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who showed it us, and first made us see it; as if we were not at all beholden to them, for those truths they opened the way to, and led us into,

For knowledge being only of truths that are perceived to be so, we are faygurable enough to our own faculties, to conclude, that they of their own strength would have attained those discoveries, without any foreign assistance; and that we know those truths, by the strength and native light of our own minds, as they did from whom we received them by theirs, only they had the luck to be before us. Thus the whole stock of human knowledge is claimed by every one, as his private possession, as soon as he (profiting by others discoveries) has got it into his own mind : and so it is; but not properly by his own single industry, nor of his own acquisition. He studies, it is true, and takes pains to make a progress in what others have delivered ; but their pains were of another sort, who first brought those truths to light, which he afterwards derives from them. He that tra. vels the roads now, applauds his own strength and legs that have carried him so far in such a scantling of time; and ascribes all to his own vigour; little considering how much he owes to their pains, who cleared the woods, drained the bogs, built the bridges, and made the ways passable; without which he might have toiled much with little progress. A great many things which we have been bred up in the belief of, from our cradles, (and are notions grown familiar, and, as it were, natural to us, under the gospel,) we take for unquestionable obvious truths, and easily demonstrable; without considering how long we might have been in doubt or ignorance of them, had revelation been silent. And many are beholden to revelation, who do not acknowledge it. It is no diminishing to revelation, that reason gives its suffrage too, to the truths revelation has discovered. But it is our mistake to think, that because reason con. firms them to us, we had the first certain knowledge of them from thence; and in that clear evidence we now possess them. The contrary is manifest, in the defective morality of the gentiles, before our Saviour's time; and the want of reformation in the principles and measures of it, as well as practice. Philosophy seemed to

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have spent its strength, and done its utmost: or if it should have gone farther, as we see it did not, and from undeniable principles given us ethics in a science like mathematics, in every part demonstrable; this yet would not have been so effectual to man in this imperfect state, nor proper for the cure. The greatest part of mankind want leisure or capacity for demonstration ; nor can carry a train of proofs, which in that way they must always depend upon for conviction, and cannot be required to assent to, until they see the demonstration. Wherever they stick, the teachers are always put upon proof, and must clear the doubt by a thread of coherent deductions from the first principle, how long, or how intricate soever they be. And you may as soon hope to have all the day-labourers and tradesmen, the spinsters and dairy-maids, perfect mathematicians, as to have them perfect in ethics this way. Hearing plain commands, is the sure and only course to bring them to obedience and practice. The greatest part can . not know, and therefore they must believe. And I ask, whether one coming from heaven in the power of God, in full and clear evidence and demonstration of miracles, giving plain and direct rules of morality and obedience; be not likelier to enlighten the bulk of mankind, and set them right in their duties, and bring them to do them, than by reasoning with them from general notions and principles of human reason ? And were all the duties of human life clearly demonstrated, yet I conclude, when well considered, that method of teaching men their duties would be thought proper only for a few, who had much leisure, improved understandings, and were used to abstract reasonings. But the instruction of the people were best still to be left to the precepts and principles of the gospel. The healing of the sick, the restoring sight to the blind by a word, the raising and being raised from the dead, are matters of fact, which they can without difficulty conceive, and that he who does such things, must do them by the assistance of a divine power. These things lie level to the ordinariest apprehension : he that can distinguish between sick and well, lame and sound, dead and alive, is capable of this doctrine. To one who is once persuaded that Jesus

Christ was sent by God to be a Ksing, and a Saviour of those who do believe in him; all his commands become principles ; there needs no other proof for the truth of what he says, but that he said it. And then there needs no more, but to read the inspired books, to be instructed : all the duties of morality lie there clear, and plain, and easy to be understood. And here I appeal, whether this be not the surest, the safest, and most effectual way of teaching : especially if we add this farther consideration, that as it suits the lowest capacities of reasonable creatures, so it reaches and satisfies, nay, enlightens the highest. The most elevated understandings cannot but submit to the authority of this doctrine as divine; which coming from the mouths of a company of illiterate men, hath not only the attestation of miracles, but reason to confirm it : since they delivered no precepts but such, as though reason of itself had not clearly made out, yet it could not but assent to, when thus discovered, and think itself indebted for the discovery. The credit and authority our Saviour and his apostles had over the minds of men, by the miracles they did, tempted them not to mix (as we find in that of all the sects and philosophers, and other religions) any conceits, any wrong rules, any thing tending to their own by-interest, or that of a party, in their morality. No tang of prepossession, or fancy; no footsteps of pride, or vanity; no touch of ostentation, or ambition : appears to have a hand in it. It is all pure, all sincere ; nothing too much, nothing wanting; but such a complete rule of life, as the wisest men must acknowledge, tends entirely to the good of mankind, and that all would be happy, if all would practise it.

3. The outward forms of worshipping the Deity, wanted a reformation. Stately buildings, costly ornaments, peculiar and uncouth habits, and a numerous huddle of pompous, fantastical, cumbersome ceremonies, every-where attended divine worship. This, as it had the peculiar name, so it was thought the principal part, if not the whole of religion. Nor could this, possibly, be amended, whilst the jewish ritual stood ; and there was so much of it mixed with the worship of the true God. To this also our Saviour, with the know

ledge of the infinite, invisible, supreme Spirit, brought a remedy, in a plain, spiritual, and suitable worship. Jesus says to the woman of Samaria, " The hour cometh, $ when ye shall neither in this mountain, nor yet at & Jerusalem, worship the Father. But the true wor"shippers shall worship the Father, both in Spirit and “ in truth ; for the Father seeketh such to worship him.” To be worshipped in spirit and truth, with application of mind, and sincerity of heart, was what God henceforth only required. Magnificent temples, and confinement to certain places, were now no longer necessary for his worship, which by a pure heart might be performed any-where. The splendour and distinction of habits, and pomp of ceremonies, and all outside performances, might now be spared. God, who was a spirit, and made known to be so, required none of those, but the spirit only; and that in public assemblies, (where some actions must lie open to the view of the world), all that could appear and be seen, should be done decently, and in order, and to edification. Decency, order and edification, were to regulate all their public acts of worship, and beyond what these required, the outward appearance (which was of little value in the eyes of God) was not to go. Having shut indecency and confusion out of their assemblies, they need not be solicitous about useless ceremonies. Praises and prayer, humbly offered up to the Deity, were the worship he now demanded ; and in these every one was to look after his own heart, and to know that it was that alone which God had regard to, and accepted.

4. Another great advantage received by our Saviour, is the great encouragement he brought to a virtuous and pious life; great enough to surmount the difficulties and obstacles that lie in the way to it, and reward the pains and hardships of those who stuck firm to their duties, and suffered for the testimony of a good conscience. The portion of the righteous has been in all ages taken notice of, to be pretty scanty in this world. Virtue and prosperity do not often accompany one another; and therefore virtue seldom had many followers. And it is no wonder she prevailed not much in a state, where the inconveniencies that attended her were visi

ble, and at hand; and the rewards doubtful, and at à distance. Mankind, who are and must be allowed to pursue their happiness, nay, cannot be hindered; could not but think themselves excused from a strict observation of rules, which appeared so little to consist of their chief end, happiness; whilst they kept them from the enjoyments of this life; and they had little evidence and security of another. It is true they might have argued the other way, and concluded, That because the good were most of them ill-treated here, there was another place where they should meet with better usage ; but it is plain they did not : their thoughts of another life were at best obscure, and their expectations uncertain. Of manes, and ghosts, and the shades of departed men, there was some talk; but little certain, and less minded. They had the names of Styx and Acheron, of Elysian fields and seats of the blessed: but they had them generally from their poets, mixed with their fables. And so they looked more like the inventions of wit, and ornaments of poetry, than the serious persuasions of the grave and the sober. They came to them bundled up among their tales, and for tales they took them. And that which rendered them more suspected, and less useful to virtue, was, that the philosophers seldom set their rules on men's minds and practices, by consideration of another life. The chief of their arguments were from the excellency of virtue; and the highest they generally went, was the exalting of human nature, whose perfection lay in virtue. And if the priest at any time talked of the ghosts below, and a life after this; it was only to keep men to their superstitious and idolatrous rites; whereby the use of this doctrine was lost to the credulous multitude, and its belief to the quickersighted; who suspected it presently of priestcraft. Before our Saviour's time the doctrine of a future state, though it were not wholly hid, yet it was not clearly known in the world. It was an imperfect view of reason, or, perhaps, the decayed remains of an ancient tradition, which seemed rather to float on men's fancies, than sink deep into their hearts. It was something they knew not what, between being and not be

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