disordered fancy for the real influence of that spirit which cometh down from the Father of lights, and the genuine source of which is, in all cases, best known by its fruits." As to political sermons, Burke beautifully says', -No sound ought to be heard in the church but the healing voice of Christian charity. The cause of civil liberty and civil government gains as little as that of religion by this confusion of duties. Those who quit their proper character, to assume what does not belong to them, are, for the greater part, ignorant both of the character they leave, and of the character they assume. Surely the church is a place where one day's truce ought to be allowed to the dissensions and animosities of mankind. The principal advantage of wisdom is its acquainting us with the nature and reason of true religion, . . . .; the mistake of which causeth so many mischiefs and inconveniences in the world, and exposes so good a name to so much reproach. It consists not in a nice orthodoxy, but in a sincere love of truth; in a hearty approbation of, and compliance with, the doctrines fundamentally good; not in vain flourishes of outward performance, but in an inward good complexion of mind; not in a furious zeal for or against trivial circumstances, but in a conscionable practising the substantial parts of religion.2 1 Reflections, v. 42. (8vo ed. 1803.) 2 Barrow's Sermons. Washington, in his farewell address to the people of the United States, says, that of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. The mere politician, equally with the pious man, ought to respect and cherish them. A volume could not trace all their connexions with private and public felicity. Let it be simply asked where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in the courts of justice? Reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle. Machiavel attributes all the Roman greatness to the care Numa took in seasoning the minds of that warlike people with the notions of religion. He adds that one of the first causes of the city's felicity was religion; since it produced good laws, good fortune, and a good conclusion to whatever they undertook; that princes and commonwealths who would keep their governments entire and uncorrupt are, above all things, to preserve religion in veneration, for that, in the whole world, there is not a greater sign of imminent ruin than when God and his worship are despised.' Pietate ac religione, atque hâc unâ sapientiâ, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus.2 1 See D'Avenant's Works, iv. 395. 2 Cicero. Truth is still too often disgraced by dictatorial petulance, and Christianity prejudiced in the minds of many by that overbearing pride, which, of late years, has appeared in too many of its professors; in the effusion of disgusting vanity, and in the assumption of that imperious authority by which the individual, considering himself, as it were, the chief pillar of literature or religion, dealeth out his peremptory decrees with a contemptuous disregard of others, which no distinction of talent can excuse, no pre-eminence of learning justify.' Curious questions may puzzle every man, but they profit no man: avoid them, therefore; for not these, but things practical, are the hinges of immortality.2 That religion is best which is incorporated with the actions and common traverses of our life.3 Eternal mercy take my trembling soul!4 What better can we do than prostrate fall Father of light and life! thou Good Supreme! 1 See Sermons preached at the Bampton Lectures by Mr. Grey, afterwards Bishop of Gloucester. 2 Jer. Taylor, xii. 187. 4 Tancred and Sigismunda. 3 Ibid. 189. 5 Par. Lost, X. 1086. Save me from folly, vanity, and vice, From every low pursuit; and feed my soul Of a truth I perceive that God is no respecter of persons: But, in every nation, he that feareth him, and worketh righteousness, is accepted with him." Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; This is the first and great commandment: and the second is like unto it, Thou shalt love thy neighbour as thyself." And as ye would that men should do to you, do ye also to them likewise. Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven: Be ye merciful, as your Father also is merciful." If ye forgive not men their trespasses, neither will your Father forgive your trespasses." And what doth the Lord require of thee, O man, but to do justice, to love mercy, and to walk humbly with thy God." 1 Thomson. 3 St. Matthew, xxii. 36. et seq. 5 St. Matt. vi. 15. 2 Acts, x. 34, 35. 4 St. Luke, vi. 31. et seq. 6 Micah, vi. 8. CHAP. V. THE NATURE AND EVIDENCES OF CHRISTIANITY. I KNOW not a higher and more important obligation which we are under, than that of examining most seriously into the evidence of Christianity, supposing its credibility—and of embracing it, upon supposition of its truth.' The following simple propositions seem undeniable, and therefore to demonstrate the truth of the Christian Revelation: That there was such a person as Jesus of Nazareth, crucified at Jerusalem, about eighteen hundred years ago. That vast numbers of persons embraced his doctrines, and chose to endure the greatest extremities in this world, rather than to abandon the religion which he had inculcated. That the first preachers of his religion wrote books, named like those which now make up the New Testament. That those books are preserved, in the original, to the present times. That our authorised translation of them may be depended upon as, substantially, faithful. That the authors of the books called the New 1 Butler, Anal. 21. |