mankind: fhould any one observe, I fay, that these have been the occafions of many vices, which could not otherwise be known; and that out of fuch a state of things many wants have arifen, and many lufts and paffions, to which the uncivilized and barbarous are ftrangers; and imagine therefore, that a state of rudeness and barbarity is preferable to all this cultivation, and that they, who have been the inftructors of mankind in the various arts and fciences of life, have been enemies to them; and their celebrated improvements fo many misfortunes to the world: would a wife man believe him? Or muft all arts and fciences be banished the world, until an exact account be taken of the good effects of them, and the evils, to which they have given occafion; that so a judgment may be formed, whether whether they should be encouraged or not? Or is this the way, in which the mind of man judgeth, when what is proposed to its choice hath an evident excellency in its own nature ? Is there not upon that fole account a full determination of the mind to embrace it? And is it not quite reasonable it should be fo? To add but one other inftance, in which some writers against Christianity seem to be defective in point of candour, how hath the Chriftian morality been attack'd? Our bleffed Saviour, as will appear to every one, who peruseth the gospels, taught the love of God, and of mankind, as the great things of the law and of our duty. He taught us to love, even, our enemies; and that a fincere difpofition to forgive our neighbour his trefpaffes against us is neceffary, that we may obtain forgive nefs nefs of God. He enjoined the ftricteft temperance, purity, and chastity of heart as well as life: He required in his disciples meekness, patience, contentment, indifference. to this world when compared with moral perfection and future happiness, self-denial, and every virtue. He infifted on these things, as neceffary to a man's obtaining the favour of God and eternal life. And his apostles, in teaching the world, fpoke the fame things. What is to be objected against our Saviour's doctrine in this refpect? Why, he taught fome things inconfiftent with the dictates of nature; for inftance, that men should not refift evil. But whofoever shall fmite thee on the right cheek, turn to him the other alfo; and if any man will fue thee at the law, and take away thy * * Matt. v. 39. coat coat, let him have thy cloke alfo. And whofoever shall compel thee to go a mile, go with him twain: That is, he taught the greatest liberality of heart, and the greatest patience of injuries; and this in terms, which, if taken in a strictly literal sense, (not improbably it might be a proverbial way of speaking) is inconfiftent with just self-defence, and therefore with the law of nature. He infifted upon this, perhaps, with a particular eye to those of his difciples, who were to be employed in propagating his religion, and who, of all mankind, had the most need of this fort of patience: And this is made an objection against his doctrine. It may be objected, likewife, that he taught men to † hate father, mother, wife, children, brethren and fifters, and even life itself; all which is moft contradictory to the law of nature, and utterly unworthy of a Teacher fent from God. And are not these weighty objections against the pureft morality, that ever was taught; and is it worthy of good sense to infift upon them? Look into the New Teftament, and we shall find every-where piety and virtue, the ftrictest and pureft, enjoined; and that life, which may be truly faid to be divine and the imitation of God, fet in the faireft light. And to raise trifling objec tions from any forms of fpeech, which might be perfectly eafy to, thofe, who were our Saviour's hearers, and which there are few at any time who can be fuppofed to miftake, is not at all worthy of men of liberal minds. But I did not intend to go through the many objections, which have been 1 |