/--z-z-z-z* - A / e /)/4) 4 f. - C O N T E M P L A T I O N - O N T H E I N SU F F I C I EN C Y o p R E A S O N, A N D T H E N E C Ess IT Y or D IV IN E R E v E LA T I o N TO EN ABLE U S T O ATTAIN E T E R N A L H A P P I N E S S. - To which is prefixed, T H E C H A R A C T E R O F A N H O N E S T F R E E – T H I N K E R. By J o H N R Y L A N D, A M. K - * ************* o F N o R T H A M P T o N. L O N D O N : Printed for VALLAN ce and S1M Mons, No. 12o, Cheapſide. M.DCC.LXXV. - \ [ Price Six-pence. ]
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P R E F A C E. EMONSTRATION confists in beginning with fome fingle idea of your ſubjećt, and then joining a fecond idea of the fame kind with the firſt, and a third to the fecond ; and fo on in a clear connexion. And thus proceeding, by ſhort ſteps of the un derſtanding, from idea to idea, from thought to thought, in proper words and in a clear con nexion of ideas, till you come to a fatisfying con cluſion, which ſhall appear as evident to the mind as the firſt idea with which you fet out. And the whole chain of ideas ſhall appear, to the eye of the underſtanding, to be cloſely and clearly connećted, and give you that keen im preſſion of truth, and ſtrike the mind with that force, which is called convićtion. I rejoice to find that my thoughts, exaćtly cor refpond with the fentiments of that incompar able reaſoner, and very excellent divine, Dr. Wit fius, who expreſſes himſelf thus, in his addreſs to A 2 the
f iv ] the profeſfors of divinity and miniſters of the goſpel in the United Provinces, prefixed to his moſt admirable - Body of Theology, intituled, Oeconomia Foederum, 4to, 1693. “ Nihil fortius certiuſque animos convincit quam perſpicua et fedata veritatis ad conſcien tiam DeMoNsTRATIο, quæ placido procedens greffu a claris ac confestis orfa, et affertiones fuas . continua concatenatione nećtens, paullatim ; ad abſtrufiora ducit, iiſque non minus adſtipulari cogit, quam quæ primo obtutu affenſum impe trant ; arcana interim efficacitate in penitas ani mæ partes illabens, eaſque in admirandarum Dei . virtutum contemplatione cum ſtupore quodam figens.” And in book I. chap. viii. fećt. xiv, he thus fpeaks--Dilucida veritatis demonstratione plane tollatur. Quod ab evidentioribus incipiendo, continua argumentorum ex fe invicem enaſcen tium ferie, ita nos pertexuros arbitramur; ut vel ab invitis impetremus affenfum. The deſign of this effay is to oppoſe the pride of man, and thus prepare the mind for a cordial, reception of divine revelation. I freely confeſs, that I have the advancement of the credit and au thority of the holy ſcriptures deeply at heart. And I know, by above thirty years experience, that our value for thoſe facred oracles will rife, or fall, in proportion to the fenfe and convićtion WC /
[ v ] we have of their abſolute neceſſity to our eternal happinefs. I have for a long time obſerved with forrow, indignation, and fear, that the credit of the fcrip tures amongſt all ranks of mankind is fo exceed ingly diminiſhed, as to be almoſt. intirely loft ; and if we proceed farther, with that rapid pro grefs into infidelity, which we have done, this nation will foon be plunged into all the darkneſs of atheiſm, and then we ſhall be fully ripened for the reception of the moſt corrupt religion ; * and become the moſt depraved in our manners, and fink into the moſt abjećt flavery and wretch edneſs of foul, beyond the power of imagination to conceive. - Indeed, it would be dreadfully juſt in God, to give us up to that temper, and to thoſe manners, which we have chofen and purſued with fuch greedineſs and fury for many years past ; and no thing can provoke him to do it fooner, than our neglećt and contempt of the holy ſcriptures. I trust, every perſon of common fenfe, who fhall read this contemplation with a fixed at tention, and a defire to know the truth, will feel forne pungent convićtion, that his own reafon alone is utterly inſufficient to lead him to true and eternal happineſs in the fruition of God ; * Popery. and
[ vi ] ------------ ----and if this be demonstrated beyond all juſt and reaſonable contradićtion, the inference is eaſily drawn (viz.) that a revelation from God, to direćt us how we may know, glorify, and enjoy him for ever, is the greateſt bleffing that the boundleſs goodneſs of our Creator can beſtow upon us, and conſequently it deſerves to be enquired after, with all that eagerneſs and folicitude which fuch a favour demands. Fully convinced of this, I have profecuted my enquiries with the fevereft diligence of atten tion and thought of which I was capable, and the conſequence hath been exceedingly pleaſing and happy, with reſpect to myſelf; and I hope it will be fo to the rifing generation. In the condućt of my ſtudies, many years ago, I fixed it as an unalterable rule, that I would take nothing upon truft, but as far as poſ fible fee every thing with my own eyes, and feel the truth of every great fubjećt of religion in my own foul, as the refult of rational and folid con vićtion. - As I am fully convinced of the abſolute neceſ fity of a divine revelation, fo I have enquired with the utmoſt care and deliberation into the poſſibility of it, and have proceeded to confider the nature of inſpiration, as far as I could attain clear and determinate ideas on fuch a moſt deli cate and fublime ſubjećt. I have
[ vii ] - - I have found by happy experience, that if a man have an honeſt love of truth, a juſt fenfe of the defećts of his own mind, an humble depen dance on God to affiſt him in laying afide preju dices: and if he proceed with caution and by flow and fure ſteps, there is no ſubjećt in the whole ſyſtem of truth and religion but what he may inveſtigate, fo far as it hath a relation to his duty and happineſs. - It is the greateſt honour to a human charaćter to be an honeſt enquirer after truth ; and al though I will not fay I have attained this charac ter : yet I will dare to affirm that I love and ad mire it, and I wiſh to poſſeſs fo great an excel lence. As I write chiefly for my young friends, I will endeavour to give them the outlines of fuch a charaćter; in order that they may keep it ever before their eyes, and feel a generous ambition to be what they love and revere. All perſons, who devote themſelves to the ftudy of religion and the purfuit of learning, profeſs themſelves free enquirers after truth ; , and rational free-thinkers ; but if we try many of them by the true and eternal rules of juſt free thinking, we íhall find them wanting in all the effential qualities of a true free-thinker; and if my idea of free-thinking be right, we may juſtly fay, “ How few honeſt and free ſearchers after truth arc
[ viii ] are there to be found in the world ? how ardu ous the labour ? how honourable the charaćter ?” A moſt fincere and honeſt free-thinker is juſt the oppoſite to an infidel, a fceptic, a fophift:– An infidel is not willing that all ſhould be true which God has declared to be true–A ſceptic doubts of every thing, and is fure of nothing–A fophiſt attempts to impoſe on your underſtanding the moſt ſpecious errors in the garb of truth, he deludes you with the fhadow inſtead of the fub ftance of truth–Not fo the honeſt free-thinker: he is juſt the reverſe of fuch odious and contemptible charaćters ! he is heartily willing that All ſhould be true, which God has difcovered to be true, whether by reaſon or revelation––He is re folved to ſubmit to evidence as faſt as it ſhall arife before the eyes of his mind, and he fcorns to impoſe one fingle thought on mankind, of which he is not fully convinced in his own con fcience. But to poffeſs this glorious charaćter, it is re quifite that the foul be illuminated with celeſtial fire, it muſt be fmitten with the beauties and charms of truth, we muft be purified from every fpecies of luft, pride, and extravagant felf-love, we muſt be cured of our boundleſs felf-admira tion, and fond defires of a vain diftinćtion, we mutt be made honeſt in the very effence and powers of the foul for ever. A man
[ ix ] A mah thus qualified is a generous and upi right free-thinker : if you feverely examine his internal character you will find in him the following great qualities. ' a . ; He has an ardent love to truth, merely on ac count of its excellent nature, beauty, and good nefs, ħeloves it purely for its own fake : an in fidel does not, he doth not love truth for its own intrinſic goodneſs and beauty. The good man fears no confequences that can follow from truth, and therefore he lays open his whole foul to the light of evidence, and is determined to follow where-ever truth ſhall lead the way. i He is willing from the very bottom of his foul to diveſt himſelf of all prejudices, and to put off all opinions and notions, that will not ſtand the teſt of a fevere and impartial examination. He is reſolved to uſe all the beſt helps that God has put in his power, or laid within his reach for the attainment of truth. - He is determined to embrace truth, even all truth, where-ever he meets with it, and from what foever hand it comes : whether from a throne or from a dunghill, a palace or a cottage, from a child, a Newton, or a Paul. - He is invariably refolved to buy the truth at any rate and fell it at no price, but will rather part with all that is dear - to him in this world, than part with this jewel. He will give up b his
[ x ] his name, his eſtate, his blood and life, rather than betray or part with the truth. He makes an honeſt uſe of his reaſon to find out truth, or the real nature and relations of things. He ufes his understanding in fuch modes of operation as theſe, (viz.) in confidering the degree of evidence or clear appearance of truth to the mind In determining to judge accord ing to the apparent ſtrength or weakneſs of the evidence before him, on any important queſtion ––In ballancing evidence on both fides of a queſtion, and embracing that fide, on which the weight of evidence preponderates. Honeſt free-thinking gloriouſly appears in thus confidering impartially the nature of the evidence for or AGAINst any point, that is pro poſed to us as truth. A man of this ſpirit and diſpófition looks upon it as bondage of thought, and the mark of a low flaviſh foul, to contradićt or deſpife a truth with out enquiring into it, merely becauſe it has been commonly received, for a thouſand or feventeen hundred years paſt. Such is the bondage and flavery of foul in all thoſe who contradićt or de ípife the evidences of divine revelation. True free-thinking does not confiſt in a power or a right to distent from the eternal principles ofright reaſon and truth, but in being fuperior to vile
- [ xi ] vile bigotry and low prejudices, which impriſon and debafe the foul. An honeſt and generous free-thinker is not at tached to any low party or faćtion in divinity or philoſophy, –nor is he a flave to his own vile paffions, or to the paſſions or humours of other men ; he ſcorns to be under the arbitrary will, or the tyrannic pleaſure and influence of his fuperi ors, in meer civil power, or worldly honours and emoluments– but truth, eternal, almighty, and all-amiable truth, is the fovereign of his foul, the raviſhing empreſs of his heart. He dedicates himſelf to truth alone, and aims and wiſhes to be for ever a diſciple to pure and beautiful truth. The honeſt free-thinker, guards againſt the fe cret and deluſive impreſſions of his moſt intimate friends, when he has reaſon for fuſpicion that they defign to allure him out of the road of truth, or draw him from the line of duty.––And he nobly rifes above a dread of fcorn, and ridicule from his equals or ſuperiors in age, capacity, enius or learning, when they attempt to wealth, g allure or affright him from the ſtraight line of truth. He difdains all ſhame that may be poured upon him from any quarter, or by any ranks of men, on account of his firm attatchment to eternal and IMMUTABLE TRUTH. - The honest free-thinker abhors all pride of his ewn underſtanding, he well knows by ten thou b 2 fand |
[ xii ] fand fad experiments and mistakes, the weakneſs of his mind to receive, to retain, and to difcern truth; and therefore he looks upon it, as a moſt deteſtable folly, a moſt contemptible vanity, to entertain a haughty conceit of his own reafon, a falſe opinion of the force of his own mind to at tain truth, without any ſpecial help from God's blefied Spirit, in the courſe of his ſtudies and purſuits of knowledge. - He avoids a proud affećtation of novelty and fingularity in his notions, conceptions, expreſſions, or ſtyle–as he does not deſpife a doćtrine, be . cauſe it is old, and has been believed by millions before he was born ; fo neither does he ſcorn a re ligious education, or the dićtates of worthy tutors ; nor will he deſpife even the advice of wife and pious parents, when he is arrived to the maturity of his own underſtanding. Hę does not renounce the beſt religion in the world, merely becauſe he was born and bred up in the light of it, as many of our proud infidels have done. Would any man, but a fool, or a mad man, renounce Euclid's Elements of eternal truth, in geometry, merely becauſe his father was a great mathematician, and had taught his fon thoſe elements, when he was a ſchool-boy ? No! in geometry and philoſophy we have not fųch ſwarms of abſurd fools, as are to be found - ąmongst
[ xiii ] amongſt the rejećters and apoſtates from the chri ftian revelation, t - " An honeſt free-thinker, will not fuffer himſelf to be driven from truth by the faults or the fooliſhneſs of thoſe that profeſs it, He does not forſake R EvEALED TRUTH, and leave it bleed ing in the duft, on account of ſneaking and im pure hypocrites, artful impoſtors, or imperious tyrants, who profeſs it and diſgrace it ; and are the curſe and bane of the moſt ſacred and beau tiful ſyſtem in the world. - - . . To conclude this /keteb of the beautiful ebaraffer ef an bonest free-thinker: –– He difdains the thought of a ſecret indulgence offenſual lufts, or the foul appetites of the fleſh.--He knows that a gratification of all unclean inclinations of his body, are utterly inconfiſtent with all greatneſs of foul, and generous freedom of thought.–He looks upon all indulgences of luft and intempe rance in meat and drink, as the moſt vile bon- , dage, and degradation of mind ; and therefore rifes with a ſublime difdain above the body as the grave and dungeon of the foul. - An honeſt free enquirer after truth fcorns to perfiſt in an error, becauſe he has in fome things, and at fometimes, made a miſtake, or formed a wrong apprehenſion offome objećts. He is not aſhamed nor afraid to ſay, at fuch a time, or in fuch an affair, “ I was MusTAKEN.” This
[ xiv ] This is not the temper of our modern deiſts, who (having from fome bad ſprings rejećted di vine revelation, and fet themſelves up as advo cates for reaſon and natural religion alone, their pride prompts them to perfist in the way of error) difdain the thought of acknowledging them felves in the wrong. - « Not fo the true free-thinker, he accounts it a victory to conquer his own pride ; and to change án error for truth, he esteems an eternal gain. I conclude this preface with obſerving, thatthe defign of the following effay is to pave the way for a differtation on the Nature of the Inſpiration of the facred Scriptures, and the evidencesthereof to a rationalenquirer, when this point ſhall be gained beyond any juſt objećtion, our way will be clear into all the beautiful fields of revealed religion. We may then by the help of our gracious God give our Contemplations full ſcope, we may rife and fpread all our powers and affećtions into the divine perfećtions, as they fhine and harmonize in the perfon of the Lord Jeſus; we may range through his unutterable glories without bounds and without end, and feel an happineſs large as our wiſhes, and lafting as our immortal fouls. I have only to add, that the excellent writings of the great Halyburton have been my chief af fiſtance in the following effay-his incomparable, but almoſt forgotten and unknown treatife againſt the
[ xv ] the deiſts, has been the objećt of my continual attention and ſtudy, ever fince July 1746, and I am more indebted to him, than to all mankind on this head–The fix views of the experience of the world are an extraćt from him, and the whole is constructed on his plan. I am likewiſe obliged for many thoughts in one part, to the ingenious Mr. Henry Grove : and in the beginning and the end, I have inferted fome excellent thoughts from the judicious Mr. Brine. In fine, I may fay, with abundantly greater reaſon, than the modeſt and amiable Rollin, “ that provided the thoughts in this effay are true and uſeful, 'tis no matter whoſe they are.” . * - , * , ' - - - , ( , ' : ' , i A - - - - 4, f' ’ .: . . NoRTHAMPton, . - June 17, 1775. - . ::: : . . . . . . . . E R R A T A. Page 3. line 16. Diſcoveries. - 1 o. – 12. Rewards. - 14. – 14. Orations. - 30. - 6. After blind as (infert) them felves, and are never fenfible of the mistake till funk where they.
(Laubpaistu, Pria6u) A CONTEMPLATION on the Existence and Perfećtions of GOD drawn from the viſible World, and from the Powers of the human ri Soul as an Image of the Wiſdom, Power, and ... immortal Nature of GOD. : ) { a * * * (Shortly will be publiſhed, Price 6d.) A CONTEMPLATION on the Nature of In fpiration, with a Demonſtration of the Rea lity thereof, in the facred Writings of the Old and New Teſtament. -
—---------------r A c o N t e M P L A T 1 o N o N T H E 1 N su F f Ic I EN cy or Reason. THE INsUFFIcIENcy of Reason ro civE PRοPER DIscoveR IEs coNcERNING GoD AND HIS INFINITE PERFEcT1oNs.--THE TRUE MANNER of woRsHIP ING GoD.–THE SUPREME Good oF MAN.–THE Perfect Rule or Morality.–The most pow , ERFUL MOTIV Es To VIRTUE AND RELIGION, THE PARDoN or sIN.-THE REFINEMENT oF THE soUL BY s ANcTIFIcATIοN.-SUPPoRT UNDER THE AFFLICTION 8 AND TROUBLE s oF LIFE. -- AND, CONSOLATIONS AGAIN 8T THE STINGS AND TER RoRs oF DEATH. E A S O N is the power of diſcerning the truth R of fome things, and the falfhood of other things. The human foul has an effential property of diſcern ing that all things are not alike true, nor alike good, fit and beautiful. Reaſon has this property effential to its exiſtence anđ nature, and without which it cannot be. .* B Reaſon
[ 2 ] | Reaſon in man cannot be equally capable of affenting to truth and error in the full compaſs of both, ’Tis impoſſible that reaſon ſhould do fo, either in men or devils. If it is, there can be no ground to argue from the abfurdity of any principle, for the truth of its contrary. I. R E AsoN ALοNE, IN ITs PRESENT state, cANNoT Discov ER GoD so cle ARLY AND so FULLY To MAN, AS TO EN ABLE HIM To FoRM AFFECTION A TE APPR E HENS I O NS OF GoD, AND EXCITE MAN To Lov E AND ADοRE HIM, AND ENJoY HIs vITAL . AND BLISSF U L PRESENCE FOR E VER« 1. Reaſon cannot give us eaſy and plain notices of a God. Reaſon, in the Pagan world, never did furniſh fuch familiar ideas of the being, prefence, power, and wif dom of God, as were clear to the weakeſt mind, affećt ing to the moſt ſtupid heart, and fuitable to the mean eſt underſtanding. 2. Reaſon cannot give ſpecial and distinč7 ideas of God, in fuch a manner, as to enable the foul in a moment to distinguiſh God from all other objećts in the uni verſe, and give him that distinguiſhing veneration which his dignity requires. 3. Reaſon is unable to give us certain and convincing notices of a God, ſo as to oblige the mind to affent to the truth of God's existence, convince it of the reality of the divine perfećtions, impreſs the conſcience with a fenfe of the divine justice, and perſuade the will to fubmit to the divine dominion. 4. Reaſon
------------– - [ 3 ] 4. Reaſon cannot give extenstve ideas and large appre henſions of God in all his natural and moral perfections; nor is it able to diſcover all the natural and moral re lations of God to our fouls, fo that we may be fure that no idea of God is wanting which is neceſſary to our real duty and final happineſs. 5. Reaſon is unable to give pleaſant and lovely ideas of God, fuch as ſhall fuit a rational taſte, and excite a tender affećtion to him as an amiable and good being, full of perfećt beauty and love, good and beautiful in himſelf, fit to do us the higheſt good, worthy to receive all poſſible good from us: an objećt in whom we may expand our nobleſt powers with delight; a being that rejoices to do us good, and fill us with happineſs for ever, Reaſon can never furniſh fuch fweet and fa tisfying diſcourſes of a God as ſhall fet our hearts at reſt, and be the termination of our will and reaſon in God, fo as to have no occaſion to feek any farther feli city to eternity. - 6. Reaſon, in its preſent weak and depraved state, can not give fuch powerful and durable ideas of God, as ſhall always abide with great force upon the foul. Reaſon cannot diſcern fuch an energy of God working from moment to moment, and renewing the impetus every instant on the conſcience, paſſions, and will of man, and yet fuch an impreſſion is abſolutely neceſſary for man's duty and happineſs.–Here Reaſon diſcovers its utter weakneſs and inſufficiency. It is abſolutely neceſſary, in order that a man fhould know God, and perform his whole duty to him, that he ſhould have fuch a rational and inceflant impreſſion of God upon his foul, as ſhall have a fufficient force to B 2 influence
[ 4 ] influence every man in the world to a compliance with every duty, in every inſtant, in every circumſtance and ftate of life, from youth to manhood, from manhood to old-age, and from old-age to the very moment of death. II. REAsoN cANNot DIREct Us IN THE TRUE MANNER OF PERFORMING THE SOLEMN WORSHIP of GoD. Worſhip confiſts in a just fenſe and acknowledgment of his infinite perfećtions ; and this acknowledgment and veneration must be regulated by the divine will, and not by the mere fancy of the worſhipper How can mere reaſon aflure us that we have clear and lively apprehenfions of God's nature and attributes ? and a proper veneration for his infinite majesty and dignity ? Can reaſon infuſe into us a keen abhorrence of all mo ral diſorder, and inſpire us with a powerful confidence of God's goodneſs and fidelity ? Can reaſon produce in us a most intenſe love to God, and a vigorous joy in him as our life and felicity ? Reaſon can never produce in us a fweet and eaſy reſignation of our will to God Reaſon will never inſpire us with a ſweet humility, nor make us truly grateful for every favour bestowed upon us Reafon cannot enable us to exercife a reſolute felf-denial, or bear afflićtions with a good grace, when God demands the one, and brings on the other–Reaſon alone will never inſpire us with a moſt mighty zeal for the honour and glory of God–Reaſon can never enable us to aćt with wiſdom before God, nor will it make us ho neſt
[ 5 ] nest to the very bottom of our being in his ſervice and intereſt–Reaſon will never inſpire us with an ardent defire after an eternal fruition of his glorious perfećt ions. - III. REAsoN cAN NEvER DIscovER THE TRUE HAP. PINESS OF MAN, Reaſon cannot diſcern that good which makes a man happy, or prepares him for happineſs, or prevents his pain or removes his mifery-Reaſon cannot difcern wherein true happineſs confifts-Reaſon knows not that good which is fuited to our higheſt powers, and is agreeable to every fituation and every charaćter we can fustain–Reaſon cannot diſcern that good which may be enjoyed without ſhame and confuſion, poffeſied without ſuſpicion of wrong condućt, or dread of future ill confequences–Reaſon cannot diſcern that good which will ſupport us under the troubles and vexations of life, or that may refine or raviſh our affećtions, ſtand the fevere teſt of fober reflećtion, improve upon longer experience, afford the higheſt pleaſure on the most frequent repetition, and be as lasting as our ex iſtence. - IV. REAsoN cANNot DisceRN A coMPLETE Body. OF MORALs oR UNIVERSAL VIRTUE, As THE MEANS OF HAPPINESS. Reaſon never did give us a complete body of mo rality without defećt or darkneſs–A perfećt ſcheme of morality muſt be eaſy and clear, in order to be uſeful tO
[ 6 ] A confuſed and indeterminate rule of duty to man is of no ufe A found plan of morals muſt be uni verfal to oppoſe every fin, and urge to every duty There muſt be nothing defećtive, nothing corrupt or vicious in the whole ſyſtem Sound morality muſt have no pernicious maxim to draw after it any bad confequences This plan muſt be avowed by God himſelf as a rule of duty, and enforced by his autho rity–Reaſon leaves poor blind man to draw the rule of duty from the fource of his own nature–Man He could make no progreſs in a ſyſtem of morals of his own, while he is a raw weak youth full of impure appetites and paffions If clear rules could be found out, motives would be wanting If motives were diſcerned by man, even then affiſtances of light, warmth, and ftrength would be wanting, and we ſhould freeze to ice amidst maxims of wiſdom, and motives to virtue. cannot frame a complete body of morality V. REAsoN cANNoT DIscov ER ANY Pow ERFUL AND E F F ECT U AL MOTIVES TO V IR T U E. 1. Reaſon cannot give us a full view of the immediate prefence of the lawgiver, and the infinite authority of Reaſon is unable to recommend the law, by ſhewing us the glorious qualifications of the lawgiver in his power and greatneſs his laws, as the invariable rule of obedience It cannot give us right notions of his wiſdom, juſtice, goodneſs and clemency ; and yet the diſcoveries of theſe glorious properties must be attained, in order to promote univerſal and genuine virtue Reaſon cannot give fuch a clear evidence of God from mOITICIłt
* [ 7 ] moment to moment, as may ſtrike strongly, affect warmly, and have a lively imprestion and pungent in fluence to quicken us to the praćtice of virtue. Reaſon cannot fhew us that our Governor is always near, that he is every moment converſant with us ; that we have every day convincing and delightful evidences of his goodneſs, wiſdom, juſtice, and kindneſs, with all other beautiful perfećtions fitting him for govern ment. Theſe notices are abſolutely neceſſary to en force a regard to the will of God. Reafon cannot powerfully excite unto obedience, by ſhewing us that the lawgiver's title is indiſputable, and the ground of his claim to our affećtion clearly made known. Such is the tranſcendent excellence of God's nature, as renders him the only fit being to govern, but Reaſon is blind to this excellence. Reaſon doth not clearly diſcern that God is the creator of all things, that he has a propriety in all his creatures. Reaſon is blind as to God's preferving us in being, as to his fpecial care and infpećtion into our existence, and the many precious benefits he has beſtowed upon All this cloſe influence of God upon us from moment to moment, is bafely difregarded by the un enlightened mind. Reaſon is unable to give us a clear and fatisfying diſcovery of God's concernment in his own laws, i. e. that the God who is thus qualified for, and rightly poſlefled of, the government, has made fuch laws, and ftamped his authority upon them. Reaſon is incapable of forming great and venerable ideas of the excellency of God, and his right to give laws. But if we had brighter apprehenſions of his dignity uS
[ 8 ] dignity and right to govern, yet this would have no weight with us if we were not clearly fatisfied that the laws of nature are the laws of God. / Reafon is unable to difcerh that the laws of God, in the nature and contents of them, are fully agreeable to the glorious perfećtions we defire in a lawgiver; fuch as wifdom, justice, goodneſs, and clemency, or kind affećtion to man, But as theſe perfećtions are either not known, or obſcurely known by the light of reaſon, fo the impreſs of the attributes of God on the laws of nature has not been difcovered by the beſt ge niuſes of the Pagan world; nor is it difcoverable by our blind reaſon. No truth in the world is more certain ; we not only dare affirm it, but we can clearly make it appear even to demonſtration, viz. that the frame of the univerſe, and the whole ſystem of the laws of na ture, are adapted to the powers and paſſions of man in a state of innocence and rećtitude ; which is not the cafe with man now : for this is far from being his pre fent ſtate. - And therefore how to reconcile the perfećł laws to the moſt rational apprehenſions of God, and the pre fent ſtate of man, is an incomprehenſible fpeculation of infinite conſequence, and of the moſt prodigious difficulty, fo that human reaſon never could have got through it: its utmoſt force could never have fur mounted it ; the whole united world of minds could never have folved the difficulty, if God had given us no other guide than reafon or the light of nature. Reafon cannot give a certain knowledge that God has a great regard to his laws, and accurately infpečts whether or no theſe laws are obſerved and obeyed. The
[ 9 ] The knowledge of this would be a ſtrong inducement to us to regard his laws; here Reaſon likewiſe fails. Reaſon in this reſpećt, is no lefs in the dark than in other points of the utmoſt importance, The face of things in the world hath fo contrary and horrid an appearance, that we never could ſee clearly through this difficult matter, if we were left to judge of God and his laws by the mere light of Inature. The aboundings of fin in all parts of the globe.– The temporal proſperity of millions of finners, The fufferings of the best men, and the afHićted state of the moſt virtuous, have led multitudes to deny the providence and government of God; and many of the wifer and better fort of mankind have felt the moſt painful doubts concerning the wiſdom and rećtitude of the divine adminiſtration. - Reaſon cannot draw forth our best powers into ac tion; the inducements to obedience muſt fhine with the brighteſt light and ardour, fo as to illuminate and fire the mind, and not only diffipate our doubts con cerning the will and dominion of God, but likewife fhew the excellency of fubmiſſion, and the beauty and pleaſure of humble and faithful obedience. Man is fo ſtrangely tofled between hope and fear by the goodneſs and juſtice of God's providential govern ment, that he cannot by the force of reafon come to any certain concluſion what God will do with him in time and eternity. Rational men are astoniſhed to fee God fo patiently bear the moſt wicked infụlts on his law. At other times, they are filled with the most alarming fears at C the
[ 1o ] the terrible effećts of his puniſhing justiee. The rea fon of the divine government in the exertions of pa tience, and puniſhment, are abſolutely impenetrable by the force of reafon, and bid defiance to the greatest acuteneſs and fagacity. On thefe tofſings between hope and fear, read the nervous Halyburton, page 144, and the great John Maclaurin on Glorying in the Crofs, page 68. II. ReasoN is DEFEctiv E IN A secoND MotivE To Dury; it doth not clearly diſcern the preſent pleaſures of obedience, nor fatisfy us with reſpećł to the preſent purpoſes of virtue. Reaſon cannot produce in us fuch a ferious and delightful fenfe of God in the foul, nor impreſs upon us fuch a feeling convićtion of our intire dependance upon him, and obligations to him, as ſhali excite us to love him with a lively gratitude, zealouſly promote his glory, and proclaim to the utmost of our capacity the excellence of his perfećtions. 1. Reafon is unable to difeern the certainty and evidence of a virtuous and religious life. Man without divine aid cannot difeern and know that he is always in the right; he cannot fee his way clear, and his end fure. The way of his duty will be always perplexed ; he will be ever without clear true light that light which pro duces a lively conviction and rest of mind in a courſe of obedience. Man, by the force of reafon, cannot be abſolutely fure that he defires to obey the whole of God's will, nor attain to fatisfaćtion that he fincerely endeavours to pleaſe God. Man, by mere reaſon, cannot be fure that the path he walks in is the path of eternal life and happineſs: the way of mere reafon is covered
[ 1 1 ] covered with fo much darkneſs, that he cannot fee all through to the end. His proſpećt is obſcure; and eternal objećts are fo confuſed before him, that he can not diſcover where his path ends; he cannot conclude that it will terminate in God. 2. Reaſon, in its preſent state, cannot clearly and steadily diſcover the great beauty and excellence of a religious and virtuous life. There is nothing more lovely than light in the whole creation of God, nothing more needful or uſeful. Light is not a greater natural beauty in the material world, than virtue is a moral beauty in the rational world. True virtue is the beauty of human life, the ſplendor and glory of human aćtions. Virtue is that aćtive principle by which our whole mind and heart are intentionally direćted to produce good to wards all the objećts of our free agency in heaven and êarth. But how blind has human reafon, in all ages, been to this beauty of temper and aćtion–this most lovely quality and ornament of foul ! 3. Mere reafon cannot afford that light which will in fpire the pleaſures and joys of a virtuous life. To have the eyes of reafon opened, and the underſtanding brightly illuminated, what a rapture and pleafing furpriſe muſt it be ! how new, how beautiful, how charm ing must every objećt appear ! But reaſon cannot fur nifh theſe pleaſures. Reaſon utterly fails in giving us the pleaſures of moral perception, of religious aćtions, of virtuous reflećtion, pure fruition, and the hope of future happinefs in perfećtion. 1. Reaſon sannot fupply the pleaſures of virtuous ać?ion. –All pleaſure ſuppoſes aćtion-God has made C 2 , m1A1
[ 12 ] man an a&tive being, fơ that idleneſs is its own tor ment–God has fo framed man, that the beſt plea fures always attend the beſt aćtions aćtion is pleaſant Every good And the better the aćtion is, the more pleafant. Pleaſures flowing from bad aćtions are of a low for did nature ; the divine wiſdom only fuffers fome mean dreggy pleaſures to attend vicious aćtions, on purpoſe to put the powers of reafon to the proof. Vicious pleaſures are hollow and unfatisfying ; they are mo mentary and foon gone ; they are attended with fear of bad conſequences, with a painful fuſpicion of wrong condućt; they ficken us with frequent repetition, and are bitter and tormenting on the review–Mere rea fon can furniſh us with no pleaſure that will wait on every ſtep of human life. The life of a man that has nothing more than reaſon to condućt him, has many barren ſpots in which no pleaſures grow. Reaſon alone can never raiſe us to that fublime de votion to God which is the moſt rapturous exercife of the human foul. It can never inſpire us with just and enlarged ideas of the divine perfections, nor impreſs upon us the divine image, and give us a happy warmth and flow of affećtion to the Firſt and best Caufe of all things. 2. Reaſon alone cannot enable us to enjoy the /weet plea fures of refećiion after a good aếtion is done.–This is a rich privilege indeed ! but reaſon cannot beftow it. A truly good man can enjoy the time paſt as well as the time preſent. The time paft is gone; confidered as a part of duration, in this fenfe it can never be recalled. But time, as filled with good aćtions, is never loft, while
I 13 ] while memory and recollećtion remain. But as reaſon is infufficient to excite us to good aćtions, fo confe quently it can furniſh no pleaſing reflećtions on our paſt condućt. M. - 3. Reaſon alone can never furniſh the pleaſures of ex quiſite fruition of the preſence and love of God. A poor depraved man’s time is worſe than loft; he has no fruit but the fruit of a vitiated heart, no good fruit at all– yet muſt give an account to God of every word, thought and talent. Vice, which allures the wretch with an harlot's face, now viewed behind, is a curſed hag, an ill-favoured forcereſs Conſcience turns his enraged enemy, and torments his very foul. | If man was truly good, reflection would prove a rich, wonderful, and delightful faculty. By the help of this wondrous power, things paſt may be made preſent to the mind, and it may be made an inlet to very great and fincere pleaſures. If a man was truly good, his life would be ſpent in innocence and uſeful nefs; he would feel a pleaſure that he could repeat a thouſand times over ; and the more exquiſite, in that, while it rofe from time paſt, it would run on into time future, and terminate in a vast eternity. On the other hand, the pains of fruition in fin and vice are far beyond all its pleaſures. - 4. Reaſon can never furniſh the pleaſures of hope and trust in God for all future time. It can never enable us to enjoy the future duration of the next life in the pre fent. If a man was truly good, hope would grow up into a kind of affurance ; it would fix the foul on a rock, and fortify the mind in the proſpećt of ill, that God would not forfake us; it would teach a man to fay,
[ 14 ] - - - - ---fay, I fix my confidence in infinite preſence, infinite power, infinite faithfulnefs, and infinite love–I am reſolutely fixed on God; I have new defires and vaſt expećtations. Thus time paſt, preſent, and to come, would all conſpire in the plềaſures of religion and vir tue. But where is the man to be found in the whole world, that by the mere force of reaſon can feel theſe hopes and theſe pleaſures ? (4.) Reaſon is unable to exhibit the alluring and instruc tive nature of a religious and virtuous life. Light allures and attraćts the eyes of all men. The light of virtue in a good man is the moſt instrućtive and attraćtive in the whole world; it vastly excells all the fineſt ornaments in favour of virtue. The light and life which vital virtue diffuſes all round it, would invite other men into the fame path, and guide them to purſue with ardour the fame praćtice. But where is the man to be found that, on the principle of reafon alone hath exhibited this beautiful example? The light and beauty of a virtuous converſation is more convinc ing than the mere light of good principles, or the elo quence of the best orators. - It is above all other methods of promoting true vir tue in the world. A ſhining light inſtrućts, an ardent light burns, a beautiful light perſuades the paſſions of the heart, and excites imitation ; but where is fuch a fhining, ardent, and beautiful light to be found on the principles of reaſon ?. 5. Reafon is unable to make an high advancement in the power and beauty of virtue, True religion ought to be - of
---- --- ---------- - [ 15 ] of a progreſſive nature. Vital virtue ſhould refemble the advancing light of the rifing fun. As the fun rifes higher and higher toward the meri dian, fo a truly virtuous man fhould be ſtill advancing in goodneſs. Internal virtue ſhould urge him on, by a rational and forcible ſtimulus, to a farther growth in knowledge, perfećtion, and uſefulnefs. But here the powers of unaffisted reafon utterly fail. 1. A truly virtuous man ought to improve bis knowledge of God and himſelf. He will ſtrive to advance in clearer apprehenſions of the infinite perfećtions of his Maker. His conceptions of the dignity of God, and of the powers and affećtions of his own foul, will be more vivid and distinét, his mind will be more free from pride and haughtineſs, his reafon more free from error, his judgment more purged from prejudices, and more di rećt in its deciſions. But where is the man to be found in the whole world that is capable of thefe noble advancements on the principles of reafon ? 2. Reaſon is unable to produce a fixed adheſion of the will to God and virtue : it cannot give us strength and firmnefs in true religion. An adhefion of the will to God is properly the ftrength of virtue. If reaſon were fufficient for man’s happineſs, we ſhould find a natural progreſs in the life of virtue; and this adheſion of the will to the good nefs, rečtitude, and beauty of God, would grow stronger with time, fo as to bear a proportion with the growing apprehenſions of God, and the enlarged views of the human understanding. There is a great degree of ftrength in the union of the will to God, and in this union true virtue confifts, But did reafon alone ever produce
' [ 16 ] --------produce it? A foul that truly feels it, hopes to have the approbation of God before the whole rational world–But reaſon can neither produce nor cheriſh this hope. 3. Reaſon cannot excite us to that fublime virtue as fhall enable a man to /hine in the perfećTion of his example and charačier. A man of true virtue will go on to higher degrees of beauty and perfećtion. He has fewer blemiſhes than other men, and fewer than himſelf once had–He is more purified from the vices of fleſh and ſpirit He correćts whatever is amifs in his temper and condućt –His example was formerly good; but it is now much brighter and better, more lovely and instructive. The man of high and delicate virtue labours about his example and charaćter, as a painter doth upon a pic ture, or a ſtatuary, on a piece of first-rate ſculpture; and before he finiſhes his piece, he strives to give a beauty to the whole, and to ſpread a grace over his whole charaćter. But we challenge the whole world to produce one man that hath done this on the mere principles of reafon. 4. Reaſon can never enable a man to advance fweetly in the eafe and pleaſure of virtuous aćĩion, and increafe in the high-ſpirited joy of well doing. A man of true virtue will find, to his unfpeakable pleaſure, that he advances in facility of aćtion–He will find the pleaſure of right condućt ſtill increaſing –He will feel his faculties more and more adapted to aćtions of generous greatneſs, and the pleaſures of - focial benevolence. By a kind of divine and god-like inſtinct, he will run naturally into worthy manners and
- [ 17 ] ahd praćtices–Whilst a wicked man will make a ſwift progreſſive motion into all the plagues and miferies of vice. Where is the man who, on the principles of mere reaſon hath purſued the former, and avoided the latter ? 6. Reaſon alone is unable to tarry any man into fuch purity of heart, and life, as /hall at last iffue in a state of perfection in the full fruition of God. The perfection of virtue, in the order and operations of our noblest powers and affećtions, would certainly be the reſult of a rich advance in perfećt goodneſs–But here reaſon eter nally fails. Human reaſon, in its preſent ſtate, is utterly unable to guide us to that perfećtion of happineſs in God, and that rich enjoyment of the whole foul, in all its prin ciples and powers of fruition, which our nature appears to be deſigned for in its original conſtitution. And as reaſon is defećtivelin this fecond motive, (viz.) it cannot diſplay in a lively and convincing manner the preſent advantages and pleaſures of virtue and obedience. So we affirm that III. REAsoN Is DEFEctiv E IN A THIRD MotIvE - To DUTY ; (viz.) It doth not give us a clear and ſtrik ing view of FUTURE rewards and pleaſures to repay or recompence us for all preſent difadvantages and hard fhips we fuffer for the fake of God and virtue. IV. ReAsɔN 1s Derective IN A FoURTH Motive To v IRTU E ; (viz.) It cannot diſcover in a clear and ſtriking manner thoſe terrible puniſhments which God will moſt furely execute on all reſolute and determin’d rebels againſt his government. D V. REAsoN
[ 18 ] V. REAsoN Is D EF Ective 1N A FIFTH Mor1v E To v IRTUE ; (viz.) It cannot fhew us one example of pure and ſpotleſs virtue in the whole world of mankind. Examples move to aćtion, precepts only teach : laws and precepts only inſtrućt us what ought to be done– But reaſon can neither furniſh precepts or examples to excite effećtually one man to vital virtue. VI. ReasoN Is D E FEcTIvE IN A sIxTH MoT IvE and Means ro virtue ; (viz.) It cannot diſcover the leaft affiſtance from God for the great work of obe dience to God, or benevolence to mankind. Thus far we have ſhewn the utter inſufficiency of reaſon, to make proper diſcoverys of God and his in finite perfećtions–To point out the true manner of worſhipping God–To ſhew the ſupreme good or true happineſs of man To diſcover a perfećt rule of mo rality or plan of found virtue and morals–And to dif cern the most powerful motives to virtue and religion We now proceed to ſhew that reaſon cannot dif cover the pardon of fin,–The refinement of the foul by fanćtification-Support under troubles, and comfort in death. VI. REAsoN IS UNA BLE To DiscovER THE PAR D ON OF SIN, 1. Reafon cannot diſcern the eſtimate which God made of the firſt aćt of fin, nor how he treated the firſt parents of mankind after their aćt of treafon and re bellion. 2. Reafon
[ 19 ] *** 2. Reaſon could never difcover the leaft inſtitution of a propitiatory offering to atone for the guilt of fin, or to intimate the way in which God would be pro pitious to a rebel. - 3. Reaſon is unable to difcern God inviting and alluring men to repentance, it can diſcover no command of God to repent The light of nature fhews God is angry, but it ſhews no command to repent, 4. Reaſon cannot diſcover one finner pardoned from the beginning of the world to this very hour. 5. Reaſon is unable to diſcern the great deſign of God’s patience towards a wicked world for thouſands of years This is an incomprehenſible condućt in God which no fagacity of man can account for and folve. 6. Reaſon is inſufficient to ſhew us any happy fouls burſting into fongs of praiſe for pardon from God as a merciful being. 7. Reaſon can diſcover no holy and ſpiritual worſhip appointed by God for any of his rebellious creatures, nor does it affure us that any worſhip will be acceptable to him : no worſhip at all is commanded by God on the foot of reaſon : this is an awful thought, viz. that God commands no man to worſhip, nor exhorts or com mands any man to repent and return to God. 8. Reaſon can never diſcover one purpoſe in the HeART of God, nor one promiſe in the Mouth of God, nor one aćtion in the co N Duct of God, that gives a fure and certain indication of the pardon of one fin–much leſs can it diſcern ten thouſand promiſes and aćtions burſting from the heart of God in streams of light and love upon loft mortals. D 2 9, Reaſon
[ 29 ] 9. Reaſon cannot diſcover one name belonging ta God that inſpires a folid hope of pardon. 1o. Reaſon can never diſcover one perfećtion in God, that can pardon-–-It never poſſibly can difcern the harmony of juſtice and mercy in the pardon of one fîn in the whole world. The united reaſon and wiſdom of all mankind, can never diſcover how justice and mercy may be ſhewn in the fame moment to a criminal in civil government. This thought deferves to be amplifyed and urged to the utmoft. - 1 1. Reaſon is not in the leaft able to diſcover a proper proviſion for a divine and infinite Governor, to the end that he may pardon fin with honour of the moral charaćter and government of God. It can diſcern-No price to a divine and infinite conqueror–No facrifice or atonement to a divine and injured monarch–No fatisfaction in the leaft to a di vine and infinite judge. Reaſon can diſcover no friend to us, who could by the diſpoſitions of his heart, and by his aćtions and fuf ferings provide for the full meridian glory of divine juſtice–As making laws As rewarding obedience to laws-As puniſhing the violation of laws in the moſt perfećt manner, and thus [kindly obeying] all the righte ous commands and bearing all the righteous curfes of the law, which it otherwife required of us in order to eſcape puniſhment, and our having a right to eternal happinefs in God. Concerning all this reaſon is at an inexprestible loſs. 12. Reaſon
[ 21 ] 12. Reaſon cannot diſcover one man fent by God to . proclaim one word of pardon to a guilty world. Not any one man, nor any fet of men can be dif covered by reafon as fent with a commiſſion from God, and fealed with the broad feal of heaven, to proclaim fo much as a fingle hint of pardon to a guilty world, or to any one ſingle foul on earth one moment through thouſands of years. We defy all mankind to deny this and prove the contrary. * 13. Reaſon is not able to diſcover God iſſuing out any commands to rebels to forgive one another the crimes they commit againſt each other, and the offences they give to one another. No man can diſcern God's orders in a fingle in ftance, to forgive his fellow creatures their offences, no not in one inſtance for a moment--Hence fee the horrid ſpirit of revenge amongst the high blooded heroes of the heathen world. VII. REAsoN 1s UTTERLY INSUFFIcIENT To SUPPRESS AND ROOT OUT VICIOUS IN CLINATIONS FROM THE soUL, AND R E FINE AND PURIFY THE HEART BY A POWERFUL AND EFFEÇTUAL SAN C– TIFICATION. How blind was the heathen world, how dark their wifeſt philoſophers, how childiſh and filly are all the beſt means they prefcribe : Plato bids you purify your fouls by muſic and the mathematics. Can a fiddle charm down luſt ? Can Euclid's Ele ments fubdue your pride, uncleanneſs and adultery, your avarice, malice and raſh anger? 2. Reaſon
[ 22 ] Reaſon cannot produce and cheriſh any of thoſe noble and excellent qualities in the foul which are ne cestary for a life of virtue and holineſs. 1. A vigorous bent of the mind or a powerful and ardent inclination and propenſity of heart to virtue, is neceſſary to the praćtice of it. utterly fails. All mankind have an aćtual bent and propenſity of heart to evil, moral evil or vice and wickedneſs. 2. A cordial peace and heart-felt friendſhip with God, is abſolutely neceſſary to a life of vital virtue and fanćtification in the fight of God. Nothing leſs than a ſtrong fenfe of peace with God can produce an earneſt deſire after a reſemblance to God. But here reaſon with all its united powers utterly fails. 3. A fufficiency of ſtrength and light from God, is abſolutely neceſſary for a life of holineſs towards God and conformity to his image or moral perfećtions; to be like God in wiſdom, a man muſt be wife; to refem ble his goodneſs, a man muſt be good at heart; to bear the likeneſs of his holineſs, a man muſt be purified and refined in the temper of his foul ; to reſemble God’s juſtice and truth, a man muſt be impreſſed with a fenfe of the beauty of juſtice, and be filled with fincerity and integrity of heart. But did meer reaſon ever do this ? Where is the man to be found ? In what age, in what country did he live, that performed all this by the power of reafon alone. 4. A lively hope of being happy in the preſence of God to eternity is abſolutely neceſſary to a life of ge nuine virtue in the preſent world. - But here reafon Without
[ 23 ] - Without this vigorous hope, no man on earth will ever praćtice univerſal virtue This love to God and all mankind. And where is this man to be found who on the principles of reafon alone ever purſued and praćtifed univerſal virtue ? where was he born ? where was he educated ? where did he live ? No anfwer can be given ! our infidels are ſtruck dumb for ever, they cannot for their lives and fouls give us a fatisfaćtory anſwer to theſe queries, conſequently their fcheme of infidelity is ruined ; and if they had any moral honeſty in their hearts they would openly declare and confeſs it before the whole world. For a rational creature in his preſent state, and with all the prodigious imperfećtions of his internal charac ter to look for an eternity of happinefs in God, is to look very high indeed, it is to form very grand and ex alted conceptions and hopes ; and it is demonſtrably and undoubtedly certain, that no man in the world will go to the expence of denying all his vile appetites and paffions after preſent good, without a ſtrong fenfation of inviſible and eternal good, to reward him for his felf denial, and the refolute praćtice of pure and perfećt virtue.–– Now I aſk again, where is the man to be found that has preſerved in his bofom an high hope of the eternal fruition of God as the fupreme good, and on this prin , ciple has denied every bad appetite, every polluted paſ fion, every impure inclination, and has exerted all his powers in love to God and to all mankind ? There is no fuch man to be found in the whole world––He is yet to be born. Reaſon cannot diſcover the true and only fource of holineſs--Nor the foundation on which it is enjoyed, V 1Z.
[ 24 j viz, a union of heart with God.––Reaſon cannot diſcover the method and order of holineſs Nor the means of holineſs––Confolations of God––Good and bright examples Nor the grand efficient of ho lineſs, or fanćtification, the holy and eternal Spirit of God Nor the grand ſecret of living to God, by a new conſtitution of foul Nor the right uſe of all the means of increaſing holineſs–Nor the beauty, the rich advantages, and pleaſures of holineſs in time and eternity––Reaſon cannot give any folid comfort from God for one moment to enable us to perform the duties of his reafonable, juſt, and good law. VIII. REAsoN cANNoT supPoRT Us UNDER THE TROUBLES A N D BITT ER AF FLICTIONS OF THIS LIFE. Reaſon can give no ſufficient relief to the mind under any troubles, trials, or pinching and critical times of diſtrefs Reafon cannot diſcover any certain fupplies in want Reaſon cannot difcover God's providence taking ſpecial notice of any one man, having a care for fparrows, or numbering the hairs of our head Rea fon knows not that God has any one friend in all the world Reaſon cannot diſcover one angel in the univerſe to take any care of us–Reaſon can diſcover no promife of God, no, not the utmoſt exertion of reafon can tell that God has ever made one promiſe or ever will to eternity––Reaſon knows not that God has any people on earth or in heaven-Reaſon knows of no true and pure holineſs and righteoufneſs on earth, it can only ſhew you a parcel of loathfome rags, ſmear - ed
[ 25 ] * ed with the putrid ulcers ơf rotten finners fouls Reafon knows not the Son of God, it cannot form one thought of him, it cannot tell that God has a Son Reafon is ftone blind about a Saviour––Reafon knows not the Spirit of God, that God’s Spirit has any exiſt ence, that God has an eternal Spirit–Reaſon finds eternity all in horrid darknefs. Even blackneſs ofdark neſs Reaſon knows not a word of heaven, an eter nal heaven with all its gold and jewels are totally unknown Reaſon is totally blind about God’s kingdom in our world, or in the world to come– Reaſon can diſcern nothing but eternal beggary and poverty Reafon is blind to all God’s falvations of every kind Reaſon is ignorant of aſſurances of in tereſt in God–Reaſon has no diſcernment or expe rience of God’s fpecial favor and faithfulnefs in the leaft idea or thought Reafon knows of no fweetneſs in God our Savior and Redeemer Reaſon cries, if the fweetneſs of the world is loft, all is loft to me for ever – Reaſon knows not that there is any drop of love in God for one foul Reafon is blind concerning the true and folid uſefulnefs of afflićtions, trials, troubles, and diſtreffes in life-–It cannot difcern their ufe to the fouls of men, nor can it make all troubles work for good–Reaſon can give no fear-nots ; it knows not a word or a fyllable of any fear-not from the voice of God Reaſon is totally at a loſs as to all final and happy iffues of our affairs with God, at our ending fcenes of life Reaſon is deaf as death to all notices of God's oath, life, foul, arm, and confolations to finners and penitent rebels Reaſon cannot giva a lively and ftrong apprehenſion of the weight and worth of eternal E good
[ 26 ] good–Reaſon cannot 'impreſs on the foul a fweeț fenfe of happineſs–It can give no proſpećt of heaven –It cannot infuſe the leaſt taſte for heaven It cannot inſpire the leaſt fenfe of the ſweetneſs, reality, and folidity of inviſible things––Reaſon knows no thing of the appearances of God–Nothing of the laſt ítate of the univerſe and empire of God–No thing of his fingular and free interpoſitions in our fa vor, either for time or eternity All is dark ! dark ! dark I dark as death. IX. REAsoN cANNoT sUPPoRT Us IN THE A Go NIEs oF DEATH, NoR ARM Us AGAINST 1Ts AP PROACH Es AND ITs TERRoRs. Reaſon hates to think of death, it flies from it as the terrible of all terrors life––Reaſon looks to fecond cauſes to preferve life, (viz.) phyſicians, diet, exercife–Reaſon clings to this world and the preſent life, as a bird to the lime twigs––Reaſon cannot enable and excite any man to forfake the inward love of fin, which makes death fo dreadful––Nor wean and divorce him from the power of a luftful taſte and impure defires Reaſon cannot inſpire us with a calm repoſe on God's tender care, or encourage a confidence in his love Reaſon can give no confolations againſt the terrors of death–Reaſon cannot diſcover that God will live with us and abide by us for one moment in life or death, we are fuch forry guilty wretches–Reaſon has no right to dare to call God Father, in its preſent depraved and guilty state --Reaſon has not one idea of a friendly Mediator be - tWeert Reaſon fondly promifes a long
[ 27 ] tween God and us–Reaſon cannot tell that Chriſt is either dead or alive, or that he has any existence, or èver had any Reaſon knows nota word ofthe incar nation, fufferings, reſurrection or aſcenſion of Chriſt– Reaſon is abſolutely blind concerning union with God's heart and love for a poor lost foul, a vile finner–It never could start a thought of union with Christ as a living head Reaſon if it ſpeaks out the clear truth, must terribly tell us that death is the door to all evils, the pastage into a world of horrors–Reaſon if it teils the whole truth will curſe every man to eternal finful nefs, and affure him that fin íhall never, never, leave him, no, no, nor ever forſake his filthy wretched foul –Reaſon knows of no happineſs after death, no, not for one foul in all the world–Reaſon knows nothing of a reſurrećtion of our dead bodies––It has not one thought of it–Corrupt reaſon fcorns the leaſt no tices of it––It difdains to receive any news of the re furrećtion–It fcoffs at any man as a mad fool, and 2 babbling fellow, who íhali fpeak one word about it –Reaſon if it ſpeaks out the whole truth concerning every finner, muſt conclude on our eternal ſeparation from God, without any hope of his favor. X. OF THE INsurrícIENcy of Reason to LEAD Us To ETERNAL HAPPINEss–ARISING FRοM A sIx FoLD GENERAL v IE w oF THE w Hole woRLD. As a concluſionto, and illustration ofwhat has hither to been diſcourſed for demonstrating the inſufficiency of natural religion, I ſhall here offer a fix-fold view of the experience of the world in general, without de - E 2 fcending
[ 28 ] fcending to particular inſtances, which have in part been touched at, and offered before, and are every where to be met with. 1. Let us view man as a creature made for this end, to GLοRIFY GoD AND E NJoY HIM FoR EvER : Abſtracted from the confideration of his corruption, which the deiſts fometimes deny, and fometimes with difficulty do but in part admit. And let us confider him as left to purſue this noble end, in the uſe of his rational faculties under the condućt of the meer light of nature. If we confider him thus, and enquire into the experience of the world, how far he has reached this end, we ſhall find fuch an account as will much con firm the truth we have hitherto afferted and weaken the credit of the deists, their imaginary fufficiency of na ture's light to condućt men to the end for which he was made. If we look to the vulgar, the generality of mankind, we ſhall find them in a poſture much like that wherein the prophet faw the princes in the vifion, with their backs to the chief end, never once thinking for what they were made, purſuing other things : every one, as luft led him, following his own humor, walking in a direćt and open contradićtion to that law, which was originally deſigned for the guide of our life, and the di rećtory to blifs, that happinefs which all would have, though they know not where to find it. If we look at the philoſophers, we may fee them fit ting up late, rifing early, eating the bread of careful nefs, wearying themfelves in the fearch of happinefs, running into fome hundreds of different notions about it ; and yet not one of them hitting, or at leaft under ftanding
[ 29 ] ftanding the true one. And as little agreed about the way to it. We may hear them talk of virtue, but never levelling it at its proper end, the glory of God. We may hear them urging its praćtice, but not upon the proper grounds. Rarely any regard to the authority of God, the only formal ground of obedience. Instead of plain rules uſeful to mankind, they obtrude cryptick and dark fentences, rather deſigned to make others ad mire them, than to be uſeful to any. They every where tack their own fancies to the divine law, a weight fufficient to fink the other, as to its truth, in the apprehenſions of men, or at leaft, as to its uſeful nefs. They offer a rule defećtive in most things of moment, corrupt in many, ruining in not a few in ftances, deſtitute of any other authority, than their own fay fo, or, ipſe dixit, unintelligible to the vulgar, and naked as to inducements to obey it. 2. Let us confider man as made for this end ; but barred from its attainment, by the interpoſition of thoſe great hinderances and rubs which now are certainly in its way; I mean DARK Ness, GUILT, and coRRUP T1oN. There are stones in the way. How has nature's light acquitted itſelf as to the rolling them away. Truly they have been like Syfiphus's ftone, as faſt as they have roll'd them up as faſt they have recoiled, and fallen back on them. As to that DARKNEss that has overfpread the minds of men ; if we look at the vulgar, we find them like blind men, content to jog on in the dark, mired every where, ſtumbling frequently, and falling fometimes dangerouſly ; yet fatisfied with their cafe, not looking after light: not fo much becauſe they want it not, as becauſe
[ 3o ] becauſe they have no notion of it, or its uſefulnefs ; like blind men that never faw the fun, and therefore fuffer the loſs of it with lefs regret, than they who once faw, but now have lost their eyes. They follow as they are led; are ready to take hold ofany hand, though of one as blind as cannot get out again. The philofo phers indeed feem a little more fenſible of their cafe, and fancying truth hid in Democritus's well, dive for it, but loofe their breath before they come at it, and fall into dangerous eddys or whirlpools, where they looſe themſelves instead of finding truth ; or trying to fetch it up, but with a line too ſhort, they fetch up fome weeds that are nouriſhed by their nearneſs to the waters, and pleaſe themſelves with thoſe. After all their painful endeavors we find them groping in the dark, as to all uſeful and neceſſary knowledge of God, or the way of worſhipping him ; of ourſelves, our hap pineſs, our fins, the way of obtaining pardon, our duty, or our corruption. As to GUILT ; if we look at the cafe of mankind, and his endeavors for the removal of it, we find the vulgar drowned in endleſs deſpair, or fatal ſecurity ; like men at their wits end, trying all ways that fear, fuperstition, or racked imagination can fupply and stilI unfatisfied with their own inventions, they are ready to try all ways that felf-deſigning men, or even the devil can fuggeſt to them, ſparing no coſt, no travel, no pain. They stand not to give the fruit of their body for the fin of their foul. The philoſophers either think through their pride, they have no fin, becauſe they are not fơ bad, quite fo bad as the vulgar; or, if they still retain fome ſenſe of fin, they are driven into the utmost per plexity,
[ 31 ] plexity, being convinced of the wickedneſs of the mea fures taken by the vulgar, or at leaft, of their ufeleſs nefs and impertinency, and yet unable to find out better ; they try to divert their thoughts from a fore they know no plaiſter for. As to coRRUPTION ; we find all confeffing it, crying out of the difeaſe ; and indeed it’s rather becauſe it will not be hid, for the fore runs, than becauſe it’s painful to many. The vulgar deſpair of ſtemming the tide, finding it eafieſt to ſwim with the ſtream, are willingly carried headlong. The body of philoſophers are indeed like weak watermen on a ſtrong ſtream, they look one way, but are carried another. Though they pretend they aim at ruining of vice, yet really they do it no hurt, fave that they fpeak againſt it. A few of the beſt of them being afhamed to be found amongſt the reſt fwimming, or rather carried down the ſtream on the furface, that is, in open vice, have dived to the bottom ; but really made as much way under water, as the other above. 3. LET US VIEw MANKIND UNDER THE Good Ness AND FoRBEARANce of God, These Helps w H1cH soME THINK SUFFIcIENT : this word is uſed, or rather abuſed as a blind in a matter of very great importance ; and men who ufe it will ſcarce tell, if they can, even in the ſubjećt of the preſent difcourſe, in what fenfe they uſe it. But let it be as it will, fome pretend the works of providence, particularly God’s goodneſs and forbearance ſufficient. Well, let us fee the expe rience of the world in this. If we view mankind under this confideration, we may fee them fo far from being led to repentance, that - moſt
- [ 32 ] moſt part never once took notice of this condućt of God. Others, and they not a few, have abuſed it to the worſt purpofes. Becauſe judgment againſt an evil work has not been ſpeedily executed, therefore their hearts were wholly fet in them to do evil. The more inquiſitive have raiſed a charge againſt God as encou raging wickednefs, And as for the favors they enjoy ed themfelves, they looked on them, not as calls to re pentance, but as rewards for their pretended virtues, and fcanty ones too, below the worth of them. Not a few of them have gone near to arraign God of injuſtice for leffer afflićtions they were tried with ; while others have been entangled and toffed to and fro by croſs ap pearances. So that none have by this goodneſs of God been led to repentance, 4. Let us view men living in the place where revelarion obtains or where the christian re LIGIon is profeſſed and taught, but renouncing and rejećting it, and in profeſſion owning only NATURAL religion : fuch are the deists among us. If we confider their words, they talk indeed that natural religion is ſufficient ; and to make it indeed ap pear fo, fome of them have adorned it with jewels borrowed from the temple of God, afcribing to nature's light difcoveries in religion, which originally were owing to revelation, and were never dreamed of where it did not obtain ; though being once diſcover ed, they have gained the conſent of fober reafon. But now we are not confidering the ſpeech, but the power of theſe men ; not what they fay of the fufficiency of natural religion, but what real experience they have of it, and what evidence they give of this in their praćtice. * If
[ 33 ] If we thus conſider them, we find, that altho’ when they have a mind to impoſe their notion of the fuffi ciency of natural religion upon others, they pretend, That it is clear as to a great many points or principles, that are confeſſedly of the greateſt moment in religion ; yet when they begin to ſpeak more plainly and freely their own inward fentiments, they ſhew that they are not fixed, no not about the very principles themſelves, even thoſe of them which are of the greateſt confe quence. Mr. Gildon, publiſher of the Oracles of Rea fon is not far from afferting two anti-gods, one good, the other evil, and fo falls in with the Perſians. Blount favors the opinion of Ocellus Lucanus, about the world's eternity, and confequently denies, or at leaſt heſitates about, creation. The immateriality of the foul feems to be flatly rejećted by them all. Nor do they feem very firm about its immortality. In ſhort after they have been at fo much pains to trim up natu ral religion, and make it look fufficient-like, they yet expreſs a hefitancy about its fufficiency to eternal life We may fee what Lord Herbert fays in his writings. Blount in a letter to Dr. Sydenham, prefixed to the Deiſts Reaſons, tells us plainly, that it is not fafe to truft deiſm alone, without christianity joined to it. And the deifts hope is fummed up in this, in the fourth chapter of the Summary of the Deists Reaſons, that there is more probability of his falvation, than of the credulous and ill-living papist : and that is just none at all. Nor does their praćtice give one jot of a better proof of the ſufficiency of that religion they profeſs: yea, it affords convincing evidence of its weakneſs, ufeleſs nefs and utter inſufficiency. Their lives ſhew they are F Il Ot
[ 34 ] not in earneſt about any thing in religion. They are Latitudinarians in praćtice. Their words, their aćtions, have no favor of a regard to a deity : but they go on in all manner of impieties in praćtice, and perhaps in the end, put a period to a wretched life by their own hands, as Blount, Uriel, Acoſta, and others háve done ; and the furvivers juſtify the deed, upon trifling and childiſh reaſonings; as not knowing but they may one day be put to ufe the fame ſhift. I am not in the leaft deterred from afferting this by the commendations that the publiſher of the Oracles of Reaſon gives to Mr. Blount as a perfon remarkable for virtue. - If a profane, jocular, and unbecoming treatment of the graveſt and moſt important truths that belong even by his own acknowledgment to natural religion ; yea, and are the principal props of it ; and if grofs and palp able difingenuity be inſtances of that virtue he afcribes to him, and evidences of thoſe juſt and adequate no tions of the deity, in which he fays Mr. Blount was bred up : . I could give inſtances enough from the book itſelf of fuch virtues : but I love not to rake in the aſhes of the dead. Again, others of the deists have wearied themſelves in chafe of a phantom to no pur poſe, and having neither the grace nor ingenuity to re turn to the religion they abandoned, either land in downright atheiſm in principle and praćtice, or they throw themfelves into the arms of the pretended infal lib'e guide ; and thereby give evidence how well found ed the Jeſuitical maxim is, Make a man once an Atheist, he will foon turn papist. 5. Le r Us v IE w MEN LIvING UNDER THE Gos PEL, E MBRACING IT IN PROFESSION BUT UN AC QUAINTED
[ 35 ] QUAIN red with that spirit that Gives Life A N D Po w ER. To IT s DoCTRINEs, PRECEPTs, PR o MIses, THREATs AND oRDINANces. They, befides, that they are poſſeſſed of all the advantages of nature's light, have moreover the ſuperadded advantages of re velation, and its inſtitutions. They have miniſters and parents instrućting them, and diſcipline to reſtrain them ; they are trained up in the faith of future rewards and inſtructed in the nature and excellency of them for their encouragement ; they have puniſhments propoſed to them to deter them from fin, which they profeſs to be lieve : yet if we confider the praćtice of the generality of fuch perſons, it gives a fufficient evidence, that all this is not enough. Who but a man blind or fooliſh can then dote fo far as to pretend nature's light alone fufficient, when it is not fo, even when helped by fo many acceſſory improvements. 6. If we consIDER THE EXPERIENce of THEM, w Ho HAVE RECEIVED THE GosPEL IN TRUTH, AND FELT ITS POWER, WE FIND THEY HAVE IN DEED REAcHED THE E NDs oF RELIGION IN PART, and have a fair proſpećt as to future ſucceſs. Well, what is their fenfe of the fufficiency of nature's light? Why if you obſerve them in their public devotions, you ſhall hear heavy out-crys of their own darkneſs, weakneſs, and wickednefs ; you may hear ferious prayers for di vine light, and life to quicken them, ſtrengthen and in cline them to follow duty, and ſupport them in it, againſt the power of temptations, which they own themſelves unable to maſter, without the powerful aids of divine grace. If you follow them into their retirements, where the matter is managed betwixt God and them F 2 alone,
[ 36 ] alone, where they are under none of theſe temptations to maintain the credit of any received notions, and therefore muſt be preſumed to ſpeak out the praćtical fenſe of the ſtate of their cafe without any diſguiſe ; there you ſhall find nothing but deep confestions of guilt, darkneſs and inability, with earneſt crys, pray ers, and tears, for fupplies of grace : and what they attain in matters of religion, you ſhall find them freely owning, that it was not they but the grace of God in them that brought them to this. And the more any one is concerned about religion, know and has attained in it, ftill you will find him the more fenſible of this ſtate of things. This is but a hint of what might have been faid. But I have rather chofen to offer a general fcheme of the argument from experience, which every one, from his own private reading and obſervation may illuſ trate with obſervations and particular instances, than to infift upon it at large, which would have required a Volume. :# S U P P L E
[ 37 ] S U P P L E M E N T T O T H E C o N T E M P L A T I o N o N T H e INSUFFICIEN cY or REAsoN. HU S my dear reader we have given you a fhort ſketch of the weakneſs and defećts of human reaſon to diſcover the perfećtions of God –The right manner of worſhipping God the true happineſs of man, or the fupreme good A compleat ſyftem of moral virtue–The effećtual mo tives to virtue–The pardon of fin –The fuppref fion of vicious inclinations, and the refining the foul by fanćtification Support under the troubles of life And effećtual conſolations againſt the terrors of death. We have likewife taken a fixfold view of the ſtate and experience of the whole world, including perſons of all We have confidered man as a ages and nations creature made to glorify the divine perfećtions and en joy God for ever–As greatly interrupted and re tarded in the purſuit of this grand end by that dark nefs, guilt and corruption, which is evidently found in all
[ 38 ] all mankind We have viewed man as under the indulgences of God's abundant goodneſs and amazing patience, which many perſons think fufficient to enable man to attain true happineſs We have viewed the charaćter, fpirit, and manners of our modern deiſts who boast of the powers of reaſon, and the ſufficiency of natural religion We have viewed the ſpirit and con dućł of all the formal and hypocritical profeſſors of chriſtianity And, laftly, we have examined the ex perience and the confeſſions of ſincere chriſtians, with reſpećt to the fufficiency of human reafon to lead man to God, and eternal happineſs, And upon the whole every impartial and honest en quirer after truth, muſt confeſs the defećts of reafon and the neceſſity of divine revelation. And if this be really the cafe (and let thoſe diſprove it that are able) with all mankind, then, how malignant, how deteſtable, and contemptible is the pride of man ! For creatures fo defećtive in the internal goodneſs of charaćter, and fo imperfećt in all our ways and man ners as we are, to be proud of our understanding, our virtue and goodneſs, muſt be abominable in the fight of God, and muſt appear contemptible in the eyes of all truly wife and modeſt men in the world. Let us view the features of pride, to excite our dif gust and loathing of fo vile a temper and charaćter: that we may ſuppreſs it in ourſelves, and oppoſe it in others. Pride confiſts in an exceſſive felf-esteem or high and abfurd apprehenſion of our own wiſdom and goodneſs –An irrational eſteem of ourſelves A vain and unbounded felf valuation. The
[ 39 ] -------- -------- -------v- - - - The proud man hath an high opinion of his own un derſtanding, and an haughty apprehenſion of his own attainments in learning and knowledge,––with his vaſt fuperiority to other men in accompliſhments. He has a fwelling idea of the value of meer know ledge, without goodneſs, and without a juſt regard to its proper influence on the heart and the manners.– This is exaćtly the pride of the devil: he has an high opinion of his own intellećtual powers, but he has not one grain of true virtue, nor the leaft defire to be good as well as great. Thus a proud man whilft he ſwells with a vain con ceit of his learning and rational abilities has not any defire for the poffeſion of true virtue, and the praćtice of univerſal duty to God, and all mankind in their fe veral relations to him. A proud man cannot exercife true virtue and beno - volence towards God or his fellow creatures. No proud man can be a benevolent or moral man. Humility is the valley in which benevolence delights to grow.–Tis a juſt and fmart cenfure of pride, which the excellent Mr. Seed has given in his difcour fes, vol. ii. p. 357. benevolence proud men may make, pride and benevo “ For whatever profeſſions of lence are utterly inconfiſtent. He who is big with the fentiments of his own digni ty, muft have an averſion to thoſe who do not feem to have as exalted an opinion of him as he has of himſelf. Now, as none can think as extravagantly of a proud man, as he thinks of himſelf; the confequence is, that he muſt hate all mankind, except a few flatterers. He
[ 4o ] - -----–---–----- He muſt be angry with thoſe who do not proportion their regard to his IMAGINARY DesERTs; which it is impoſſible to do. For though it be no difficult matter to difcern how much merit a man really has, it is not quite fo eaſy to determine how much he may imagine himſelf to have. Therefore no proud man can be a benevolent or moral man.” It is a truth of natural religion that God cannot be profited by the good actions of any of his creatures. The goodneſs of none can extend to him. Were not then the philoſophers guilty of intolerable arrogance, pride, and impiety to compare with God, and in fome fenfe allow of an excellency in themſelves above what is found even in God, which they did. Can a Christian think of this without the utmoſt degree of indignation and abhorrence ? But humility is not among the number of their vir tues. No, they were a fet of the proudeſt men the earth ever bore. Though fome of them pretended to be above vain glory and oftentation. They nouriſhed pride, in that very point of view, where it leaſt of all ought to have any place (viz.) in the praćtice of virtue, fince the moſt holy creature is unprofitable to his maker. No wonder that our mo dern heathens are fuch admirers of thefe pagan philofo phers, fince they feed their abominable and curſed pride in the manner they do. * F I N I s. rş’ A Contemplation on the Nature, Malignity, Guilt, and Madneſs of Pride, will be publiſhed in due time, in the manner of this eſlay.