tends. If therefore the perfections of God are not inconsistent with the sufferings of sinners in this world, what reason can be assigned why they should be inconsistent with them in the world to come? If the divine justice and benevolence do not prevent the guilty and sinful from suffering in the present state, why should it be thought that they will prevent them from suffering in a future state? It is absurd to attribute the connexion, which we observe to exist between sin and misery, to chance; or to any supposed natural tendency of things, independently of the constitution of nature which God has established, and which he carries into effect by his immediate operation. The miseries of the present life, although they may take place according to an established constitution, and according to general laws, are really the punishments annexed by divine justice to transgression. Indeed the uniformity with which they take place, according to an established constitution, is indubitable proof that they are such. And from a consideration of the uniformity and harmony of the divine dispensations so far as our knowledge extends, and that justice will be more perspicuously manifested by such an arrangement, we have no small reason to believe that in a future state, as well as in the present, punish ment will appear to follow transgression by natural consequence; according to general laws and a fixed constitution.

Another example will serve, still further, to illustrate the use of the analogy of nature to vindicate the doctrines of the gospel. There are some persons who affirm it to be a dictate of reason, that a reformation of life will necessarily secure an exemption from the penalty of past transgression, and the enjoyment of future happiness, without regard to the mediation and righteousness of Jesus Christ.

But is not this assumption utterly

irreconcilable with the ordinary course of events in this world? It is not true that reformation necessarily procures an exemption from the consequences of irregular and criminal conduct, or reinstates the offender in those advantages which he had forfeited. Such in fact is the established order of events, that the evil consequences of particular vicious practices are often experienced, long after these practices have been entirely abandoned. And if this be so in the present state, from what source of evidence can it be inferred, that the case will be different in a future state? The scriptures, most certainly, contain no promises of eternal life to any supposed repentance and reformation, which can exist detached from that faith which receives and rests upon Christ alone for salvation, as he is offered to us in the gospel.

The validity of analogical evidence arises from the admirable unity and harmony of design, which every where characterize the works of God. We find no part of the universe, submitted to our observation, entirely unlike, and insulated from every other part. An astonishing uniformity, amidst the greatest variety, appears to pervade the whole; evincing with irresistible evidence a unity of counsel and operation in the formation and government of the world.

Although the most important use of this kind of reasoning is to repel objections against truths which rest on their own distinct and appropriate evidence; it may also be employed, in a very interesting and instructive manner, to reflect light from what is known, upon what is otherwise comparatively obscure or unknown. By the analogies of those things that are submitted to our immediate examination, we are able to form conjectures, possessing in many instances a high degree of probability, in relation to those things which are not otherwise within the reach of our investiga

tion. Many important discoveries in different branches of physical science, which have been completely verified by actual experiment and observation, were first suggested in this manner. Some of the most sublime truths in astronomy, which are now established with demonstrative evidence, had no other proof in the minds of their original discoverers, than the analogy of what they observed upon the earth. Even in the present state of knowledge, there are some opinions relating to this science, which although regarded as highly probable, if not as certain, have no other direct support.

It is still more interesting to contemplate the analogies furnished by the subjects of intellectual and moral science. From what has been already stated it appears, that our conceptions of the powers, princiciples of action, and intellectual operations of all other beings, are formed analogically, from what we are conscious of in ourselves. There is no other way in which we can proceed. Our conceptions will be the best within our power, if, formed in this manner, they are varied according to the external indications of the intellectual phenomena to which they relate.

All the information which the scriptures afford respecting a future world, is conveyed in language derived by analogy from the things with which we are conversant in the present world. Besides that no other language would be intelligible, may we not believe that the present state of things was constituted to form an elementary school, to qualify our minds for the higher scenes of action and enjoyment, prepared for the righteous in a future state of existence; that points of resemblance between them will be found more numerous and striking than we are prepared at present to anticipate; and that hereafter we shall witness the full development, and perfect exercise of those great principles of intellectual and moral

action, which we behold, at present, only in their incipient state?

The peculiar doctrines of the gospel have often been pronounced to be unreasonable, and contrary to reason. It is admitted that an opinion which is plainly inconsistent with the common reason of mankind, cannot be true; but before we can be justified in rejecting it on this ground, the inconsistency ought to be clearly evinced. General denunciations of this kind, as they are the usual expedient of dogmatical and superficial declaimers, will have little weight with the enlightened and judicious.

If by this objection it be meant that a belief of the doctrines of the gospel is inconsistent with the laws of our rational nature-this opinion is contradicted by the fact, that they have been believed by multitudes of the wisest and best of men in every age. They are contained substantially in the creeds and confessions of all the reformed churches; and have received the assent, and cordial approbation of immense numbers of the most enlightened and best cultivated understandings that the world ever witnessed.

But if, by this objection, it be meant that the doctrines of the gospel are inconsistent with each other; it may be readily admitted that many persons, professing to expound the doctrines of Christianity, have exhibited theories and principles inconsistent in themselves, as well as at variance with each other. This fact, however, ought not to prejudice our minds against the genuine doctrines of Christianity, as contained in the scriptures; for every subject of human knowledge has suffered the same treatment, from the hands of unskilful or interested men. Such indeed are the limited powers of the human understanding, that it is almost impossible to avoid the appearance, at least, of contradiction and inconsistency, in a long work on any

subject; and the difficulty is greatly augmented by the ambiguity, and other imperfections of language; which, however, is to be resolved ultimately into the same cause.

It is a powerful argument in proof of the inspiration of scripture, that its most ingenious and industrious enemies have never been able to detect in it any real contradiction. That a number of men, who lived in succession during the long period of fifteen hundred years, of very different natural capacity, education and habits of life, should, without concert or apparent design, concur harmoniously in the same statement of facts, and in the same exhibition of principles, is truly wonderful; and can be accounted for, only by supposing that they wrote under the immediate guidance of divine inspiration. Apparent inconsistencies may occur to the superficial reader; but they are easily explained upon a more patient and accurate investigation. When we enter upon a new subject of inquiry, our minds are often embarrassed by the appearance of anomalies and contradictions, which the limited state of our knowledge renders us incapable of explaining. But as our information becomes more extensive and accurate, they gradually disappear, until at length the subject seems to accord in its several parts; as well as to harmonize with the other parts of our knowledge. It is not therefore surprising, that difficulties and apparent inconsistencies, should perplex those who have merely a superficial acquaintance with the scriptures. From the nature of the case, we cannot reasonably expect it to be otherwise. It would, however, be preposterous to neglect the study of the Bible, or to reject it altogether, on this account. Such a course of conduct would be considered irrational, in regard to any other subject of inquiry; and certainly it ought to be considered so, in the

highest degree, in regard to this, upon which the present hopes and eternal welfare of man essentially depend. By studying the Holy Scriptures with docility, assiduity and perseverance, we may expect, with the divine blessing, to obtain the most important advantages: difficulties will be gradually surmounted; apparent inconsistencies will disappear; obscure passages will become plain; and we shall be enabled to perceive the evidence, the harmony, and the superlative excellence of the truths that are revealed in them.

It becomes those who charge the doctrines of Christianity with being inconsistent with each other, to point out distinctly, in what the inconsistency consists; to show that what is affirmed in one proposition is denied in another. Until this be done, such vague assertions will justly be considered as indicating the want of more precise and definite argument.

But if the objection be designed to intimate that the doctrines of the gospel are contradicted by other unquestionable truths, it will then belong to them who make the objection, to show what these truths are. What facts do we witness in the constitution of nature, the dispensations of Providence, or the order of society-what principles are suggested by the phenomena either of matter or mind, which contradict the plain doctrines of scripture?

The truth is, the doctrines of the Bible are in perfect accordance with the soundest principles of modern philosophy. The systems and theories of ancient philosophers, having no better foundation than mere conjecture, exerted a pernicious influence over the minds of those Christians who embraced them, in modifying and perverting the simple doctrines of the gospel. Ecclesiastical history discovers numerous errors in religion, which are to be traced to the theories of the dif

ferent philosophical sects, whose authority happened to prevail in the church. When hypothetical theories in philosophy are regarded as unquestionable truths, they must have an influence in modifying our religious opinions, in a greater or less degree, according as their connexion is perceived to be more or less intimate.

There is no danger, however, to be apprehended from the principles of sound and enlightened philosophy. As God is the author, both of the constitution of nature, and of the scriptures, they cannot, when fairly interpreted, be at variance with each other. When philosophy consists in hypothetical systems and fanciful theories, it is no less hostile to genuine science than to scripture. But when it confines itself to a simple statement of facts, in relation either to matter or mind, (and this alone deserves the name of philosophy,) instead of being in any degree adverse to the doctrines of revealed religion, it is adapted to afford them the most effectual support.

The friends of Christianity have often declared that its doctrines are above reason, although not contrary to it. This language, however well intended, is not very intelligible or precise. What is reason, but the capacity of the mind to discover truth, according to the distinct nature and appropriate evidence of the subject presented to our consideration? And will not this aphorism mean, when strictly interpreted, that the doctrines of Christianity are not subjects of human knowledge?

That the truths of religion are related to other things which are not revealed, and which therefore cannot be known by us, will not justify this mode of expression. The case is perfectly similar in every other branch of science. In every department of knowledge relating to actual existences, we necessarily believe many truths,

which involve in their connexions, many things which lie beyond the reach of the human understanding. The truths revealed in scripture, and the manner in which they are revealed, correspond to the capacity of the mind, and to those powers of comprehension which are acquired by the previous exercise of reason, in relation to the various objects that solicit our attention. If this be not the case, the Bible is no revelation to us; and therefore cannot be either believed or disbelieved.

It may perhaps be said, that I have mistaken the import of the expression we are considering, and that it is designed to convey the idea, that the peculiar doctrines of Christianity must be learned exclusively from the scriptures. If this be the meaning of those who employ this phraseology, it must be admitted that their language is not very precise or accurate.

Every distinct subject of knowledge has its peculiar and appropriate evidence. Our knowledge of the operations of our own minds, is furnished by consciousness. Our knowledge of the qualities of matter, is furnished by our powers of external perception. Our know. ledge of the peculiar doctrines of Christianity, is furnished by divine. revelation. The exercise of reason is not to be excluded from any of these different modes of acquiring knowledge. And certainly the last requires the employment of its noblest and most exalted powers. Where shall reason, that distinguishing characteristick of our nature, find its most appropriate and honourable employment, if not in the investigation of those sublime truths, which are made known by the testimony of God, contained in his word?

The word reason, as appears from what has been said, is often used in a very vague and indefinite manner. The language of many would lead us to suppose, that it

constitutes an original capacity of judging; and affords fixed principles of belief, independently of the different sources of knowledge which are within our reach. Nothing can be farther from the truth, than such a notion. All our ideas are acquired. We have no innate principles of knowledge or judgment. Our knowledge is acquired and our judgments are formed, only by employing the various powers of reason and understanding, according to the different means of information and sources of evidence, with which the Creator has furnished us. Without facts submitted to our investigation, and evidence by which we may judge, reason can give no decision.

From the details into which we have entered, we may perceive the numerous and ample means of instruction, with which we are favoured; and their wise adaptation to the powers of the human understanding, and to the circumstances in which we are placed. No plea is afforded for ignorance or error, by their deficiency or unsuitableness. It appears however that docility, caution and application, are indispensable to the full enjoyment of the advantages which they are fitted to bestow.

It also deserves to be remarked, that in many instances, instructions relating to the same important truths, are furnished from different sources. The original dictates of the understanding, concerning the sacredness and indispensable obligation of the fundamental rules of morality, are powerfully confirmed, to the apprehension of those who are accustomed to observe the constituted connexions of events, by views of general expediency; by discovering their uniform tendency to promote both individual and publick welfare; and, on the contrary, by discovering the uniform tendency of immorality, to produce misery, both to individuals and to communities. Thus God has in

dicated his will, not only by the immediate emotions and judgments of the human mind, but also by the invariable connexions and tendencies which he has established. The truths of natural religion; that is, the truths relating to God and his will, which are discovered by a just interpretation of the frame and order of nature, concur, so far as they go, in a most harmonious and pleasing manner, with the truths. of revealed religion. It appears therefore that, in many instances, we have the advantage of a number of witnesses; and that their testimony, when correctly understood, is always harmonious and consistent.

Our moral sentiments depend, in no inconsiderable degree, upon our connexion, especially in the early period of life, with our brethren of mankind. In childhood, our opinions on many subjects, are received implicitly upon the authority of our parents and teachers. The direction and regulation of our minds, depend very much upon them. And in mature age, very few possess independence, or obstínacy of mind, sufficient to resist the influence of prevalent opinions and customs. The system of opinions embraced by any individual, will, almost infallibly, be modified by the current opinions of the age or country in which he lives.

Admitting therefore the powerful influence of custom and education, yet we are by no means to suppose, that the moral judgments of mankind are entirely arbitrary or factitious. Such is the nature of man, and such is the uniformity in the constitution and course of things, in every period of the world, that to a certain extent, there must always be a uniformity in the moral sentiments of our race. The distinctions between right and wrong in human conduct, are so palpable, and a knowledge of them so indispensable to human welfare, that they never can be wholly lost or