why either a good or a wise man should ever want to see what a farther trial would end in. But, at least, such a one would have much more concern than men should believe and practise what reason and nature teach, than that they should not believe and practise what revelation teaches. And even if he could think himself obliged to declare against the latter, be the consequences bad as they will, for the sake of what he imagines truth; (which yet unbelievers are not apt to consider as a point of such indispensable obligation, in other cases ;) he would however do it in a fair an honourable, a decent manner: never misrepresent, through design or negligence, the doctrines, the evidence, or the teachers of the Gospel; never study to expose them to the hatred of men by invectives, or to their contempt by ridicule but inform himself about them with care, judge of them with candour, and speak of them with good breeding and moderation. Widely different from this is the conduct of our adversaries: who take all methods without scruple to engage on their side, the resentments of some, the avarice of others, the vanity of a third sort, the sensuality of a fourth: and notwithstanding, are able, it seems, to pass themselves upon unwary minds for great lovers of free inquiry: but, with a little attention, by their fruits ye shall know them*. Would God they were cool and serious enough to know themselves; and to remember, that neither doubt nor disbelief can ever excuse malice or dishonesty. Could they but bring their hearts into such a disposition, their objections would soon diminish, and our answers and arguments appear just and conclusive. To be satisfied of this, let us take a short view of the case of Christianity. * Matth. vii. 16. God may certainly inform men of most useful things, which they did not, and could not else know. He may certainly bestow superior advantages on some ages and nations from motives of which we are ignorant, yet be sufficiently gracious to all. He may see cause to reveal some things to us very imperfectly, and yet require us to believe what he hath revealed, though we are unable to comprehend what he hath not. He may give us commands, without adding the reasons of them, which yet we are bound to obey: for we ourselves do the same thing. He may appoint various forms of religion, suited to various places and times, full as properly as men appoint various forms of government. Farther still, he might as justly permit us to become what we are, frail and mortal, by means of our first Parents' transgression, as create us what we are, independently upon it. He is no less merciful in pardoning our sins on account of the willing sacrifice which he hath provided for us, than if he had pardoned them without any at all. He is no less authorized to demand of us what he will give us power to perform, if we ask it aright; than what we had power to perform of ourselves. And he can as easily form our bodies anew, fitted for the purposes of a better life, as he could form them originally, fitted for the purposes of this. If some parts of his word appear hard to be understood, of small use, or even hurtful; many parts of his works appear so too. If the revelation which he hath given us hath often done harm instead of good; the reason and the affections which he hath given us have done so likewise. These few considerations, (and there are many obvious ones besides, of the same kind,) would remove out of every honest mind most of the prejudices raised against the faith of Christians: which indeed, for the greatest part, bear full as hard against the universal providence of God, even against those proceedings of it, which we daily experience. Then as to the evidence in favour of our religion : whatever difficulties may be started concerning particular points of it, taken singly; as there may, in the same manner, concerning any evidence in the world; yet lay together, in one view, the Scripture-narration of things from the beginning; the consistency and connection of the scheme, though carried on for so many thousands of years; the admirable temper and character of the author of Christianity; the sublimity and reasonableness of its doctrines; the purity and benevolence of its precepts; the excellency of its means of improvement and grace; the eternal and true felicity of its rewards; the manifold attestations of its history and miracles; the wonderful propagation of it through the world, and its primitive influence on the souls and lives of men; the undeniable completion of many of its prophecies, and the evident room there is left for the fulfilling of the rest: all these notorious facts, thus united and combined, can surely never fail to convince every impartial examiner, that the system they support, must be from God, and that the supreme happiness of man is to share in its blessings. Now the weakest degree of such a persuasion, far from being unworthy of regard, because it is no stronger, ought in all justice to produce a most inquisitive attention to further proof; and, in the mean time, a conscientious practice of what already appears credible. For, though any one's belief exceed his doubts but a little; yet, if it doth so at all, what prevails in his mind ought to regulate his conduct: and acting thus, he will soon experience his faith to increase. Setting himself to keep the command ments, will shew him clearly his want of the mercies. acknowledged in the Creed: and labouring to behave suitably to his present light, will intitle him to that gracious promise of more, given by our blessed Lord: If any man will do his Will, he shall know of the doctrine, whether it be of God*. The further and particular obligations of those, who have acquired this knowledge, and are established in the Gospel-faith, must be the subject of another discourse.. But the general direction for such as are weak and less advanced, is undoubtedly that of the Apostle: Whereto we have already attained, let us walk by the same rule, let us mind the same thing: and, if in any thing ye be otherwise minded, God will reveal even this unto you↑. * John vii. 17. † Phil. iii. 16. 15. SERMON III. 1 THESS. V. 21, 22. Prove all things: hold fast that which is good: abstain from all appearance of evil. IN discoursing on these words, I have laid before you the duty of carefully considering our obligations, in respect of piety and morals: and acting suitably to our convictions, on those heads. According as our notions of either vary, whether from our different means of knowledge, or different use of them, it must be expected, that our conduct should vary too. And yet I have shewn you, that, were it possible for men to disbelieve the authority both of religion and virtue, mere prudence and self-interest would put them under considerable restraints, in relation to each that whoever only doubts concerning them, admits they may be true; and therefore should take the acknowledged safer side: that any degree of persuasion, in favour of virtue only, much more of natural religion too, should excite a proportionably serious regard to it and that the lowest apprehension of the truth of Christianity, (which, I hope I proved to you, though briefly, hath the clearest marks of truth upon it) greatly strengthens every other tie; and farther binds men to inform themselves fully about it, as soon as possible; and give it respectful treatment in the mean time. If then even these persons are to behave thus, how are we to behave? The doubter, nay the Infidel, is |