of course be such, as in some measure to become the character of this infinitely great, and glorious object; if to Jupiter, will sink, as the object of his worship is diminished; if to a calf, or a stock, will, to say the least, approach the verge of nihility. The same effect will in a great measure be produced by Uncertainty, in the mind of the worshipper, concerning the character of his deity. Doubtful reverence and gratitude are exercises of the mind, attended with all the burdensome influence of suspense; and are unsupported, and unawakened, by any settled conviction of their obligatory nature. In this situation they are rendered, at the best, only by fits and starts, and always with reluctance, when rendered at all; are feeble efforts, when they exist; and exist only at solitary intervals. In the minds of men of understanding there will also arise another, and that an immoveable, obstacle to the performance of these duties. This is an absolute uncertainty of being accepted in the performance of any duty whatever. Socrates doubted whether God would accept the prayers of men, and advised his pupil to unite with his countrymen in their customary worship, until God should disclose by revelation the worship, which he would accept. This, probably, was one commanding reason to many of the ancient philosophers, by which they were induced to participate in a ritual so unfounded and revolting, as those of their respective countries. The absurdities of this worship, in many of these countries at least, it is impossible, that they should not have perceived: but they knew not what to substitute in its place. The number of the gods of Polytheism added immeasurably to these difficulties. As the Gentiles knew not who, or what, their gods were; they could not know what relations they sustained to them; or what duties they owed; or in what manner those duties were to be rendered. In the multitude of these deities they found new and still more perplexing embarrassments. The number was uncertain; and the proper character of each absolutely doubtful. The concern, which each had with human affairs, the pleasure of each, and the services which would be acceptable to him, were all absolutely unknown. Every god, introduced into the system after the first, renewed all the difficulties, attendant upon the knowledge of the first. Thus the perplexities of the votary were multiplied without end: and what was the gratitude, and what was the reverence, due to each, could never be determined even with a hope of success. Thus, if I mistake not, it is clearly evident, that man, without the aid of Revelation, is unable to find out a religion, which will render him acceptable to God; that in this situation he is ignorant of God, and incapable of devising a system of duty, in the performance of which he may hope to be accepted. Instead of pursuing the subject through other considerations at the present time, I shall conclude my discourse with three REMARKS. 1st. From these observations we cannot, I think, fail to see the absolute necessity of a revelation. If the view, given in this discourse concerning the ability of Reason to find out a religion, which will render us acceptable to God, is just; the necessity of a revelation cannot be questioned. If, without Revelation, we are ignorant of the existence and character of God; if we know not, and cannot know, the duties, which we owe to him and to each other; if these things are actually hidden from the eyes of all living; then we infinitely need to have these things communicated to us by himself. Without the possession of them we cannot hope for his favour; and without his favour we cannot be happy. 2dly. From the observations made in this discourse, it is evident, that the objection against the Scriptures, as a revelation from God; that they were published at so late a period; is groundless. Infidels have triumphantly alleged this fact against the Divine origin of the Old and New Testament. They gravely inform us, that, if God had thought such a revelation necessary for the purpose of teaching mankind his character, and their duty; he would certainly have communicated it from the beginning. "If," say they," we need such a communication, in order to enable us to know the will of God; it was equally needed by every preceding generation of men. How unreasonable, then, is the supposition, that this all-wise Being, regarding the whole human race with equal benevolence, delayed this important blessing till the time of Moses; more than two thousand years after the professed date of the creation? What, according to the dictates of this same revelation, are we to suppose became of the unhappy beings, who lived before this date, and were unable to know their duty, because it was not revealed? Are we to attribute such partiality to the infinitely wise and just Ruler of all things? How much more rational then is it to believe, that the religion of nature is the true religion; and that the duties, which it prescribes, are the real and only duties of mankind? This religion was published in the beginning; and has been continued without interruption through all the succeeding generations of our race." To these specious observations I answer in the First place, The first error of Infidels, with respect to this subject, and that a fatal one, is, that what they call the religion of nature may be the means of our acceptance with God. If I mistake not; this has been amply shown in the progress of the present discourse.. It has appeared, at least to me, clear, beyond reasonable debate, that mankind in the exercise of their reason have been so far from discovering such a religion, as can become the means of accomplishing this all-important end, that they have wholly failed of discovering either of its great constituent parts. They have neither known God, nor his pleasure; and of course can neither perform their duty, nor become acceptable to him. Were Jupiter the real God; such a religion might, perhaps, secure our safety: but from JENOVAH it furnishes not a single hope. That the Infinitely perfect Being will bless those who please him, and those only, there cannot be a sober doubt. Equally indubitable is it, that those, whose character comports exactly with this favourite religion of Infidels, can never please him; but must be odious and abominable in his sight. To them, therefore, there cannot be a hope of accept ance. Secondly, The revelation of the will of God was begun with the first man; and that, immediately after his creation; and from him was continued in a series of communications down to the date of the Pentateuch. Infidels will not themselves deny, that this is declared in the Scriptures the only source, from which we can derive any knowledge of the subject. No more can they deny, that it was repeated to Enoch; to Noah and his family; to Abraham, Isaac, and Jacob; to Job and his friends; and not improbably to many others. It is certain, therefore, that Revelation was begun at a period, sufficiently early at least, if we receive the testimony, given by itself: and, without this, we know nothing concerning the subject. Thirdly, Had mankind been willing to retain, and obey, the will of God; every generation would have been possessed of this invalua ble blessing. Had the descendants of Noah, in their several generations, cherished this disposition; nay, had they not been directly hostile to their duty; Revelation would have descended through every generation of men to the present time. It may be replied, that this answer reaches only a part of the difficulty; since preceding generations have actually lost the Revelation, which they possessed; and therefore their descendants have been born and lived without the knowledge which it conveyed, and which to them is here considered as indispensable. To this observation I rejoin, that, although its truth is readily admitted, the consequence, intentionally derived from it, will not follow. The only manner, in which God could satisfy this demand, would be to make a Revelation to every age and tribe of mankind; and, it would seem, to every family and person. The revelation, made to Jeroboam, was forgotten by all his children, except one; that to Ahab, by all his; and that to Jehu, by all his. Those, made to Jehoshaphat, were renounced by Jehoram; those to Hezekiah, by Manasseh; and those to Josiah, by his children. From the whole history of man we have little reason to believe, that, without a constant series of miracles, any revelation, beside a written one, could be preserved. Even a written revelation was sustained among the Jews by a series of miracles; and in this manner was preserved with extreme difficulty. These facts teach us the very manner, in which it must be continued, if continued at all, among the rest of mankind. But can it be supposed, that God, in order to preserve even the knowledge of his character and pleasure, would convert his whole Providence into a series of miraculous dispensations? Especially will this supposition appear extraordinary, when we remember, that the beings, for whom all this is demanded, violate every dictate of the divine will which they know; and steadily act in opposition to their own consciences. Certainly such beings must have very imperfect claims, if they can be supposed to have any claims, even to the least blessings; much more to the series of dispensations proposed. All this, however, would not answer the end. Were the revelation proposed actually to be made; there is little-reason to believe, that it would be either welcomed or obeyed. Infidels have now abundant and decisive evidence; such, as they cannot answer; and such, as ought therefore to satisfy them, that the Bible is the word of God. Yet they are unsatisfied; and oppose, deny, and calumniate, the Bible. Vast multitudes, also, of mankind, who acknowledge its divine origin, contend against its doctrines, and disobey its precepts. The reason is obvious: they love sin; and dread its punishment: For the very same reason Revelation has been resisted in every age. "This is the condemnation," says the Saviour of men, "that light is come into the world; and men loved darkness rather than light, because their deeds were evil. He, that doth evil, hateth the light; neither cometh to the light, lest his deeds should be reproved." 3dly. From the same source we learn, that another objection against the divine origin of the Scriptures, customarily made by Infidels; viz. that they have not been more extensively given to mankind; is vain and futile. Infidels customarily speak of natural religion as having been communicated to the whole human race. Yet even themselves, whenever they appeal to facts, are obliged to recur to the ancient philosophers; and those, almost solely of Greece and Rome. Exclusively of the discoveries, which are attributed to these men, there is not now, there never has been, Revelation apart, any thing that can be called religion. After mighty and long continued labours on this subject; after many and most magnificent |