and emergencies,) they are doubtlefs the great guard and fupport of frail human nature. Talk as long as we pleafe, men are made up ofpajfions as well as reafon : reafon is the^oofc, butpa/fiGns are the motive of action : in proportion as they are the more perceptive fenfitive principle, they are the more properly applied to. Upon the whole, I will be bold to fay, (without any dif- paragement to un-influenced reafon and difin- terefted virtue,) that the paffions of hope and fear, together with the effects of them, obedience, gratitude, devotion, repentance, will in the end conduce moft towards carrying us to heaven. So that whoever invented this philofophical kind of Antlnomlamfm which I am now con- futing, (and which if I remember right is as old as Epicurus,) did not thoroughly underfland the inixt nature of our reafon and pa/Jims. He acted injmcerely in the caufe of virtue, if not weakly. At prefent likewife, the perfection of Chriftia- ni'ty does riot confift in prescribing a fyftem pro- per to angels, but proper to men. Revelation may be looked upon in another view, as highly perfective of natural religion. It not only urges all moral confiderations more ftrongly and forcibly on our confciences, but it explains them alfo more clearly, more dillinctly, and in a raore perfooal applicable manner. It It is compendious, and yet methodical : fublime, yet ufeful and intelligible in the higheft degree of perfection. It conducts us to our journey's end, by the fhorteft, plaineft, fecureft path that can be ; 'where thefteps are notftraitened^and wheri be that runneth i ftumbleth not. Prov. 4. 12. As it adds new Sanctions built upon the paffi- ons, fo it adds new motives built upon argu- ments purely evangelical. We are infinitely more defirous to embrace virtue and defpife temporary pleafures, when we confider the eternal reward laid up for us in heaven, i Cor. 2.9. 2 Cor. 4. 1*7. Hebr. 5. 9. Jam. i. 12. i Pet. i. 4. We find uncommon improvement in our moral character, when we contemplate the life and actions of our blefled Saviour. We are doubly induced to love and ferve all mankind, (even our enemies,} when we remember that God freely forgave us, and that Chrift voluntarily died for us. So that hence ariles a fet of Virtues, new . in them- felves, or at lead taught in a new manner, and upon a new principle. I may add allb feveral others arifing from the fame fource, and built upon the fame foundation. Such as felf-denial 9 charity , humility ; meeknej^ patience , resignation ; fuffering for the fake cf religion; and above all evangelical right ecufnefs, or chriftian Perfection. Some of thefe are the .only virtues that can fupport us under extraordinary misfortunes and pains, trying afflictions and perfections. Meer human reafon, (iuppofing a deift capable of exerting it coolly in fuch cafes) will afford but little confolation, in comparifon with the allured hope, and ftedfaft faith of a Chrift Jan. View the C * tfa former, (in his fallen, uncomfortable, difpi- rited fituation) and, according to a mod beau- tiful expreflive picture in the book of Job, if is nil darknefs with him and thejhadow of death, nay the very light is as darknefs. Ch. n. 23. View the latter, and though you fee an equal weight laid upon him, yet you fee a foundation able to fupport it : He is perplexed, but not in dejpair : he is caft down, but not deftroyed , As having nothing^ and yet foffejfing all things. 2 Cor. 4. 8, 9. 2 Cor. 6. 10. 1 mail add, laftly, That there is a fort of Spirituality in the Gofpel, which is not to be found in natural religion. It adds heat to the light of reafon. By the very nature of that new- nefsof life which it requires, it infpires us with warmer notions, it draws us more affectionately to God and gives us a fore-tafte and pre-fentiment of our fpiritual (late afterwards in heaven. Is it not furprifing then, that men mould reject a revelation, attended with fo many great and fignal advantages ; and which in general, is as much God's free gift and goodnefs to them, as fuperior ftrength, health, and underftanding ? God has thought fit graciouQy to talk to them, and they, vainly, contemptuoufly, un- thankfully difpute the nature of his voice> and the poflibility of the thing ! Of courfe they render themfelves inexcufable, in proportion as they think lightly of a Religion eminently good, excellent, and well intended. i . From what has been faid it follows Firft, in general, That there is and muft be a real neteffary union between reafon, morality and revelation. All All truth proceeds from one original, which is God : We fee the properties of truth as clearly as the attributes of God : and are as much con^ vinced of the unity of the one as of the other. For, ^except we can fuppofe things to be what they, are not) truth considered as fuch, muft be uniform and confident : It muft have the fame properties ; the fame tendency more or lefs ; It may differ in degree, or in luch manner as means differ from the end ; But it never can differ in nature and quality. As wlfdom isjufti- fied of all her children, fo fhe is juftified in all her difpenfations. Therefore if it be once proved that Scripture came from God, it follows necefiarily and unan- fwerably, that the truth of reafon, and the truth of revelation, are both, (though not of the fame kind) of the fame nature : Both lead to the fame end : And the fecond voice of God is as true and as worthy of him, as the firft. It follows further, even to a demonftration, that wherever the common notions of morality oppofe revealed religion, or wherever revealed religion oppofes them, there our own particular ideas of one or the other are certainly falfe. It happens here as in calculations, A man may miftake in cafting up two numbers, and in the feveral truths co'nfequent thereon : and yet the two numbers really terminate in fome certain invariable produce, and muft have fuch and fuch properties, and relations to each other. And now let the world judge, what a wretched piece of work thofe men have undertaken, who have attempted to make union and harmony k- D felf, [* ] matter of controverfy and variance. Each party, vainly driving to do reafon, or God fer- vice, has torn up religion by the very roots j For to feperate in the prefent cafe is to deftroy I As well the great Author of nature might lead frail fallible creatures into endkfs doubts and errors, as give them one fort of knowledge, or one fort of religion, to contradict another. 2. Secondly, to reject a revelation, which has fuch cogent, I might fay absolute proofs as ours, is the higheft inltance of ingratitude, unrea- fonablenefs, arid inexcufablenefs that can be conceived. For why mould a perfon reject a fyfteni, which confefiedly gives new light to moral truth, and new force to moral motives, if it did not privately clafh with his own practife, or require greater ftrictnefs and perfection than lie cares for attaining? At leaft, (to fpeak as charitably and favourably as we can) fuch a per- fon is highly carelels, and prejudiced : caufelelsly fufpicious of a certain order of men, or extreme- ly defirous of being thought a wit, and a deter- mined laugher by profeffion. Hence it happens, that he either fees not, or attends not to the evidence of revealed religion. He looks upon it before-hand as a fworn enemy to his practife ; Inftead of being commonly careful, he is fo violently fufpicious, that he be- lieves, and trufts no one at all j His wit and ima- gination are always upon the watch, and not his reafon and fincerity \ Freedom of thought is what he boafts of, but freedom of life is what he aims at'; and though he fets up for a great and intrepid genius, (fuperior to fome certain obli- obligations which he calls ignorant, and enthu- fiaftical) yet in the end he fully verifies an extra- ordinary obfervation of Solomon's on the like occafion, they that promifed to drive away terrors and troubles from the Jick foul, were feck tbemfelve* of a fear worthy to be laughed at. Wifd. 17. 8. g. However Thirdly, 'tis a very unkind and un- fuccefsful method, to treat thefe unfortunate perfons with fharp fatire and contempt. In the nature of the thing, 'tis true, we cannot defcribe unreafonablenefs like theirs, without fome keen- nefs and feverity ; yet ftill I affirm we ought to open the wound, with as careful and gentle a hand as may be. For fuch is the falfe pride and frailty of men, that, they would rather be thought wicked than be painted ridiculous: And there- fore the firft ftep towards converting them, is to afiiire them, that we truly efteem them, and are concerned for their fouls. I am well aware of certain pafiages in the New Teftament which feem to countenance very fevere language againft unbelievers: But as we know not the perfonal circumftances and aggra- vations of thefe particular cafes*; (And as upon a nearer view, almoft half the texts ufually cited upon tbis occafion, relate rather to immorality -f , than what is commonly called herefy :) we ought certainly to guide ourfelves by a (Ironger and greater number of paflages on the other fide of the queftion**; By the mild and amiable con- * Tit. 3. io. 2 Job. 7.9, 10. i Tim. i. zof i Cor. 16. 22. f Gal 5. 20. Tit. i. ii. Ch. 3. ii. ** Mat. 7. i. &