66 scalding drops of divine vengeance;" not considering, that if it was consistent with the perfections of God to save them, his salvation could not fail to have been uniformly extended to all others, whose circumstances may be supposed to be similar to, or more deserving than theirs, for equal justice cannot fail to apply in all cases in which equal justice demands it. But these deluded people resolve the divine government altogether into sovereignty; even so Father, for so it seemed good in thy sight." And as they exclude reason and justice from their imaginary notions of religion, they also exclude it from the providence or moral government of God. Nothing is more common, in the part of the country where I was educated, than to hear those infatuated people, in their public and private addresses, acknowledge to their creator, from the desk and elsewhere, "hadst thou, O Lord, laid judgment to the line and righteousness to the plummet, we had been in the grave with the dead and in hell with the damned, long before this time." Such expressions from the creature to the creator are profane, and utterly incompatible with the divine character. Undoubtedly, (all things complexly considered) the providence of God to man is just, inasmuch as it has the divine approbation. The superstitious thus set up a spiritual discerning, independent of, and in opposition to reason, and their mere imaginations pass with each other, and with themselves, for infallible truth. Hence it is. that they despise the progressive and wearisome reasonings of philosophers (which must be admitted to be a painful method of arriving at truth) but as it is the only way in which we can acquire it, I have pursued the old natural road of raciocination, concluding, that as this spiritual discerning is altogether inadequate to the management of any of the concerns of life, or of contributing any assistance or knowledge towards the perfecting of the arts and sciences, it is equally unintelligible and insignificant in matters of religion: and therefore conclude, that if the human race in general, could be prevailed upon to exercise common sense in religious concerns, those spiritual fictions would cease, and be succeeded by reason and truth. SECTION II. Of the importance of the exercise of reason, and practice of morality, in order to the happiness of mankind. The period of life is very uncertain, and at the longest is but short; a few years bring us from infancy to manhood, a few more to a dissolution; pain, sickness and death are the necessary consequences of animal life. Through life we struggle with physical evils, which eventually are certain to destroy our earthly composition; and well would it be for us did evils end here; but alas! moral evil has been more or less predominant in our agency, and though natural evil is unavoidable, yet moral evil may be prevented or remedied by the exercise of virtue. Morality is therefore of more importance to us than any or all other attainments; as it is a habit of mind, which, from a retrospective consciousness of our agency in this life, we should carry with us into our succeeding state of existence, as an acquired appendage of our rational nature, and as the necessary means of our mental happiness. Virtue and vice are the only things in this world, which, with our souls, are capable of surviving death; the former is the rational and only procuring cause of all intellectual happiness, and the latter of conscious guilt and misery; and therefore, our indispensible duty and ultimate interest is, to love, cultivate and improve the one, as the means of our greatest good, and to hate and abstain from the other, as productive of our greatest evil. And in order thereto, we should so far divest ourselves of the incumbrances of this world,) which are too apt to engross our attention) as to enquire a consistent system of the knowledge of religious duty, and make it our constant endeavour in life to act conformably to it. The knowledge of the being, perfections, creation and providence of God, and of the immortality of our souls, is the foundation of religion; which has been particularly illustrated in the four first chapters of this discourse. And as the Pagan, Jewish, Christian and Mahometan countries of the world have been overwhelmed with a multiplicity of revelations diverse from each other, and which, by their respective promulgators, are said to have been immediately inspired into their souls by the spirit of God, or immediately communicated to them by the intervening agency of angels (as in the instance of the invisible Gabriel to Mahomet) and as those revelations have been received and credited, by far the greater part of the inhabitants of the several countries of the world (on whom they have been obtruded) as supernaturally revealed by God or angels, and which, in doctrine and discipline, are in most respects repugnant to each other, it fully evinces their imposture, and authorizes us, without a lengthy course of arguing, to determine with certainty, that not one of them had their original from God; as they clash with each other, which is ground of high probability against the authenticity of each of them. A revelation, that may be supposed to be really of the insti tution of God, must also be supposed to be perfectly consis tent or uniform, and to be able to stand the test of truth; therefore such pretended revelations, as are tendered to us as the contrivance of heaven, which do not bear that test, we may be morally certain, was either originally a deception, or has since. by adulteration become spurious. Reason therefore must be the standard, by which we determine the respective claims of revelation; for otherwise we may as well subscribe to the divinity of the one as of the other, or to the whole of them, or to none at all. So likewise on this thesis, if reason rejects the whole of those revelations, we ought to return to the religion of nature and reason. Undoubtedly it is our duty, and for our best good, that we Occupy and improve the faculties, with which our creator has endowed us, but so far as prejudice, or prepossession of opinion prevails over our minds, in the same proportion, reason is excluded from our theory or practice. Therefore if we would acquire useful knowledge, we must first divest ourselves of those impediments; and sincerely endeavour to search out the truth; and draw our conclusions from reason and just argument, which will never conform to our inclination, interest or fancy; but we must conform to that if we would judge rightly. As certain as we determine contrary to reason, we make a wrong conclusion; therefore, our wisdom is, to conform to the nature and reason of things, as well in religious matters, as in other sciences. Preposterously absurd would it be, to negative the exercise of reason in religious concerns, and yet, be actuated by it in all other and less occurrences of life. All our knowledge of things is derived from God, in and by the order of nature, out of which we cannot perceive, reflect or understand any thing whatsoever; our external senses are natural; and those objects are also natural; so that ourselves, and all things about us, and our knowledge collected therefrom, is natural, and not supernatural; as argued in the fifth chapter. An unjust composition never fails to contain error and falsehood. Therefore an unjust connection of ideas is not derived from nature, but from the imperfect composition of man. Misconnection of ideas is the same as misjudging, and has no positive existence, being merely a creature of the imagination; but nature and truth are real and uniform; and the rational mind by reasoning, discerns the uniformity, and is thereby enabled to make a just composition of ideas, which will stand the test of truth. But the fantastical illuminations of the credulous and superstitious part of mankind, proceed from weakness, and as far as they take place in the world subvert the religion of REASON, NATURE and TRUTH. Introduction, Preface, INDEX. CHAPTER I. SECTION I.—The duty of reforming mankind from superstition and error, and the good consequences of it, SECTION II.-Of the Being of a God, SECTION III.-The manner of discovering the Moral Perfections and natu ral Attributes of God, SECTION IV.-The cause of Idolatry and the remedy of it. CHAPTER II. SECTION I-Of the Eternity of Creation, SECTION II.-Observations on Moses's account of Creation, SECTION III.-Of the eternity and infinitude of Divine Providence, SECTION IV.-The Providence of God does not interfere with the agency of man, CHAPTER III. SECTION I.-The doctrine of the infinity of evil and of sin considered, punishment, SECTION III.-Human liberty, agency and accountability, cannot be attended with eternal consequences, either good or evil, BECTION IV. Of physical evils, 19: สีส |