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doctrine,' Eph. iv. 14, to use an expression of St. Paul, is a violent state; and it is very disagreeable, in such interesting subjects as those of religion, to doubt whether one be in the path of truth, or in the road of error; whether the worship, that one renders to God, be acceptable, or odious, to him; whether the fatigues, and sufferings, that are endured for religion, be punishments of one's folly, or preparations for the reward of vir

tue.

But if this state of mind be violent, it is difficult to free one's self from it. There are but two sorts of men, who are free from the disquietudes of this state: they who live without reflection, and they, who have seriously studied religion; they are the only people who are free from doubts.

We see almost an innumerable variety of sects, which are diametrically opposite to one another. How can we flatter ourselves, that we belong to the right community, unless we have profoundly applied ourselves to distinguish truth from falsehood?

We hear the partisans of these different religions anathematize and condemn one another. How is it, that we are not afraid of their denunciations of wrath?

We cannot doubt that, among them, who embrace systems opposite to ours, there is a great number, who have more knowledge, more erudition, more genius, more penetration, than we. How is it that we do not fear, that these adversaries, who have had better opportunities of knowing the truth than we, actually do know it better; and that they have employed more time to study it, and have made a greater progress in it?

jects fill the whole capacity of their souls: but there are certain moments of reflection and self-examination, in which reason will adopt these distressing thoughts, and oblige us to suffer all their exquisite pain.

A man, who is arrived at the knowledge of the truth, a man, who has made all the sacrifices necessary to arrive at it, is superior to these doubts: not only because truth has certain characters, which distinguish it from falsehood, certain rays of light, which strike the eye, and which it is impossible to mistake; but also because it is not possible, that God should leave those men in capital errors, whom he has enabled to make such grand sacrifices to truth. If he do not discover to them at first all that may seem fundamental in religion, he will communicate to them all that is fundamental in effect. He will bear with them, if they embrace some circumstantial errors, into which they fall only through a frailty inseparable from human nature.

4. Finally, consider the value of truth in regard to the calm which it procures on a death-bed. Truth will render you intrepid at the sight of death. Cato of Utica, it is said, resolved to die, and not being able to survive the liberty of Rome, and the glory of Pompey, desired, above all things, to convince himself of the truth of a future state. Although he had meditated on this important subject throughout the whole course of his life, yet he thought it was necessary to reexamine it at the approach of his death. For this purpose, he withdrew from society, he sought a solitary retreat, he; read Plato's book on the immortality of the soul, studied the proofs with attention, and convinced of this grand truth, in tranquillity he died. Methinks I hear him answering, persuaded of his immortality, all the reasonings that urgo him to continue in life. If Cato had obtained only uncertain conjectures on the immortality of the soul, he would have died with regret; if Cato had known no other world, he would have discovered his weakness in quitting this. But Plato gave Cato satisfacWe are obliged to own, that prejudices of tion. Cato was persuaded of another life. birth, and education, are usually very influ- The sword with which he destroyed his natuential over our minds. Moreover, we ought ral life, could not touch his immortal soul. to remember, that nothing was so carefully The soul of Cato saw another Rome, another inculcated on our infant minds as the articles republic, in which tyranny should be no of our faith. How can we demonstrate, that more on the throne, in which Pompey would these articles belong to the class of demon- be defeated, and Cesar would triumph no strative truths, and not to that of the preju-more.* dices of education?

We acknowledge, that there are, in the religion we profess, difficulties which we are not able to solve; bottomless depths, mysteries, which are not only above our reason, but which seem opposite to it. How is it, that we are not stumbled at these difficulties? How is it, that we have no doubt of the truth of a religion, which is, in part, concealed under impenetrable veils ?

We know, by sad experience, that we have often admitted erroneous propositions for incontestable principles; and that when we have thought ourselves in possession of demonstration, we have found ourselves hardly in possession of probability. How is it, that we do not distrust the judgments of minds so subject to illusion, and which have been so often deceived?

How pleasing is the sight of a heathen, persuading himself of the immortality of the soul by the bare light of reason! And how painful is the remembrance of his staining his reflections with suicide! But I find in the firmness, which resulted from his meditations, a motive to obey the precepts of the Wise Man in the text. While the soul floats in uncertainty, while it hovers between light and darkness, persuasion and doubt; while From these different reflections arises a it has only presumptions and probabilities in mixture of light and darkness, a contrast of favour of religion; it will find it impossible certainty and doubt, infidelity and faith, to view death without terror: but, an enlightskepticisin and assurance, which makes one ened, established Christian, finds in his reliof the most dreadful states in which an intel-gion a sure refuge against all his fears. ligent soul can be. If men are not a constant prey to the gloomy thoughts that accompany this state, it is because sensual ob

If a pagan Cato defied death, what can

* Plutarch M. Cato Min.

not a Christian Cato do? If a disciple of minous proofs, all the glorious demonstraPlato could pierce through the clouds, which tions do, which ascertain the evidence of anohid futurity from him, what cannot a disci-ther life? God grant we may know the truth ple of Jesus Christ do? If a few proofs, the by our own experiences! To him be honour dictates of unassisted reason, calmed the and glory for ever. Amen. agitations of Cato; what cannot all the lu

SERMON XV.

THE ENEMIES AND THE ARMS OF CHRISTIANITY.

PREACHED ON EASTER DAY.

EPHESIANS vi. 11-13.

Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this World; against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and, having done all, to stand.

Cor. xv. 14. 17. I mean the resurrection of
the Saviour of the world. In celebrating the
second, you have renewed your professions
of fidelity to that Jesus, who was declared,
with so much glory, 'to be the' Son of God,
by the resurrection of the dead,' Rom. i. 4.
It is precisely in these circumstances, that
Satan renews his efforts to obscure the eviden-
ces of your faith, and to weaken your fidel-
ity to Christ. In these circumstances also,
we double our efforts to enable you to defeat
his assaults, in which, alas! many of us choose
rather to yield than
to conquer. The
strengthening of you is our design; my dear
brethren, assist us in it.

IT is a very remarkable circumstance of the life of Jesus Christ, my brethren, that while he was performing the most public act of his devotedness to the will of God, and while God was giving the most glorious proofs of his approbation of him, Satan attacked him with his most violent assaults. Jesus Christ, having spent thirty years in meditation and retirement, preparatory to the important ministry for which he came into the world, had just entered on the functions of it. He had consecrated himself to God by baptism; the Holy Spirit had descended on him in a visible form; a heavenly voice had proclaimed in the air, This is my beloved Son with whom I am well pleased,' And thou, O great God, who called us to Matt. iii. 17, and he was going to meditate fight with formidable enemies, leave us not to forty days and nights on the engagements on our own weakness: teach our hands to war, which he had entered, and which he intend- and our fingers to fight,' Ps. cxlvi. 1. Cause ed to fulfil. These circumstances, so proper, us always to triumph in Christ,' 2 Cor. ii in all appearance, to prevent the approach of 14. Make us more than conquerors through Satan, are precisely those, of which he avail-him that loved us,' Rom. viii. 37. Our eneed himself to thwart the design of salvation, mies are thine: arise, O God, let thine eneby endeavouring to produce rebellious senti- mies be scattered, let them that hate thee ments in the Saviour's mind. flee before thee?' Amen. Ps. lxviii. 1.

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My brethren, the conduct of this wicked All is metaphorical in the words of my text spirit to the author and finisher of our faith,' St. Paul represents the temptations of a Heb. xii. 2. is a pattern of his conduct to all Christian under the image of a combat, parthem who fight under his banners. Never ticularly of a wrestling. In ordinary comdoes this enemy of our salvation more furi-bats there is some proportion between the ously attack us, than when we seem to be combatants; but in this, which engages the most sure of victory. You, my brethren, will Christian, there is no proportion at all. A experience his assaults as well as Jesus Christ Christian, who may be said to be, more prodid. Would to God, we could assure our-perly than his Redeemer, despised and reselves, that it would be glorious to you, as it jected of men,' Isa. liii. 3, a man who is the was to the divine Redeemer! Providence filth of the world, and the offscouring of all unites to-day the two festivals of Easter, and things,' 1 Cor. iv. 13, is called to resist, not the Lord's Supper. In keeping the first, we only flesh and blood, feeble men like himself; have celebrated the anniversary of an event, but men before whom imagination prostrates without which 'our preaching is vain, your itself; men, of whom the Holy Spirit says, faith is vain, and ye are yet in your sins,' 1' Ye are gods,' Ps. lxxxii. 6, that is, poten

tates and kings. We wrestle not against 2. The second artifice is the opposing of flesh and blood, but against principalities, possible circumstances against other circum against powers, against the rulers of the dark-stances, which are evident and sure. ness of this world.'

3. The next artifice pretends to weaken the evidence of known things, by arguments taken from things that are unknown.

4. The fourth artifice is an attempt to render the doctrines of the gospel absurd and contradictory, under pretence that they are obscure.

5. The fifth article proposes arguments foreign from the subject in hand.

6. The last forms objections, which derive their weight, not from their own intrinsic gravity; but from the superiority of the genius of him who proposes them.

Moreover, a Christian, whatever degree of light and knowledge grace has bestowed on him, whatever degree of steadiness and resolution he has acquired in Christianity, always continues a man, who is called to resist a superior order of intelligences, whose power we cannot exactly tell, but who, the Scripture assures us, can, in some circumstances, raise tempests, infect the air, and disorder all the elements; I mean devils. We wrestle against spiritual wickedness in high places.' As St. Paul represents the temptations of a Christian under the notion of a war, so he 1. The matters, which are proposed to our represents the dispositions, that are neces- discussion, are confounded; and metaphysisary to overcome them, under the idea of ar- cal evidence of facts is required, which are mour. In the words, which follow the text, not, in the nature of them, capable of this he carries the metaphor farther than the ge- kind of evidence. We call that metaphysical nius of our language will allow. He gives the evidence, which is founded on a clear idea of Christian a military belt, and shoes, a helmet, the essence of a subject. For example, we a sword, a shield, a buckler, with which he have a clear idea of a certain number: if we resists all the fiery darts of the wicked. But affirm, that the number, of which we have a I cannot discuss all these articles without di- clear idea, is equal, or unequal, the proposiverting this exercise from its chief design. tion is capable of metaphysical evidence: but By laying aside the figurative language of a question of fact can only be proved by a the apostle, and by reducing the figures to union of circumstances, no one of which, truth, I reduce the temptations, with which taken apart, would be sufficient to prove the the devil and his angels attack the Christian, fact, but which taken all together, make a to two general ideas. The first are sophisms, fact beyond a doubt. As it is not allowable to seduce him from the evidence of truth; and to oppose certain circumstances against a the second are inducements, to make him de- proposition that has metaphysical evidence, sert the dominion of virtue. The Christian so it is unreasonable to require metaphysical is able to overcome these two kinds of tempta- evidence to prove a matter of fact. I have a tions. The Christian remains victorious af clear notion of a given number; I conclude ter a war, which seems at first so very une- from this notion, that the number is equal or qual. This is precisely the meaning of the unequal, and it is in vain to object to me, that text: We wrestle not against flesh and all the world does not reason as I do. Let it blood, but against principalities, against pow-be objected to me, that they, who affirm that ers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.'

the number is equal or unequal, have perhaps some interest in affirming it. Objections of this kind are nothing to the purpose, they are circumstances which do not at all affect the nature of the number, nor the evidence on which I affirm an equality, or an inequality, of the given number; for I have a clear idea of the subject in hand. In like manner, I sce a union of circumstances, which uniformly attests the truth of a fact under my examination; I yield to this evidence, and in vain is it objected to me, that it is not metaphysical evidence, the subject before me is not capable of it.

1. The first artifices of Satan are intended to seduce the Christian from the truth, and, we must own, these darts were never so poisonous as they are now. The emissaries of the devil, in the time of St. Paul; the heathen philosophers, the scribes and pharisees, were but scholars and novices in the art of colouring falsehood, in comparison of our deists and skeptics, and other antagonists of our holy religion. But, however formidable they may appear, we are able to make them lick the dust,' Micah vii. 17. and as the art of disguis-related what he saw, and who himself wrought ing error was never carried so far before, so, thanks be to God, my brethren, that of unmasking falsehood, and of displaying truth in all its glory, has extended with it."

The Christian knows how to disentangle truth from six artifices of error. There are six sophisms, that prevail in those wretched productions, which our age has brought forth for the purpose of subverting the truth.

We apply this maxim to all the facts on which the truth of religion turns, such as these: there was such a man as Moses, who

several things which he recorded. There were such men as the prophets, who wrote the books that bear their names, and who foretold many events several ages before they came to pass. Jesus, the son of Mary, was born in the reign of the emperor Augustus, preached the doctrines which are recorded in the gospel, and by crucifixion was put to death. We make a particular application of 1. The first artifice is the confounding of this maxim to the resurrection of Jesus those matters, which are proposed to our dis-Christ, which we this day commemorate, and cussion; and the requiring of metaphysi-it forms a shield to resist all the fiery darts cal evidence of facts which are not capable that attack it. The resurrection of Jesus of it. Christ is a fact, which we ought to prove; it

is an extraordinary fact, for the demonstra-ple to sit in darkness and in the shadow of tion of which, we allow, stronger proofs ought death? Hence the infidel concludes, either to be adduced, than for the proof of a fact that there is no God, or that he has not the that comes to pass in the ordinary course of perfections which we attribute to him. The things. But after all, it is a fact; and, in de- Christian, on the contrary, grounds his sysmonstrating facts no proofs ought to be re- tem on principles that are evident and quired, but such as establish facts. We have sure. the better right to reason thus with our opponents, because they do not support their historical skepticisms without restrictions. On the contrary, they admit some facts, which they believe on the evidence of a very few circumstances. But if a few circumstances demonstrate some facts, why does not a union of all possible circumstances demonstrate other facts.

2. The second artifice is the opposing of possible circumstances which may or may not be against other circumstances which are evident and sure. All arguments, that are founded on possible circumstances, are only uncertain conjectures, and groundless suppositions. Perhaps there may have been floods, perhaps fires, perhaps earthquakes, which, by abolishing the memorials of past events, prevent our tracing things back from age to age to demonstrate the eternity of the world, and our discovery of monuments against religion. This is a strange way of reasoning against men, who are armed with arguments which are taken from phenomena avowed, notorious, and real. When we dispute against infidelity; when we establish the existence of a Supreme Being; when we affirm that the Creator of the universe is eternal in his duration, wise in his designs, powerful in his executions, and magnificent in his gifts; we do not reason on probabilities, nor attempt to establish a thesis on a may-be. We do not say, perhaps there may be a firmament, that covers us; perhaps there may be a sun, which enlightens us; perhaps there may be stars, which shine in the firmament; perhaps the earth may support us; perhaps aliment may nourish us; perhaps we breathe; perhaps air may assist respiration; perhaps there may be a symmetry in nature, and in the elements. We produce these phenomena, and we make them the basis of our reasoning, and of our faith.

We derive our arguments, not from what we know not, but from what we do know. We derive them from characters of intelligence, which fall under our observation, and which we see with our own eyes. We derive them from the nature of finite beings. We derive them from the united attestations of all mankind. We derive them from miracles, which were wrought in favour of religion. We draw them from our own hearts, which evince, by a kind of reasoning superior to all argument, superior to all scholastic demonstrations, that religion is made for man, that the Creator of man is the author of religion.

4. The fourth article is an attempt to prove a doctrine contradictory and absurd, because it is obscure. Some doctrines of religion are obscure; but none are contradictory. God acts towards us in regard to the doctrines of faith, as he does in regard to the duties of practice. When he gives us laws, he gives them as a master, not as a tyrant. Were he to impose laws on us, which are contrary to order, which would debase our natures, and which would make innocence productive of misery; this would not be to ordain laws as a master, but as a tyrant. Then our duties would be in direct opposition. That, which would oblige us to obey, would oblige us to rebel. It is the eminence of the perfections of God, which engages us to obey him: but his perfections would be injured by the imposition of such laws as these, and therefore we should be instigated to rebellion.

In like manner, God has characterized truth and error. Were it possible for him to give error the characters of truth, and truth the characters of error, there would be a direct opposition in our ideas; and the same reason, which would oblige us to believe, would oblige us to disbelieve: because that which engages us to believe, when God speaks, is, that he is infallibly true. Now, if God were to command us to believe contradictions, he would cease to be infallibly true; because nothing is more opposite to truth than self-contradiction. This is the maxim, which we admit, and on which we ground our faith in the mysteries of religion. A wise man ought to know his own weakness; to convince himself that there are questions which he has not capacity to answer; to compare the greatness of the object with the littleness of the intelligence, to which the object is proposed; and to perceive that this disproportion is the only cause of some difficul ties, which have appeared so formidable to him.

3. The third artifice consists in the weakening of the evidence of known things, by arguments taken from things which are unknown. This is another source of sophisms invented to support infidelity. It grounds a part of the difficulties, which are opposed to the system of religion, not on what is known, but on what is unknown. Of what use are all the treasures, which are concealed in the depths of the sea? Why are so many metals buried in the bowels of the earth? Of what use are so many stars, which glitter in the firmament? Why are there so many deserts uninhabited, and uninhabitable? Why so many mountains inaccessible? Why so many insects, which are a burden to nature, and Let us form grand ideas of the Supreme which seem designed only to disfigure it? Being. What ideas ought we to form of him? Why did God create men, who must be mis- Never has a preacher a fairer opportunity of erable, and whose misery he could not but giving a scope to his meditation, and of letting foresee? Why did he confine revelation his imagination loose, than when he desfor so many ages to one single nation, and, cribes the grandeur of that which is most in a manner, to one single family? Why does grand. But I do not mean to please your fanhe still leave such an infinite number of peo-cies by pompous descriptions; but to edify

your minds by distinct ideas. God is an infinite Being. In an infinite being there must be things which infinitely surpass finite understanding; it would be absurd to suppose otherwise. As the Scripture treats of this infinite God, it must necessarily treat of subjects which absorb the ideas of a finite mind.

5. The fifth article attacks the truth by arguments foreign from the subject under consideration. To propose arguments of this kind is one of the most dangerous tricks of error. The most essential precaution, that we can use, in the investigation of truth, is to distinguish that which is foreign from the subject from that which is really connected with it; and there is no question in divinity, or philosophy, casuistry, or policy, which could afford abstruse and endless disputes,were not every one, who talks of it, fatally ingenious in the art of incorporating in it a thousand ideas, which are foreign from it.

You hold such and such doctrines, say some: and yet Luther, Calvin, and a hundred celebrated divines in your communion, have advanced many false arguments in defence of it. But what does this signify to me? The question is not whether these doctrines have been defended by weak arguments; but whether the arguments, that determine me to receive them, be conclusive, or sophistical and vague.

You receive such a doctrine: but Origin, Tertullian, and St. Augustine, did not believe it. And what then? Am I inquiring what these fathers did believe, or what they ought to have believed?

:

You believe such a doctrine but very few people believe it beside yourself: the greatest part of Europe, almost all France, all Spain, all Italy, whole kingdoms disbelieve it, and maintain opinions diametrically opposite. And what is all this to me? Am I examining what doctrines have the greatest number of partisans, or what doctrines ought to have the most universal spread?

You embrace such a doctrine: but many illustrious persons, cardinals, kings, emperors, triple-crowned heads, reject what you receive. But what avails this reasoning to me? Am I considering the rank of those who receive a doctrine, or the reasons which ought to determine them to receive it? Have cardinals, have kings, have emperors, have triple-crowned heads, the clearest ideas? Do they labour more than all other men? Are they the most indefatigable inquirers after truth? Do they make the greatest sacrifices to order? Are they, of all mankind, the first to lay aside those prejudices and passions, which envelope and obscure the truth?

A mechanic could not answer the arguments,
that I could propose to him, to prove that there
is no matter, even while he felt and touched
his own body, which is material.
A me-
chanic could not answer the arguments, that
I could propose to him, when he had finished
his day's work, to prove that I gave him five
shillings, even when I had given him but
three. And yet, a mechanic has more rea-
son for his assertions, than the greatest ge-
niuses in the universe have for their objec-
tions, when he affirms, that I gave him but
three shillings, that there is motion, that
there is a mass of matter to which his soul is
united, and in which it is but too often, in a
manner, buried as in a tomb.

You simple, but sincere souls: you spirits of the lowest class of mankind, but often of the highest at the tribunal of reason and good sense, this article is intended for you. Weigh the words of the second commandment, 'Thou shalt not make unto thee any graven image, thou shalt not bow down thyself to them.' You have more reason to justify your doctrine and worship, than all the doctors of the universe have to condemn them, by their most specious, and, in regard to you, by their most indissoluble objections. Worship Jesus Christ in imitation of the angels of heaven, to whom God said, 'Let all the angels of God worship him,' Heb. i. 6. Pray to him, after the example of St. Stephen, and say unto him, as that holy martyr said, in the hour of death, Lord Jesus, receive my spirit,' Acts vii. 59. Believe on the testimony of the inspired writers, that he is eternal, as his Father is; that, with the Father, he is the Creator of the world; that, like the Father, he is Almighty; that he has all the essential attributes of the Deity, as the Father has. You have more reason for these doctrines, and for this worship than the most refined sophists have for all their most specious objections, even for those which, to you, are the most unanswerable. Hold that fast which ye have,' let no man take your crown,' Rev. iii. 11.

II. We have seen the darts which Satan shoots at us, to subdue us to the dominion of error: let us now examine those with which he aims to make us submit to the empire of vice: but, lest we should overcharge your memories with too many precepts, we will take a method different from that which we have followed in the former part of this discourse; and, in order to give you a more lively idea of that steadiness, with which the apostle intended to animate us, we will show it you reduced to practice; we will represent such a Christian, as St. Paul himself describes in the text, wrestling against flesh and blood, 6. The last artifice is this: Objections against principalities, against powers, against which are made against the truth, derive their the rulers of the darkness of this world, force, not from their own reasonableness, but against spiritual wickedness in high places.' from the superiority of the genius of him who We will show you the Christian resisting proposes them. There is no kind of truth, four sorts of the fiery darts of the wicked. which its defenders would not be obliged to The false maxims of the world. The pernirenounce, were it right to give up a proposicious examples of the multitudo. Threatention, because we could not answer all the ob-ings and persecutions. And the snares of jections which were formed against it. A sensual pleasures. mechanic could not answer the arguments, 1. Satan attacks the that I could propose to him, to prove, when he walks, that there is no motion in nature, that it is the highest absurdity to suppose it.

Christian with 'false maxims of the world.' These are some of them. Christians are not obliged to practise a rigid morality. In times of persecution, it

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