governor and subjects, the characters of a perfect government are discernible in the giving of a Saviour, justice vindicates the honour of government by punishing some, mercy displays the benefit of government by pardoning others, and royal prerogative both disculpates and elevates the guilty; however, as the governor is a God, he retains and displays his absolute right of dispensing his favours as he pleases. A second says, God and believers are to be considered in the light of parent and children, and Christ is not given to believers according to mere maxims of exact government: but he is bestowed by God, the common Father, impartially on all his children. A third says, God and believers are to be considered in the light of master and servants, and God rewards the imperfect services of his creatures with the rich benefits of Christianity. A fourth considers. God and believers in the relation of king and consort, and say, God gave Christianity as an unalic. nable dowry to his chosen associate. In all these systems, God, Christ, believers, and gift remain, the pure genuine ideas of the text; and the association of the idea of relation distinguishes and varies the systems.

In general, we form the ideas of the Supreme Being, and we think, such a Being ought to act so and so, and therefore we conclude he does act so and so. God gives Christ to believers conditionally, says one; for so it becomes a holy Being to bestow all his gifts, God gives Christ unconditionally, says another; for so it becomes a merciful Being to bestow his gifts on the miserable. I repeat it again, opposite as these may appear, they both retain the notions of the same God, the same Jesus, the same believers, the same giving: but an idea concerning the fittest way of bestowing the gift, distinguishes and varies the systems. I call it the same giving, because all divines, even they who go most into a scheme of conditional salvation, allow, that Christ is a blessing infinitely beyond all that is due to the conditions which they perform in order to their enjoyment of him.

a human explication, and consequently it lies before an examiner in different degrees of evidence and importance.

Suppose a man were required to believe this proposition, God gave Jesus to believers absolutely; or this, God gave Jesus to believers conditionally; it is not impossible, the whole proposition might be proved original, genuine, primary doctrine of Jesus Christ. Our proposition in this text could not prove it, and were this the whole of our information on this article, conditionally and unconditionally would be human explications: but, if Christ has given us, in any other part of revelation, more instruction on this subject; if he any where affirm, either that he was given on certain conditions to be performed by believers, or that he was not given so, then indeed we may associate the ideas of one text with those of another, and so form of the whole a genuine Christian doctrine.

When we have thus selected the instructions of our divine Master from the opinions of our fellow pupils, we should suppose these questions would naturally arise, Is a belief of all the doctrines of Christ essential to salvation? If not, which are the essential truths? If the parable of the talents be allowed a part of his doctrine, and if the doctrine of proportion taught in that parable be true, it should seem, the belief of Christian doctrines must be proportioned to exterior evidence and interior ability; and on these principles should a congregation of five hundred Christians put these questions, they must receive five hundred different answers. Who is sufficient for these things! Let us renounce our inclinations to damn our fellow-creatures. excite all to faith and repentance, and let us leave the decision of their destiny to Almighty God. "When Christ cometh he will tell us all things," John iv. 25; till then let us wait, lest we should scatter "firebrands, arrows, and death," and "make the hearts of the righ teous sad, whom the Lord hath not made sad," Prov. xxvi. 18, 19; Ezek. xii. 23. How many doctrines are essential to salvation, seems to me exactly such a question, as How much food is essential to animal life?

Let us

tion including any of these ideas is an article of belief containing a Christian doctrine and

We will venture to go a step further. Were we as capable of determining the exact ratio between any particular mind and a given number of ideas, as we are of determining how many feet of water a vessel of a given burden must draw; and were we able so to. determine how much faith in how many doctrines was essential to the holiness, and so to the happiness of such a soul; we shall not then entertain a vain notion of exacting by force these rights of God of his creature. For, first, the same proportion, which renders a certain number of ideas as essential to the happiness of an intelligent mind, renders this number of ideas so clear, that they establish themselves and need no imposition. Secondly, the nature of faith does not admit of imposition; it signifies nothing to say, kings com

require an impossibility, and exact that of me, which they themselves could not perform.

Thirdly, God has appointed no means to enforce belief, he has nominated no vicegerents to do this, he has expressly forbidden the attempt. Fourthly, the means that one man must employ to impose his creed on another, are all nefarious, and damn a sinner to make a saint. Fifthly, imposition of human creeds has produced so much mischief in the world, so many divisions among Christians, and so many execrable actions, attended with no one good end to religion, that the repetition of this crime would argue a soul infested with the grossest ignorance, or the most stubborn obstinacy imaginable. Sixthly, dominion over conscience is that part of God's empire, of which he is most jealous. The imposition of a human creed is a third action, and before any man can perform it, he must do two other exploits, he must usurp the throne, and claim the slave. How many more reasons might be added! From a cool examination of the nature of God-the nature of man-the nature of Christianity-the nature of all powers within the compass of human thought to employ--the history of past times the state of the present-in a word, of every idea that belongs to the imposition of a human creed, we venture to affirm, the attempt is irrational, unscriptural, impracticable, impossible. Creed is belief, and the production of belief by penal anctions neither is, nor was, nor is to come. The project never entered the mind of a professor of any science except that of theology. It is high time theologists should explode it. The glorious pretence of establishing by force implicit belief should be lef to the little ty rant of a country school; let him lay down dry documents, gird false rules close about other men's sons, lash docility into vanity, stupidity, or madness, and justify his violence by spluttering, Sic volo, sic jubeo, stat pro ratione voluntas.

Were Christians sincere in their professions of moderation, candour, and love, they would settle this preliminary article of IMPOSITION, and, this given up, there would be nothing else to dispute. Our objections lie neither against surplice nor service-book; but against the imposition of them. Let one party of Christians worship God as their consciences direct: but let other parties forfeit nothing for doing the same.

It may appear conjectural; but it is sincerely true, theological war is the most futile and expensive contest, theological peace the cheapest acquisition in the world.

Although the distinction of a divine revelation from a human explication is just and necessary, although the principles of analogy, proportion, and perfection, are undeniable, and although, considered as a theory, the nature and necessity of universal toleration will be allowed to be as clear and demonstrative as possible, yet, we are well aware, the allowance of these articles in all their fair, just, necessary consequences, would be so inimical to many disposition, and so effectually subversive of so many selfish interested systems, that we entertain no hopes of ever seeing the theory generally reduced to practice. Heaven may exhibit a scene of universal love, and

it is glorious to Christianity to propose it; it is an idea replete with ecstatic joy, and, thanks be to God, it is more than an idea, it is a law in many Christian churches, alas! little known, and less imitated by the rest of their brethren. There is "a remnant of Jacob in the midst of many people, as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men," Micah v. 7. These may cheerfully adopt the prophet's exultation, “Rejoice not against me, O mine enemy! If I fall, I shall arise; when I sit in darkness the Lord shall be a light unto me, he will bring me forth to the light, and I shall behold his righteousness," chap. vii. 8. "In the day that my walls are to be built, in that day shall human decrees concerning conscience be far removed," ver. 11.

On these general principles the sermons in this volume are selected, and on these the reader will at once perceive why it does not contain the whole system of any one subscriber, or the whole system of the author. Each contains primary truths, which all allow, and secondary explications, which some believe, which others doubt, and which some deny. I have not been able to form the volume wholly on this plan; but I have endeavoured to approach it as nearly as my materials would permit.

The first sermon is introductory, and exhibits Jesus Christ on the throne in the Christian church, solely vested with legislative and executive power, prohibiting the exercise of either in cases of religion and conscience to all mankind. The twelve following sermons propose four objects to our contemplation, as Christianity represents them. The first is man, in his natural dignity, his providential appointment, and his moral inability. The second is Jesus Christ meditating between God and men, and opening by what he did and suffered our access to immortal felicity. The sermon on the dignity of our Lord, in this part, will be considered by some as a principal, essential doctrine, while others will account it Mr. Saurin's explication of a doctrine of ineffable dignity, which they allow, but which they explain in another manner. The third object proposed is the mode of participating the benefits of Christ's mediation, as faith, repentance, and so on. The fourth consists of motive objects of Christianity; so I venture to call the Christian doctrines of judgment, heaven, and hell, belief of which gives animation and energy to action. The last sermon is recapitulatory, and proves, that variety is compatible with uniformity, yea, that uniformity necessarily produces variety. When I call this volume, Sermons on the principal doctrines of Christianity, I mean to affirm, it contains a general view of the most obvious, and the least disputable articles of Christian theology, according to the notions of the French reformed churches.

"

I have only to add my sincere prayers to the God of all grace, that he may enable us all to "put on this armour of God, that we may be able to withstand in this evil day,

and having done all, to stand; for we wrestle against the rulers of the darkness of this world, against spiritual wickedness in high places," Eph. vi. 11-13. May he grant, "that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive," Eph. iv. 14, 15. Speaking the truth in love, may we grow up into him in all things, who is the head, even Christ, to whom alone be dominion over conscience for ever and ever!" Amen. R. R.

Chesterton, July 10, 1777.

THIS volume is a sketch of Christian morality, such as the sermons of Mr. Saurin afford. Had the author drawn them up with a particular design of exhibiting a full view of the subject, he would have assorted and arranged ideas, which now lie dispersed and intermixed. However, we trust the arrangement will appear neither improper nor unedifying.

There are two general opinions among divines concerning the origin of morality and religion. Some suppose, that all the knowledge which the world ever had of these subjects, was at first revealed, and hath been continued to this day by tradition. Others, on the contrary, think, that without revelation men may, and actually do, by the mere exercise of their natural powers, discover the being of a God, and the consequent obligations of men. Both classes, however, affirm, that revelation gives force to moral duties, and so is essential to the practice of real virtue. སེ་ཏས་སྣ

This is not the place to enter into disputation; we will content ourselves with a few plain remarks on the nature and obligations of men, and on the moral influence of the gospel; and, for this purpose, we will divide the subject into three parts, and consider first, nature; secondly, obligation; and lastly, motive.

In

1. NATURE. There is hardly a word in the English language of more vague and indeterminate meaning than the word nature. this place I mean by it the native state, properties, and peculiarities of men. If man be a creature consisting of soul and body; if each individual hath properties, powers, or faculties, peculiar to itself; obligation to employ these to the ends for which they were intended by the Creator, must necessarily follow. Ancient philosophy, therefore, connected together the natural with the moral state of man, and reasoned from the one to the other. Without superior information by revelation from God, there is no other way of determining what men are, or what they are not expected to perform.

It would be easy to lose ourselves in metaphysical speculations concerning the nature, the operations, and the duration of the soul; and it would be as easy to lose ourselves, in attempting précisely to determine, among an infinite number of feelings, ideas, perceptions,

Alluding to the 4th vol. of the Lond. Ed. or, under the present arrangement, from the 53d sermon to the 69th, inclusive.

aversions, sensations, and passions, where the last power of body ends, and where the first operation of spirit begins. Perhaps we are to expect only a general knowledge of such subjects. That the happiness of both depends on a certain harmony between thought and action is beyond a doubt; and that in a life made up of a course of thinking and acting, thinking ought to precede action is equally clear. To act is to do something; and every intelligent creature ought to do whatever he does for a reason. In the nature of man, then, avoiding all perplexing refinements, and confining our views to plain and useful observation, there are three things considerable: happiness, the end of men's actions; notions, the means of obtaining the end; and reason, which discovers, selects, and enforces rules of uniting the means with the end.

2. OBLIGATION. We divide this article into two parts, obligation, and sense of obligation.

We begin with the first. By exercising our reason to find out proper means of obtaining happiness, we collect a set of ideas concerning the duties of life, and putting these together, we call the collection morality. As this collection consists of a great variety of duties, or actions proper to obtain happiness, we find it convenient to divide them into several classes; and as each class contributes its share towards the production of the general end, happiness, we consider the whole in the light of obligation; for every creature is obliged to seek its own happiness, and it is natural to man to do

The condition of man in regard to the Supreme Being, his creator, is that of absolute dependence; and hence comes the first distribution of the duties of life into a class called natural theology: theology, because God is the object of our contemplation; and natural theology, because the duties to be done in regard to God are such, and such only as are discoverable by our observing and exercising our reason on the works of nature. By considering ourselves, we find a second class of ideas, which make up what is called moral philosophy, or more properly moral theology: and in this we place the rules by which man conducts himself to become virtuous, in order to become happy. Extending our views a little further, and taking in proper notions of the various situations in life, to which men are subject, and the various connexions which we necessarily have in the world, we perceive a set of general principles just and useful, and all necessary to the happiness of these situations and relations; and hence comes a third branch of morality, called general policy, or common prudence. The next exertion of thinking and reasoning regards nations, and to this belongs a large class of ideas, all tending to publicprosperity and felicity; national policy is, therefore, a fourth branch of morality, and it includes all the actions necessary to govern a state, so as to produce civil order and social happiness. To these, by extending our thoughts yet further, we proceed to add the law of nature, and the law of nations; both which go to

make up the general doctrine of manners, which we call morality.

If man aim at happiness, if he consult reason by what means to acquire it, if he be naturally impelled to perform such actions as are most likely to obtain that end, he will perceive that the reason of each duty is the obligation of it. As far, then, as man is governed by reason, so far doth he approve of the bond or obligation of performing the duties of life.

Let us attend to sense of obligation. Should it appear on examination, and that it will appear on the slightest examination is too evident, that the senses of the body irritate the passions of the heart, and that both conspiring together against the dominion of reason, become so powerful as to take the lead, reason will be perverted, the nature and fitness of things disordered, improprieties and calamities introduced, and, consequently, the great end, happiness, annihilated. In this case, the nature of things would remain what it was, obligation to duties would continue just the same, and there would be no change, except in the order of actions, and in the loss of that end, happiness, which order would have produced.

This speculation, if we advert to the real state of things, will become fact fully established in our judgment. True, the first branch of morality is natural theology; but have mankind in general, in all ages and countries, sought rational happiness in worshipping the one Great Supreme? Whence, then, is idolatry, and whence that neglect of the Father of Universal nature, or what is worse, that direct opposition to him? Morality, we grant, hath always been, as it yet continues to be, beautifully depicted in academical theses; professors of each branch of literature have successively contributed to colour and adorn the subject; and yet, in real life, neither the law of nature nor that of nations, nor that of private virtue, or public policy, hath been generally obeyed; but, on the contrary, by crimes of all descriptions, "the whole earth hath been filled with violence;" Gen. vi. 11. 13. Alas! what is the life of each individual but a succession of mistakes and sins? What the histories of families, nations, and great monarchies, but narrations of injustice and wo? Morality, lovely goddess, was a painting of exquisite art placed in proper light in a public gallery for the inspection and entertainment of connoisseurs; but she was cold, and her admirers unanimated: the objects that fired their passions had not her beauty, but they were alive. In one word, obligation to virtue is eternal and immutable; but sense of obligation is lost by sin.

3. MOTIVE. We will not enter here on that difficult question, the origin of evil. We will not attempt to wade across that boundless ocean of difficulties, so full of shipwrecks. Evil is in the world, and the permission of it is certainly consistent with the attributes of God. Our inability to account for it is another thing, and the fact is not affected by it. Experiment hath convinced us, that revelation, along with a thousand other proofs of its divinity,

brings the irrefragable evidence of motive to obedience; a heavenly present, and every way suited to the condition of man!

It would be endless to enumerate the motives to obedience, which deck the scriptures as the stars adorn the sky: each hath been an object of considerable magnitude to persons in some ages and situations: but there is one of infinite magnificence, which eclipses all the rest, called the sun of righteousness, I mean Jesus Christ. In him the meekness of Moses, and the patience of Job, the rectitude of the ten commandments, and the generosity of the gospel, are all united; and him we will now consider a moment in the light of motive to obedience.

By considering the prophecies which preceded his advent, and by comparing his advent with those prophecies, we are impelled to allow the divinity of his mission. This is one motive, or one class of motives, to moral obedience. By observing the miracles which he wrought, we are obliged to exclaim with Nicodemus, No man can do what thou doest, except God be with him.' This is a second class of motives. By attending to his doctrines we obtain a third set of powerful and irresistible motives to obedience. His example affords a fourth, for his life is made up of a set of actions, all manifestly just and proper, each by its beauty commending itself to every serious spectator.

This moral excellence, this conformity to Jesus Christ, is the only authentic evidence of the truth of our faith, as the apostle Paul teaches us with the utmost clearness, in the thirteenth chapter of the first Epistle to the Corinthians. Faith and practice, in the Christian religion, are inseparably connected; for as there can be no true morality without faith in the doctrines of Christ, so there can be no true faith without Christian morality: and it is for this reason chiefly, that we should be diligent to distinguish the pure doctrines of revelation from human explications, because a belief of the former, produces a holy conformity to the example of Christ; while an improper attachment to the latter, leaves us where zeal for the traditions of the fathers left the Jews. We have treated of this at large in the preface to the third volume, and it is needless to enlarge here. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

Ir was not my intention, when I translated the first four volumes of Mr. Saurin's sermons, to add any more:* but, willing to contribute my mite towards the pleasure and edification of such as having read the four desired a fifth, I took an opportunity, and added this fifth volume to a second edition of the four first. There is no alteration worth mentioning in the four, except that the editor thinking the fourth too thin, I have given him a dissertation on the

*This preface was originally prefixed to the fifth volume of these sermons; but as that is now incorporated with the fourth, it is inserted in this place.-Note of the last Lond. Ed.

supposed madness of David at the court of Achish, translated from the French of Mr. Dumont, which he has added to increase the size of that volume, following, however, his own ideas in this, and not mine.

Saurin's sermons, in the original, are twelve octavo volumes, elven of which are miscellaneous, and one contains a regular train of sermons for Lent, and is the only set of sermons among the whole. The four English volumes are composed of a selection of sermons from the whole with a view to a kind of order, the first being intended to convey proper ideas of the true character of God, the second to establish revelation, and so on: but this volume is miscellaneous, and contains fourteen sermons on various subjects. For my part, almost all the sermons of our author are of equal value in my eye, and each seems to me to have a beauty peculiar to itself, and superior in its kind; but when I speak thus, I wish to be understood.

It is not to be imagined, that a translator adopts all the sentiments of his author. To approve of a man's religious views in general is a reason sufficient to engage a person to translate, and it would be needless, if not arrogant, to enter a protest in a note against every word in which the author differed from the translator. In general, I think, Saurin is one of the first of modern preachers: and his sermons, the whole construction of them, worth the attention of any teacher of Christianity, who wishes to excel in his way but there are many articles taken separately in which my ideas differ entirely from those of Mr. Saurin, both in doctrine, rites, discipline, and other circumstances.

For example; our author speaks a language concerning the rites of Christianity, which I do not profess to understand. All he says of infant baptism appears to me erroneous, for I think infant baptism an innovation. When he speaks of the Lord's Supper and talks of a holy table,consecration, august symbols, and sublime mysteries of the sacrament, I confess, my approbation pauses, and I feel the exercise of my understanding suspended, or rather diverted from the preacher to what I suspect the sources of his mistakes. The Lord's Supper is a commemoration of the most important of all events to us, the death of Christ; but I know of no mystery in it, and the primitive church knew of none; mystery and transubstantiation rose together, and together should have expired. August symbols may seem bombast to us, but such epithets ought to pass with impunity among the gay and ever exuberant sons of France.

Again, in regard to church discipline, our author sometimes addresses civil magistrates to suppress scandalous books of divinity, and exhorts them to protect the church, and to furnish it with sound and able pastors; but, when I translate such passages, I recollect Mr. Saurin was a presbyterian, a friend to establishments, with toleration however, and in his system of church discipline, the civil magistrate is to take order as some divines have sublimely expressed it. My ideas of

the absolute freedom of the press, and the independent right of every Christian society to elect its own officers, and to judge for itself in every possible case of religion, oblige me in this subject also to differ from our author.

Further, Mr. Saurin, in his addresses to ministers, speaks of them in a style much too high for my notions. I think all Christians are brethren, and that any man, who understands the Christian religion himself, may teach it to one other man, or to two other men, or to two hundred, or to two thousand, if they think proper to invite him to do so; and I suppose what they call ordination not necessary to the exercise of his abilities: much less do I think that there is a secret something, call it Holy Ghost, or what else you please, that passes from the hand of a clerical ordainer, to the whole essence of the ordained, conveying validity, power, indelible character, and so to speak, creation to his ministry. Mr. Saurin's colleagues are Levites holy to the Lord, ambassadors of the King of kings, administrators of the new covenant, who have written on their foreheads holiness to the Lord, and on their breasts the names of the children of Israel! In the writings of Moses all this is history: in the sermons of Mr. Saurin all this is oratory: in my creed all this is nonentity.

It signifies so little to the world what such an obscure man as I believe and approve, that I never thought to remark any of these articles in translating and prefacing the four first volumes but lest I should seem, while I am propagating truth, to countenance error, I thought it necessary to make this remark. Indeed, I have always flattered myself for differing from Saurin; for I took it for probable evidence that I had the virtue to think for myself, even in the presence of the man in the world the most likely to seduce me. Had I a human oracle in religion, perhaps Saurin would be the man: but one is our master, even Christ.

Notwithstanding these objections, I honour this man for his great abilities! much more for the holy use he made of them in teaching the Christian religion; and also for the seal, which it pleased God to set to his ministry; for he was, in the account of a great number of his brethren, a chosen vessel unto the Lord, filled with an excellent treasure of the light of the knowledge of the glory of God in the face of Jesus Christ, and his ministry was attended with abundant success. As I have been speaking of what I judge his defects, it is but fair to add a few words of what I account his excellencies.

My exact notions of the Christian ministry are stated in the thirteenth sermon of this volume, entitled the different methods of preach

ers.

Mr. Saurin, after the apostle Paul, divides Christian ministers into three classes. The first lay another foundation different from that which is laid. The second build on the right foundation, wood, hay and stubble. The third build on the same foundation, gold, silver, and precious stones. I consider Mr. Saurin as one of the last class, and I think it would