those inquirers into the truth of our religion; who, because they
have not the highest possible evidence given them of it, (at least,
not that evidence, which they account the _highest_) are tempted, if
not absolutely to reject the faith, yet to entertain it with a great
mixture of doubt and suspicion. “If Christianity, say they, were what
it pretends to be, the arguments for it would be so decisive, that
nothing could be opposed to them; if it were, indeed, of God, the
proofs of its claim had been such and so many, that no scepticism could
have taken place, no infidelity, at least, could have kept its ground,
against the force of them.”
When this wild fancy comes to take possession of men’s minds, the whole
tenour of God’s dispensations is quarrelled with, and disputed: every
circumstance in our Lord’s history looks suspicious: and every _fact_,
applied to the confirmation of our holy faith, rises into a presumption
against it.
_The word of Prophecy_ has not been so clear and manifest, as it might
have been: _therefore_, the proofs taken from it are of no validity.
The miracles of Christ were not so public or so illustrious as might
be conceived: _therefore_, they are no evidence of his divine mission.
The scene of his birth and actions might have been more conspicuous:
_therefore_, the light of the world could not proceed from that
quarter. The Gospel itself was not delivered in that _manner_, nor by
those _instruments_, which they esteem most fit; its _success_ in the
world has not been so great, nor its _effects_ on the lives of men, so
salutary, as might have been expected: _therefore_, it could not be of
divine original.
But there is no end of enumerating the instances of this folly. Let
me observe, in one word, that the greater part of the objections,
which weak or libertine men have opposed to the authority of revealed
Religion, are of the same sort with the demand in the text. The authors
of them first _imagine_ to themselves, what evidence would be the most
convincing; and then refuse their _assent_ to any other. Their constant
language is that of the Apostle Philip—_shew us the Father, and it
sufficeth us_.
Now, to see how little force there is in this sort of argumentation,
let it be considered, that such high demands of evidence for the
truth of the Christian revelation, are IMPERTINENT, at the best; that
they are, most _probably_, on the part of the revealer, IMPROPER to be
complied with; that they _must_ be, on the part of man, PRESUMPTUOUS,
and unwarrantable.
I. All demands of this sort are clearly _impertinent_, and beside the
purpose of a fair inquirer into the authority of a divine Religion.
For the question is, whether such religion be not accompanied with
that _evidence_, which is sufficient to determine the assent of a
reasonable man; not, whether it be the highest in its kind, or in
its _degree_, which might be imagined. There is an infinite variety,
and, as we may say, gradation in the scale of moral evidence, from
the highest forms of _demonstration_ down to the lowest inducements
of _probability_. The impatient mind of man, which loves to rest in
assurance, may demand the former of these in every case: but the just
and sober inquirer, whatever he may wish for, will submit to the
_latter_. He takes the argument, as presented to him; he weighs the
moment of it; and if, on the whole, it preponderates, though but by
some scruples of probability, against the inductions on the other side,
he is determined by this evidence, with as good reason, though not with
as much assurance, as by demonstration itself. His business, he knows,
is to examine whether the conclusion be justly drawn, not whether it
be irresistibly forced upon him. It is enough, if the proof be such as
_merits_ his assent, though it should not _compel_ it.
Apply, now, this universal rule of just reasoning to the case of
the _Gospel_. Consider it on the footing of that evidence, which
it pretends to offer. If this evidence be weak and inconclusive in
itself, let it be rejected. But, if it be sufficient to the purpose for
which it is given, why look out for any _higher_? The pretensions of
Christianity are, indeed, very great. It claims to be received by us,
as the _work and word of God_. The proofs of its being such should,
no doubt, be adapted to the nature of these pretensions. If, in fact,
they be so adapted, all further attestations of its truth, all stronger
demonstrations of its divinity (supposing there might be stronger) are,
at least, _unnecessary_: our demands of them are without ground, and
without reason: that is, they are clearly _not to the purpose_ of this
inquiry. But
II. The _impertinence_ of these demands, is not all. There is good
reason to believe, that they are, in themselves, absolutely unfit and
IMPROPER to be complied with.
In saying this, I do not only mean that the _evidence_, such men call
for, is so far mistaken as to be really of an inferior sort, and less
convincing to a well-informed mind, than that which they reject. This,
no doubt, is very frequently the case. It has been shewn in many
instances, and even to the conviction of the objector himself, that
such circumstances as have been thought most suspicious, such proofs as
have appeared the weakest, have upon inquiry turned out, of all others,
the strongest and most satisfactory. For example, they who object to
the _mean instruments_, by which the Christian Religion was propagated,
are confuted by the Apostle Paul himself; who has shewn _that very
circumstance_ to be the clearest proof of its divinity; this method of
publishing the Gospel having been purposely chosen, _that our faith
should not stand in the wisdom of men, but in the power of God_[42].
And the same answer will equally serve to many other pretences of the
like nature.
But, as I said, my intention is not, at present, to expose the common
mistake of preferring a _weaker_ evidence to a _stronger_. Let it be
allowed, that the evidence required is, in fact, the _stronger_. Still
there is reason to think that _such_ evidence was not _proper_ to be
given. And I argue, _from the nature of the thing_; and _from the
genius of the Gospel_.
1. In _the nature of the thing_ it seems not reasonable that a divine
revelation should be obtruded upon men by the highest possible
evidence. This would be to _constrain_ their assent, not to _obtain_
it: and the very essence of religion consists in its being a _willing_,
as well as _reasonable_ service.
Or, take the matter thus. On supposition that it should please God to
address himself to man, it is to be presumed he would treat him _as_
man; that is, in a way, which is suitable to _the whole of his nature_.
But _man_ is not only an _intelligent_ being, that is, capable of
discerning the force of evidence, and of being determined by it: he
is, also, a _moral_ being, that is, capable of making a right or wrong
use of his liberty. Now put the case of an overpowering, irresistible
evidence, and his _understanding_ is convinced, indeed; but the _will_,
that other and better half of his composition, the spring of liberty
and of virtue, this, with all the energies depending upon it, is
untouched, and has no share in the operation. On the other hand, let
the evidence submitted to him be such only as may satisfy his reason,
if attentively, if modestly, if virtuously employed, and you see the
whole man in play: his _intellectual_ powers are considered, and his
_moral_ faculties, the faculties of a _wise and understanding heart_,
applied to and exerted.
It seems, then, that, if a Revelation were given to man, it would most
probably, and according to the best views we can form of the divine
conduct, be given in this way; that is, in such a way, as should make
it, at once, the proper object of his _faith_, and the test, I had
almost said the reward, of his _merit_.
And such, we may observe, is the sense of mankind in other instances of
God’s government. Who complains, that the ordinary blessings of Heaven,
the conveniences and accommodations of life, are not ready furnished
and prepared to his hands? Who does not think it sufficient, to our
use and to God’s glory, that we have the powers requisite to prepare
them? Why then expect this greatest of God’s blessings, a _divine
Revelation_, to be made cheap in being forced upon us, whether we will
or no, by an _evidence_, which silences reason, rather than employs
it; and precludes the exercise of the noblest faculties, with which our
nature is invested?
2. Thus, _the reason of the thing_ affords a presumption (I mean, if
men will reason at all on such matters), that these high demands in
religion are unfit to be complied with. But we shall argue more safely,
in the next place, from _the_ GENIUS AND DECLARATIONS OF THE GOSPEL.
From the tenour of the Gospel-revelation we learn, that, though a
_reasonable evidence_ be afforded of its truth, yet the author and
publishers of it were by no means solicitous to force it on the minds
of men by an _unnecessary and irresistible evidence_.
We see this in the conduct of our Lord himself, who refused to gratify
the curiosity both of friends and foes by needless _explanations_[43],
or supernumerary _miracles_[44]. We see it, further, in his general
method of speaking by _Parables_[45]; which are so contrived as to
instruct the attentive and willing hearer, but not the prejudiced or
indifferent. Nay, when some of his parables were so obscure as that
they might seem to require an explanation, he did not always vouchsafe
to give it before the people, but reserved the exposition of them for
_his disciples, in private_[46]. _To them_, only, _it was given to know
the mysteries of the kingdom of heaven_: others, were left to their own
interpretation of his _Parables_[47].
This proceeding of Christ plainly shews that he was not anxious to
_instruct_ or _convince_ in that _way_, which might appear the most
_direct_ and _cogent_. It seems, on the contrary, to have been his
choice to afford the strongest proofs of his mission and the clearest
views of his doctrine to _those_, not whose incredulity needed his
assistance most, but _who_, by their good dispositions and moral
qualities, deserved it[48]. He thought not fit _to cast pearls before
swine_[49]; and, as contrary as it may be to our forward expectations,
it was a rule with him, that _he that hath, to him it should be
given_[50].
That this was the genius of the Gospel, we further learn from the
stress, which is laid on _Faith_. It is everywhere demanded as a
previous qualification in the aspirants to this religion; it is
everywhere spoken of as the highest moral virtue: a representation,
strange and impossible to be accounted for, if men were to be borne
down by the weight of _evidence_ only.
But, to put the matter out of all doubt, we have it declared to us in
express words, that those converts are the most acceptable to Christ,
who receive his religion, on a reasonable, indeed, but inferiour
evidence. When the Apostle Thomas expressed his belief, on the evidence
of _sense, Jesus saith unto him, Thomas, because thou hast seen me,
thou hast believed: blessed are they that have not seen, and yet have
believed_[51].
Now, whatever occasion prophane men may take from this account of
Gospel-evidence to calumniate the divine Author of our Faith, as
though he relied more on the _credulity_, than the _conviction_ of his
followers; whatever perverse use, I say, some men may be disposed to
make of this circumstance; one thing, I suppose, is clear, “That the
genius of the Gospel does, in fact, discountenance their _high demands_
of evidence.” So that, taking the Christian religion for _what it is_
(and for _such_ only, the rules of good reasoning oblige us to take
it) it is very certain that no man is authorized to expect other or
stronger proofs of its divinity than have been given. On the contrary,
such proofs, as men account stronger, could only serve to weaken its
evidence, and overthrow its pretensions.
III. Lastly, Though no _distinct reason_ could have been opposed to
these high expectations in religion, yet common sense would have seen,
“That they are, _in general_, PRESUMPTUOUS AND UNWARRANTABLE.”
For what man, that thinks at all, but must acknowledge that sacred
truth, _that God’s ways are not as our ways_[52]; and that it is the
height of mortal folly to prescribe to the Almighty? _What man is he
that can know the council of God? Or, who can think what the will of
the Lord is?—Hardly do we guess aright at things that are upon the
earth, and with labour do we find the things that are before us: but
the things that are in heaven who hath searched out[53]?_
Such passages as these have, I know, been sometimes brought to insult
and disgrace REASON, when employed the most soberly, and in her proper
office. But I quote them for no such purpose. I mean not to infer from
these testimonies, that we are not competent judges of the evidence
which is laid before us (for why, then, was it offered?); but, that
reason cannot tell us, _what_ evidence it was fit for Heaven to give
of its own councils and revelations. We may conjecture, _modestly_
conjecture, without blame. Nay the wisest and best men, and even angels
themselves, have a reasonable _desire to look into_ these things: and
their _speculations_, if duly governed, are, no doubt, commendable
and useful. But we are not, upon this pretence, to dogmatize on such
matters. Much less, may we take upon us to reject a _well-attested_
Revelation, a Revelation, that bears many characteristic marks, many
illustrious signatures and impresses of divinity, because this or that
circumstance, attending it, does not accord to our narrow views and
shallow surmises. In short, men would do well to remember that it is
no less a maxim of _reason_ than of Scripture, _that the things of God,
knoweth no man but the Spirit of God_[54]: a _maxim_, we should never
lose sight of, a moment, in our religious inquiries.
But this, though an _important_ consideration, is a common one, and
I pursue it no farther. Let it suffice to have shewn, “That when, in
matters of religion, men indulge themselves in _fancying_ what evidence
would have been most convincing to them, and then erect such fancies
into _expectations_, they are, at best, employed very _idly_:”
“That the worthiest apprehensions, we can frame of the divine
wisdom, and both the genius and letter of the Christian religion,
discountenance these expectations, as _improper and unreasonable_ to be
complied with:”
And, “that, from the slightest acquaintance with ourselves, we must
needs confess them to be _presumptuous_.”
The USE to be made of the whole is, _that men think soberly, as they
ought to think_[55]; and that, if ever their restless curiosity, or
some worse principle, impells them to make the demand in the text,
_shew us the Father_, they repress the rising folly by this just
reflexion, that they have no right, in their sense of the word, _to see
the Father_.
Not but his infinite goodness hath vouchsafed to unveil himself so
far, as is abundantly sufficient to our conviction. But then we must
be content to _see him_ in that light, in which he has been graciously
pleased to _shew_ himself, not in that _unapproachable light_[56] in
which our madness requires to have him _shewn_ to us.
The evidences of Christianity are not dispensed with a penurious hand:
but they lie dispersed in a very wide compass. They result from an
infinite number of considerations, each of which has its weight, and
all together _such_ moment, as _may be_, but is not easily resisted.
To collect and estimate these, much labour and patience is to be
endured; great parts of learning and genius are required; above all, an
upright and pure mind is demanded. If, conscious of our little worth
or ability, we find ourselves not equal to this task, let us adore
in silence, and with that humility which becomes us. To call out for
light, when we have enough to serve our purpose, is indeed _foolish_:
but to make this noisy demand, when we have previously blinded our
eyes, or have resolved to keep them shut, is something _more_ than
folly.
After all, there is one way, in which the meanest of us may be indulged
in the high privilege of SEEING _the Father_, at least, in the _express
image_ of his Son. It is, by keeping the commandments. _He that hath my
commandments, and keepeth them_, says our Lord himself, _I will love
him, and will_ MANIFEST _myself to him_[57]. In other words, he will
see and acknowledge the _truth_ of our divine religion.
SERMON VII.
PREACHED IN THE YEAR 1771.
ST. JAMES, iv. 1.
_From whence come wars and fightings among you? Come they not
hence, even of your lusts that war in your members?_
Interpreters have observed, that these questions refer to the state of
things, which then took place among the Jews, when this epistle was
addressed to them. For, about that time, they had grievous _wars and
fightings_ among themselves; every city, and every family, almost, of
this devoted people, not only in Judea, but in many other countries,
through which they were _scattered abroad_, being miserably distracted
and torn asunder by civil and domestic factions.
This application, then, of the Apostle’s words to the Jews of his own
time, seems a just one. But we need look no further for a comment upon
them, than to that _hostile_ spirit, which too much prevails, at all
times, and under all circumstances, even among Christians themselves.
The root of this bitterness, we are told, is in _the lusts, that war
in our members_: that is, there is, first, an insurrection of our
carnal appetites against the law of our minds; and, then, the contagion
spreads over families, neighbourhoods, and societies; over all those,
in short, with whom we have any concern, till the whole world,
sometimes, becomes a general scene of contention and disorder.
For, ask the princes of this world, what prompts them to disturb
the peace of other states, and to involve their subjects in all the
horrors of war; and their answer, if they deign to give one, and if
it be ingenuous, must, commonly, be, _their lust of conquest and
dominion_. Ask the servants of those princes, what splits them into
parties and factions; and they can hardly avoid answering, or we can
answer for them, _their lust of wealth and power_. Ask the people, at
large, and under whatever denomination, what occasions their contempt
of authority, their disobedience to magistrates, their transgressions
of law, their cabals and tumults, their hatred, defamation, and
persecution of each other; and charity herself, for the most part, can
dictate no other reply for them to this question, than that they are
excited to all these excesses by _the lust of riot_ and misrule, or,
of, what they call, LIBERTY.
But there is no end of pursuing this subject in all its applications
to particular instances. What we have most reason to lament, is,
that Christians not only _fight_ with each other, at the instigation
of their _lusts_, for their own carnal and corrupt ends; but that
they make the very _means_, which God has appointed to compose these
differences, the instruments of their animosity, and become outrageous
in their hostile treatment of each other, by the perversion of those
_principles_, which were intended to be its restraint. For if any thing
could appease this tumult among men, what more likely to do it, than
the _administration of civil justice_, and the _sacred institutions of
religion_? Yet, are even these provisions of divine and human wisdom,
for the support of peace and good order, defeated by our restless
and ingenious passions; and we contrive, to make RELIGION and LAW
themselves, subservient to the increase of that contention, which they
tend so naturally to keep out of the world.
As this abuse, which inverts the order of things, and turns the
medicine of life into a deadly poison—as this abuse, I say, can never
be enough exposed; let me represent to you some part of the evils,
which this monstrous misuse of RELIGION and CIVIL JUSTICE has brought
upon mankind; as the last, and most striking effort of these malignant
_lusts_, from which, according to the holy Apostle, all our violations
of peace and charity are derived.
And, FIRST, of the mischiefs, arising, from MISAPPLIED RELIGION.
It were an ample field, this, should I undertake to follow the
ecclesiastical historian in all the abuses, which he so largely
displays. But my design is to _open the fountains_; to point, only,
to the _general causes_, from which those abuses have flowed. And the
chief of these _causes_ will not be overlooked, if we consider that
Christianity has been corrupted by _superstition_, by _policy_, and by
_sophistry_: for, in each of these ways, the _lusts_. of men have found
free scope for their activity; and have produced all those endless
discords and animosities, which have dishonoured the Christian world.
1. SUPERSTITION began very early to make cruel inroads into the
religion of Jesus: _first_, by debasing its free spirit with the
servility of Jewish observances; next, in adulterating its simple
genius by the pomp of pagan ceremonies; and, afterwards, through a
long course of dark and barbarous ages, in disfiguring its _reasonable
service_[58] by every whimsy, which a gloomy or disturbed imagination
could suggest.
The _lusts_ of men gave birth to these several perversions. The
obstinate _pride_ of the Jewish Christian was flattered in retaining
the abrogated ritual of the Law: the pagan proselyte gratified his
_vanity_, and love of splendor in religious ministrations, by dressing
out Christianity in all the paint and pageantry of his ancient worship:
and the miserable monk soothed his _fears_, or indulged his _spite_,
in busying himself with I know not what uncommanded and frivolous
expiations, or in torturing others with the rigours of a fruitless
penance.
From these rank passions, sprung up _wars_ in abundance among
Christians. The Apostles themselves could not prevent their followers
from _fighting_ with each other, in the cause of _circumcision_. The
superstition of _days_[59], and of _images_[60], grew so fierce,
that the whole Christian world was, at different times, thrown into
convulsions by it. And the dreams of monkery excited every where the
most implacable feuds; which had, commonly, no higher object, than the
credit of their several _Rules_, or the honour of their _Patron-saints_.
2. When superstition had thus set the world on fire, a godless POLICY
struck in, to encrease the combustion.
The Christian religion, which had TRUTH for its object, could not but
require an assent from its professors to the doctrines, it revealed;
and, having GOD for its author, it, of course, exacted a compliance
with the few ritual observances, which he saw fit to ordain. But the
wantonness, or weakness, of the human mind, introducing a different
interpretation of those _doctrines_, and a different ministration of
those _rites_, the policy of princes would not condescend to tolerate
such unavoidable differences, but would inforce a rigid uniformity both
of sentiment and ceremony, as most conducive, in their ideas, to the
quiet and stability of their government.
Again: the honour of prelates and churches seemed to be concerned
in all questions concerning place and jurisdiction; and, when these
questions arose, was to be maintained by every artifice, which an
interested and secular wisdom could contrive.
The _lust_ of dominion, was plainly at the bottom of these infernal
machinations; and the fruit, it produced, was the most bloody and
unrelenting wars, massacres, and persecutions; with which the annals of
mankind are polluted and disgraced. But,
3. To work up these two pests of humanity, _superstition_, and
_intolerance_, to all the fury, of which they are capable, unblessed
SCIENCE and perverted REASON lent their aid.