9. The Rewards and Punishments proclaimed in the Gospel. All these sublime lessons of morality are found in various parts of the New Testament. They enrich the divine sermon on the mount; and they are contained in the excellent parables delivered by Jesus Christ; they are also to be found in the discourses and epistles of the apostles. Wherever indeed we open the Christian volume, we may find some direction, which, if properly observed, would render us good neighbours, good members of society, good friends, and good men. Is it possible, then, to doubt the divine original of a system, which furnishes such rules, and contemplates so glorious an object?

All these sublime moral precepts and motives are found in various parts of the New Testament. How the writers of that volume should be able to draw up a system of morals, which the world, after the lapse of eighteen centuries, cannot improve, while it perceives numberless faults in those of the philosophers of India, Greece, and Rome, and of the opposers of revelation, is a question of fact, for which the candid deist is concerned to account in a rational way. The Christian is able to do it with ease. The Evangelists and the Apostles of Jesus Christ "spake as they were moved by the Holy Spirit."

§ 4. On the Objections of Unbelievers to the Doctrines and Morality of the Bible.

OBJECTION I. Some of the peculiar doctrines which the Scriptures propound to our belief, are mysterious and contrary to reason: and, where mystery begins, religion ends.

ANSWER. This assertion is erroneous: for nothing is so mysterious as the eternity and self-existence of God; yet, to believe that God exists, is the foundation of all religion. We cannot comprehend the common operations of nature; and if we ascend to the higher departments of science- even to the

science of demonstration itself, the mathematics

find that mysteries exist there.

we shall

Mysteries in the Christian Religion, instead of being suspected, should rather be regarded as a proof of its divine origin: for, if nothing more were contained in the New Testament than we previously knew, or nothing more than we could easily comprehend, we might justly doubt if it came from God, and whether it was not rather a work of man's device. Further, the mysteries which appear most contrary to reason, are closely connected with the truths and facts of which reason is convinced.

Though some of the truths revealed in the Scriptures are mysterious, yet the tendency of the most exalted of its mysteries, is practical. If, for instance, we cannot explain the influences of the Spirit, happy will it be for us, nevertheless, if we experience that the "fruits of the spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."

OBJECTION II. The scripture doctrine of redemp tion is inconsistent with the ideas, which are now generally received concerning the magnitude of creation.

ANSWER.The comparative dimension of our world is of no account; if it be large enough for the accomplishment of events, which are sufficient to occupy the minds of all intelligences, that is all which is required.

OBJECTION III. The doctrine of a future judg ment is improbable; and the twofold sanction of rewards and punishments is of human invention.

ANSWER.It is but reasonable, that the same person, by whom God carried on his merciful design of recovering mankind from a state of sin, who felt our infirmities, and was tempted as we are, should be appointed the final judge of all men, and the dispenser of future retribution.

Lord Bolingbroke intimates, that the notion whercon the sanction of future rewards and punishments is founded, savours

more of human passions than of justice or prudence; and that it implies, that the proceedings of God towards men in this life are unjust, if they need rectifying in a future one. But the present life is a state of trial, to fit us for a future and better condition of being. Though justice requires that rewards and punishments should, in this world, be proportioned to the different degrees of virtue and vice; facts prove that this is not the case. If therefore there be no recompense hereafter, injustice must characterise the divine government, and the Christian doctrine alone vindicates the ways of God

to man.

Lord Shaftesbury argues against the doctrine of future rewards and punishments, as affording a mercenary and selfish motive to virtue, which ought to be practised because it is good and amiable in itself. It will however be seen, that this is not the case, if it be considered that the Christian looks for his reward, only to higher improvements in useful knowledge and moral goodness, and to the exalted enjoyments which result from these. But it is a proper reason to choose virtue, because it will make us happy: for man has a natural desire of life and happiness, and a fear of losing them; and a desire of well-being may conspire with the rest in the discipline of the mind, and assist the growth of more liberal principles.

Further, when this respect to a future recompense is the effect of a deliberate trust in the Judge of the universe, an acquiescence in his government, and a belief that he is the rewarder of such as faithfully seek him, and disposes us to well-doing, it becomes religious faith, the first duty of rational beings, and a firm bond of virtue, private, social, and divine.

OBJECTION IV. - Christianity establishes a system of priestcraft and spiritual despotism over the minds. and consciences of men.

ANSWER. — Christianity establishes no such thing. That there should be teachers of religion, to instruct men in its principles, to enforce its precepts, and to administer its consolations, has nothing in it contrary to the fitness of things, and the public good. This argument acquires additional weight,

possibility. Now, we have a perception of our own interests, like the consciousness of our own existence, which we always carry about with us; and which, in its continuation, kind, and degree, seems impossible to be felt with respect to the interests of others. Therefore, were we to love our neighbour in the same degree (so far as this is possible) as we love ourselves, yet the care of ourselves would not be neglected.

The precepts, to" do to others as we would have them do to us," and to "love our neighbour as ourselves,” — are not merely intelligible and comprehensive rules: but they also furnish the means of determining the particular cases which are included under them: and they are likewise useful means of moral improvement, and afford a good test of a person's progress in benevolence.

5. The command to believe in Jesus Christ, and the sanctions by which it is enforced, "he that believeth and is baptised, shall be saved, but he that believeth not shall be condemned," (Mark xvi. 16.)- have been objected against: and it has been said that "Faith, considered in itself, can neither be a virtue nor a vice, because men can no otherwise believe than as things appear to them,"

Yet, that they appear in such a particular manner to the understanding of individuals, may be owing entirely to themselves. All threatenings, moreover, must be understood of unbelievers, who had sufficient light and evidence afforded them, and who, through inattention, neglect, wilful prejudice, or from corrupt passions and vices have rejected the Gospel, as Christ himself says in John iii. 19. and xv. 22,

OBJECTION VIII. - Christianity produces a timid passive spirit, and also entirely overlooks the generous sentiments of friendship and patriotism.

ANSWER 1.-Christianity omits precepts founded upon false principles, such as recommend fictitious virtues, which, however admired and celebrated, are productive of no salutary effects, and in fact are no virtues at all.

Valour, for instance, is for the most part constitutional ; and, when not under the control of true religion, so far is it from producing any salutary effects by introducing peace, order,

or happiness into society, that it is the usual perpetrator of all the violences, which, from retaliated injuries, distract the world with bloodshed and devastation. But, though Christianity exhibits no commendation of fictitious virtues, it is so far from generating a timid spirit, that, on the contrary, it forms men of a singular courage. It teaches them to be afraid of offending God, and of doing injury to man; but it labours to render them superior to every other fear. The lives of Christians have, in numberless instances, displayed the efficacy of its divine principles, which have enabled them to sustain unexampled active exertion, persevering labour, and patient suffering.

2. With regard to Friendship, various satisfactory reasons may be assigned why Jesus Christ did not enact any laws concerning it.

[i.] A pure and sincere friendship must be a matter of choice, and reluctant to the very appearance of compulsion.

[ü] It depends upon similarity of disposition, and coincidence of sentiment and affection, and upon a variety of circumstances not within our control or our choice.

[.] Partial attachments, which usually lead persons to prefer their friends to the public, would NOT be favourable to the general virtue and happiness. But though the Gospel makes no provision for friendship, it does not prohibit that connexion, but rather sanctions it by the example of Christ himself; whose attachment to Lazarus and his family, and to John the beloved disciple, may satisfy us of his approbation of friendship both as a duty and as an enjoyment.

3. With respect to Patriotism,—if by this be meant a bigoted, selfish, or fiery love of our country, which leads us to seek its aggrandisement, regardless of the morality of the means by which that is accomplished, it is no virtue.

But Jesus Christ virtually established the duty of patriotism, by establishing the principle from which it flows, viz. the universal obligation of justice and love; leading us to do good unto all men, but especially unto them who are of the household of faith, and enforcing more than ordinary affection between husbands and wives, parents and children, brethren and sisters. In all which cases he has decided that every additional tie, by which man is connected with man, is an obligation to addis