Imagini ale paginilor
PDF
ePub

suited, in the one case, to JEHOVAH; and, in the other, to Jupiter, united with the group of gods and goddesses.

11. We are here furnished with powerful evidence, that the Scriptures are a Revelation from God.

These different systems actually exist. One of them is actually found in the Scriptures. The others are all professedly, as well as really, schemes of human Philosophy. For this difference between them there is a cause. What is that cause?

It is not superiority of native talents. This Infidels themselves will acknowledge. There is not, so far as I know, any reason to conclude, that any group of human beings have possessed greater native talents, than can be found among the learned Greeks and Romans. Besides, we find the same system, in substance, exhibited by all the writers of the Old and New Testament. It certainly will not be pretended, that all these were superior to Homer and Aristotle, Cicero and Virgil, in original vigour of mind.

It cannot be superiority of education.

The arts and sciences of the Greeks and Romans were certainly far more advanced than those of the Jews. On moral subjects, only, do they write like children; and teach doctrines, which children in this country, who are able to write at all, would be ashamed either to teach or believe. On all other subjects they write like men; and like men of capacious and superior minds. Even on moral subjects they write in one sense like men. The childish character they discover in embracing these errors; while in defending them they manifest the utmost strength and ingenuity of the human Intellect.

At the same time, David, Amos, Christ, Matthew, Mark, John, James, Peter, and Jude, were all uneducated Peasants; unpossessed of a single advantage of education, which is not enjoyed by the plainest, humblest people of this State; and destitute of some which they enjoy.

It is not the advantage of prior instruction, derived from men of superior minds; whose wisdom and sublime discoveries, they imbibed, and retailed, to succeeding generations.

I admit, that the Greeks were, to a considerable extent, obliged to form their own philosophy on these subjects. But Moses, and Job, (whom I consider as the Author of the Book which bears his name) are the two earliest writers, whose works are now extant and these men enter directly upon the subjects, in question, with the same clearness and precision, with the same purity and sublimity, which are found in those, who followed them. The same JEHOVAH reigns in their works; the same scheme of creation and providence; the same system of morals and religion; which prevail every where throughout the Scriptures.

Should it be said, that Moses was educated in all the learning of the Egyptians; it is readily acknowledged. But it must be acknowledged also, that the Egyptians had no such doctrines, as

these. The laws and government of the Egyptians appear to have been wise, and deserving of respect; while their religious philosophy was puerile and contemptible.

Should it be said, that the Persian and Hindoo writings are, in some instances, prior in time to those of Job and Moses; I answer, that this is said gratuitously, without the least support from evidence. But should it be granted, it will not at all affect the point in debate. The Brahminical and Persian systems are even more absurd and childish, than those of the Egyptians and Greeks. All of them contain some just and sublime doctrines: but they are blended with such a mass of despicable rubbish, as to prove, on the one hand, the immeasurable superiority of the Scriptural system to them all; and, on the other, that those, who have delivered the superior parts of them to us, were not the discoverers of these just and sublime doctrines; but received them traditionarily, from revelations, communicated to men of preceding ages.

It is here to be observed that these Philosophers, of every Country, and of every age, differed endlessly from each other, concerning those parts of their respective systems, which were of primary importance, as well as concerning others. The two most important of all subjects of contemplation are God and the Supreme Good. Concerning the former of these, Varro, who probably knew better than any other ancient, declares, that there were three hundred different opinions. In other words, there were three hundred different gods of the philosophy, with which he was acquainted. Concerning the latter, the diversities of opinions, among the same men, were. as he asserts, two hundred and eighty-eight. If they differed in this manner concerning these all-important objects; it will be easily believed, that in forming a system, into every part of which these must enter as constituent materials, they must differ in a similar manner. Accordingly, they differ, contend, and contradict each other, with respect to almost every thing, which has been called philosophy. Nor is this discordance found in different sects of Philosophers only ; but in different members also of the same sect, and in different discourses of the same writer.

How opposite to all this is the appearance of the Scriptures! They were written, during the whole progress of fifteen centuries, with no considerable interval, except that between Malachi and Matthew; and were, therefore, liable to all the diversities of opinion, which could be supposed to arise during this long period, in a single nation, from any source whatever. There were at least one hundred writers, and speakers, concerned in them, as teachers of Divine truth. They were of all classes of society, from the Prince to the Peasant. The modes, in which they wrote, may be considered as involving all those, in which men have thought it desirable to write, except such, as are professedly fictitious. The states of society, and the spheres of life, in which the writers lived, and the occasions which called forth their several compositions, VOL. IV.

66

were at least equally numerous, and diverse. Still, an entire harmony runs through them all. Amos the herdsman, Matthew the toll-gatherer, and John the fisherman, exhibit the same just, clear, extensive, pure, and exalted views of Divine subjects, the same religion, the same morality, and the same scheme of salvation, with those of Moses and Paul, notwithstanding all their learning, and those of Daniel and Isaiah, David and Solomon, notwithstanding the high rank, which they held in human society.

It is further to be observed, that the Scriptural writers have taught all, which mankind at present know, concerning morals and religion. There is no rule of faith, and no rule of practice, known by men at the present time, and fairly defensible, which is not either expressly declared, or unquestionably implied, in the Scriptures.

It cannot here be said, that these defects of Philosophy arose from the want of sufficient numbers, engaged in the pursuit of this great object; or of sufficient zeal, industry, and exertion, on the part of those, who were engaged. The number of men embarked in this pursuit was prodigious. Success in it was a source of distinction, coveted by Kings and Emperors. The zeal, with which it was prosecuted, was accordingly intense; and the labours, employed in it, extended through a long succession of ages.

For this mighty difference between the schemes of Philosophy, and the system of the Scriptures, no Infidel has hitherto accounted; and no rational account, it is presumed, can be given, not involving a cause, which, if adequate to the effect, will be more difficult of admission, more miraculous, than Inspiration.

SERMON CLXXIII.

CONCLUSION.-GENERAL REMARKS.

PROVERBS Viii. 6.—Hear! for I will speak of excellent things; and the opening of my lips shall be right things.

IN the preceding part of this discourse, after recapitulating the great subjects, adopted as parts of a Theological System in the series of sermons, then brought to a close, and making a few observations on the import of the text, I proceeded to make some general Remarks on the subject at large.

In the first, I considered the superiority of the Moral Scheme of the Scriptures, which I had so long been employed in unfolding to this audience, to the moral schemes of Philosophy.

In the second, I mentioned, that this view of Theology furnished powerful evidence of the Revelation of the Scriptures.

I shall now proceed to finish the discourse with two other remarks, which I had not then sufficient time to consider; and ob

serve,

III. How well does the Theology of the Scriptures merit the diligent investigation of every man, furnished with an enlightened edu

cation.

In periods, not long past, a great proportion of those, who were liberally educated in this country, regarded extensive attainments in Theology as being of the highest importance to the completion of their literary character. Nor is the date very distant, when the same views prevailed among the Protestant nations on the eastern side of the Atlantic. Many Laymen may be mentioned, whose theological acquisitions would have highly adorned the desk; and might justly have been coveted by clergymen of distinguished reputation. It is hoped that the spirit which gave birth to these attainments is reviving.

But it must be confessed, that for a considerable period the disposition to become versed in Theology has declined; and for a period of indefinite length has been too low, not to excite a serious regret in the mind of a wise and good man. Clergymen are often censured, and, it is to be feared, in too many instances justly, for their want of sufficient knowledge in this science. Almost all laymen, even those of enlightened minds, and extensive acquisitions, are lamentably defective in their acquaintance with Theology. Perhaps I should not wander far from the truth, were I to observe,

that among the judicious farmers of this country, particularly among those most addicted to reading, there is a more extensive, and a more accurate, knowledge of the doctrines and precepts of Christianity, than among most men, who have enjoyed the advantages of a superior education.

Many causes have undoubtedly operated to the production of the ignorance of which I complain. Among these I shall at the present time specify the three following.

1. The want of that customary application to Theological science among learned men, which would of course recommend it to those who followed them.

The neglect which has been specified above, and which has grown out of many co-operating causes, has itself become a powerful cause of generating similar negligence. Every rising generation is, to a great extent, controlled by that which went before. Peculiarly is it true, that customary opinions and practices possess this control. Whatever is generally adopted, especially by enlightened men, is naturally supposed by such as are young, to be founded in wisdom and truth; and is, therefore, customarily followed, with little examination. The youths of the present generation, seeing their superiors in age, and understanding, negligent of Theological science, easily believe, that it merits little attention from themselves. The subject they do not examine; but are satisfied with merely following this example. Persons destined to the ministry, are supposed to addict themselves to this science, because it is indispensable to their future profession, and to the reputation, and even the subsistence, which it is expected to furnish. The example of these persons has, therefore, no influence on others. Clergymen, also, are supposed to commend their own science, either from necessity, or decency; and, however able judges, are regarded as being interested, and therefore partial. Hence their recommendations have comparatively little weight. Were liberally educated laymen, generally, to make extensive attainments in Theology, an important part of their acquisitions; there can be no reason to doubt, that those who succeeded them, would addict themselves to this science with a good degree of zeal and industry. The truth of this opinion has been amply supported by experience. In the former times, to which I have alluded, the customary application of men in all the liberal professions, adopted in enlightened countries, to divine knowledge, forced the same application on such as followed them; and that, through a long period. Nor could even the progress of licentiousness exterminate the custom, except by insensible degrees.

2. The same evil has been extended, and prolonged, not a little by the ridicule, so assiduously thrown upon this subject by Infidels. These men have long arrayed themselves against Christianity. Their warfare they have carried on in every manner which has promised them the least success; and with a spirit, worthy of the

« ÎnapoiContinuă »