cause of revelation has little to fear from the learning, less from the morality, and nothing from the number of its opponents.

When some atheists appeared in the Jewish church, and attacked the knowledge and worship of God, the people of God were intimidated but, the royal Psalmist justly observes, They were in great fear, where no fear was," Psal. ii. 5. Similar events have produced similar fears in the Christian church, and to these honest, but ignorant fears, we ascribe the much greater part of those pious frauds with which Christians have disgraced the cause of God. Most of the lathers, most of the church of Rome, and some Prote-tant churches, have treated Christianity like an old crazy palace, which requires props or supporters on every side; and they have manifested great injudiciousness in the choice of supporters. The gospel stands like a stately, sturdy oak, defying the attack of every storm: but they, who had pitched their tent beneath its shade, heard a rustling among the leaves, trembled for the fate of the tree, and, to secure it, surrounded it with a plantation of oziers. To this ignorant timidity, and not to the base tricks of knavery, the sordid arts of a sorry avarice, or the barbarous pleasure of shedding human blood, we charitably attribute the greatest absurdities in the Christian church.

These absurdities, however, have produced very bad effects, and they oblige us to own, that real Christians hare occasioned violent prejudices against Christianity.

Some Christians have endeavoured to support the cause of Christianity by spurious books; some by juggling tricks, called mirracles; some by the imposition of superstitious ceremonies; some by the propagation of absurd doctrines; some have pretended to explain it by a wretched philosophy; others have exposed it to derision under pretence of adorning it with allegory; some have pleaded for it by fines, and fires, and swords; others have incorporated it with civil interests; most have laid down false canons of interpretation, and have resembled that syn d which condemned the aforementioned Dr. Bekker, because he had explamed the holy Scriptures so as to make them contrary to the Catechism, and particularly to the Articles of Faith which he had himself subscribed.' Above all, the loose lives of the professors of Christianity, and particularly of some of the ministers of it, have covered the daughter of Sion with a cloud, and have cast down from heaven unto the earth the beauty of Israel." Lam. ii. 1.

Involve Christianity in all these thick mists, surround it with all these phenomena, call a weak eye, or a wicked heart, to contemplate it, and, without a spirit of prophecy, the discovery may be foretold; the observer will bea philosopher

come a reasoner

These are the topics, and not the gospel itsel', which most Deists have attacked: but if we agree to exonerate Christianity of all these incumbrances; what have Deists to answer? Very few of them have taken up the argu

ment on its true grounds, and they who have could not support it.

When a Frenchman undertakes to attack Christianity, the disputes of his countrymen afford him an ample supply; he borrows arms of every party of Christians, he conquers Popery with Protestant weapons, opposes the visions of quietism with the subtleties of Jansenism, the mysteries of Jansenius with the laws of good sense; and, having defeated absurdity, he vainly imagines he has obtained a victory over Christianity. English Deists have taken the same method, and as our country has the same excesses, they have an ample field of glory before them. Christianity has nothing to do with the errors of St. Austin, or the dreams of Madam Bourignon ; but it is founded on a few facts, the evidence of which can never be disproved. The knowledge of these is a preservative against Deism.

To establish these facts was the original design of Mons. Saurin in the following sermons, as it is mine in endeavouring to translate them. Those who are acquainted with his sermons, well know, that there are in the twelve volumes many more on the same topics: but, as it was impossible to put them all into one volume, I have been obliged to make the best cho.ce in my power, and have arranged them in the following order :

The first sermon contains a set of rules essentially necessary to the investigating of truth, and a few reasons to enforce the practice of them. The second proposes an examination of the truths of Christianity, and settles rules of disputation peculiar to this controversy. The facts follow in the succeeding sermons, the birth, the ministry, the resurrection of Jesus Christ, &c. Four of the last discourses expose infidelity and recommend Christianity; and the last of all is an exhortation to him who is supposed to have found the gospel of Christ, to hold it fast, as a system of truth, and to avoid those snares, into which Christians are liable to be drawn.

May our readers have these things always in remembrance; for we have not followed cunningly devised fables," 2 Pet. i. 15. &c. but a sure word of prophecy, history and precept, which holy men of God spake, as they were moved by the Holy Ghost.

* Three times have I taken pen in hand to account to my subscribers in a preface for my choice of the sermons that compose this volume. But one thought hath as often confused me at the outset, and obliged me to lay it aside. I am struck with an idea of the different degrees of labour necessary to two men, one of whom should conceive the project of disuniting Christians, and the other that of cementing them together in mutual love. The first need not trouble himself with study, examination, and argument; he would not be obliged either to divest himself of his own prepossessions, or to expose those of others; he need not sit whole nights and days either to exam

*Here commences Mr. Robinson's preface to the third volume of the first edition.

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ine his own theses, or impartially to weigh those of his opponents: let him only take popular prejudices, cover them with the sacred style of Scripture, or conceal them under the impenetrable jargon of the schools; let him animate them with party spirit, call it religious zeal, and denounce judgment on all who do not believe the whole to be essential to salvation; and the work will be done. Such a man, I think, resembles a lightheeled enemy, tripping over a spacious field, and scattering, as he goes, the seeds of an endless number of weeds: while the man, who adopts a contrary plan, must be forced, like the patient prying weeder, to stoop and toil, step by step, day after day, feeling many a pain, and fetching many a sigh, to pull the noxious produce up.

According to my first proposal, this volume ought to consist of sermons on the doctrines of Christianity. My intimate friends, who first encouraged, and subscribed for this translation, thoroughly understood me: but I might have foreseen, that their partiality would procure o her purchasers, unacquainted with my notions of men and things, and who probably might expect to find each his own system of rligion in a volume of sermons on the doctrines of our common Lord. I am necessitated therefore to explain myself, and to bespeak a candid attention, while I endeavour to do so.

Very early in life I was prepossessed in favour of the following positions:-Christianity is a religion of divine original-a religion of divine original must needs be a perfect religion, and answer all the ends, for which it was revealed, without human additions.-The Christian religion has undergone considerable alterations since the times of Jesus Christ and his apostles, and yet, Jesus Christ was then accounted the finisher, as well as the author of faith, Heb. xii. 2. The doctrines of revelation, as they lie in the inspired writings, differ very much from the same doctrines, as they lie in creeds of human composition.-The moral precepts, the positive institutes, and the religi gious affections, which constitute the devotion of most modern Christians, form a melancholy contrast to those, which are described by the guides, whom they profess to follow The light of nature, and that of revelation; the operations of right reason, the spirit of the first, and the influence of the Holy Ghost, the soul of the last both proceeding from the same uniform Supreme Being, cannot be supposed to be destructive of each other, or, even in the least degree, to clash together. The finest idea, that can be formed of the Supreme Being, is that of an infinite intelligence always in harmony with itself: and. accordingly, the best way of proving the truth of revelation is that of shewing the analogy of the plan of redemption to that of creation and providence. Simplicity and majesty characterize both na ture and Scripture: simplicity reduces those benefits, which are essential to the real happiness of man, to the size of all mankind; majesty makes a rich provision for the employment and super-added felicity of a few superior ge

:

men.

niuses, who first improve themselves, and then felicitate their inferior brethren by simplifying their own ideas, by refining and elevating those of their fellow-creatures, by so establishing a social intercourse, consolidating fraternal love, and along with it all the reciprocal ties, that unite mankind. Men's ideas of objects essential to their happiness are neither so dissimilar, nor so numerous, as inattentive spectators are apt to suppose. Variety of sentiment, which is the life of society, cannot be destructive of real religion. Mere mental errors, if they be not entirely innocent in the account of the Supreme Governor of mankind, cannot be, however, objects of blame and punishment among Christianity could never be intended to destroy the natural rights, or even to diminish the natural privileges of mankind. That religion, which allows the just claims, and secures the social happiness of all mankind, must needs be a better religion than that, which provides for only a part at the expense of the rest. God is more glorified by the good actions of his creatures, expressive of homage to him, and productive of universal, social good, than he is by uncertain conjectures, or even accurate notions, which originate in selfpossession and terminate in social disunion. How clear scever all these maxims may be, a certain degree of ambition or avarice, ignorance or malice, presumption or diffidence, or any other irregular passion, will render a man blind to the clearest demonstration, and insensible to the most rational and affecting persuasion. These positions, mere opinions and prepossessiens before examination, became demonstrative truths after a course of diligent search; and these general principles have operated in the choice of the sermons, which compose this volume of the principal doctrines of Christianity.

But, previous to all inquiries concerning the doctrines of Christ anity, it is absolutely necessary to establish that of CHRISTIAN LIBERY; for, say what we will, if this preliminary doctrine of right be disallowed, voluntary piety is the dream of an enthusiast; the oracles of God in the Christian world, like those of the Sybils in pagan Rome, are sounds convertible to senatorial sense; and the whole Christian mission, from the first prophet down to the last minister, is one long muster-roll of statesmen's tools, a disgrace to their species, a contrad ction to their profession, a dishonour to their God!

Christian liberty in Italy, is liberty to be a Roman Catholic, that is, liberty to believe what the bishop of Rome affirms to be true, and liberty to perform what he commands to be done. Christian liberty in some reformed churches is liberty to renounce what the reformers renounced, to believe what they affirmed, and to practice what they required. But we who have not so learned Christ, define Christian liberty otherwise; and if we be asked, What is Christian liberty? we answer. It is liberty to be a Christian. One part of Christianity consists of propositions to be believed. Liberty to be a Christian believer is liberty to examine these propositions, to form a judgment

of them, and to come to a self-determination, according to our own best abilities. Another part of Christianity consists of duties to be performed. Liberty to be a practical Christian is liberty to perform these duties, either as they regard Gol, our neighbour, or ourselves. Liberty to be a Christian, implies liberty not to be a Christian, as liberty to examine a proposition implies liberty to reject the arguments brought to support it, if they ap pear inconclusive, as well as liberty to admit them, if they appear demonstrative. To pre. tend to examine Christian ty, before we have established our right to do so, is to pretend to cultivate an estate, before we have made out our title to 1.

I

The object of Christian liberty, that, with which a man, who would examine Christiani ty, has to do, is a system of Cristian doctrine: but, having estal lished the doctrine of right. betore we proceed to exercise this right by examining the religion proposed to mankind by Jesus Christ, it is absolutely necessary to inquire what we ought, on sound principles of just and tair reasoning, to expect to find in it. I know some truths without revelation. have a full demonstration in nature, that there is one God-that it is impossible there should be more than one-that he is an intelligent spirit-and that he is a wise and bountiful Being. Should any religion, which pretends to be divine,affir that there is a plurality of gods; God is not an intelligent Spirit-Gol is an unwise and an unkind being should have a right to reject this pretended revelation. Indeed, should a revealed religion allow my demonstrations, and afterwards explain them in a manner quite subversive of my former explications of th m: shoul! it affirm, God is, as you say, a wise and bountiful being: but he displays his wisdom and goodness not in gov erning his intelligent creatures as you have imagined; such a moral government, I will prove to you, would shew a defec、 of wisdom and goodness; but he displays the supreme perfection of both, by providing for such and such interests, and by bestowing such and such benefits, as have either e-caped your notice, or were beyond your comprehension, In this case I ought not to reject revelation, for, although I can demonstrate without inspiration the wisdom and goodness of Gol, yet I cannot pretend by the light of nature to know all the directions, and to ascertain all the limits of these perfections.

Lay Christianity before me who will, I expect to find three things in it, which I call analogy, proportion, and perfection. Each of these articles opens a wide field of not incurious speculation, and each fully explained and applied would serve to guide any man in his choice of a religion, yea in his choice of a party among the various divisions of Christians: but alas! we are not employed now-a-days in examining and choosing religious principles for ourselves, but in subscribing, and defending those of our ancestors! A few hints then shall serve.

By analogy I mean resemblance, and, when I say revealed religion must bring along with

itan analogical evidence, I mean, it must resemble the just dictates of nature. The reason is plain. The same Supreme Being is the author of both. The God of nature has formed man for observing objects, comparing them together, laying down princ.ples, inferring con. sequences, reasoning and self-determining; he has not only empowered all mankind to exercise these abilities, but has even constrained them by a necessity of nature to do so; he has not only rendered it impossible for men to excel without this exercise,but he has even rendered it impossible for them to exist safely in soc ety without it. In a word, the God of nature has made man in his own image, a self-determining being, and, to say nothing of the nature of virtue, he has render diree cousent essential to every man's fel city and peace. With his own consent, subjection makes him happy; without it, dominion over the universe would make him miserable.

The religion of nature, (I mean by this expression, here. the objects, which display the nature of the Deity, and thereby discover the obligations of mankind) is in perfect harmony with the natural constitution of man.

All nat

ural objects offer evidence to all: but force it ou none. A man may examine it, and he may not examine it; he may admit it, and he may reject it: and, if his rejection of the evidence of natural religion be not expressed in such overt acts as are injurious to the peace of civil society, no man is empowered to force him, or to punish him; the Supreme moral Governor of the world himself does not distinguish him here by any exterior punishments; at most he expresses his displeasure by marks attached to the person of the culprit, and concealed from all the rest of his fellow creatures; and the glory of civil society is not to encroach on the moral government of God.

Christianity comes, pretends to come from the God of nature; I look for analogy, and I find it but I find it in the holy Scriptures, the first teachers, and the primitive churches. In ail these, I am considered as a rational creature, objects are propos d, evidence is offered: if I admit it, I am not entitled thereby to any temporal emoluments; if I refuse it, I am not subjected to any temporal punishments; the whole is an affair of conscience, and lies between each individual and his God. I choose to be a Christian on this very account. freedom which I call a perfection of my nature; this self determination, the dignity of my spec.es, the essence of my natural virtue; this I do not forfeit by becoming a Christian; this I retain, explained, confirmed, directed, assisted by the legal grant of the Son of God. Thus the prerogatives of Christ, the laws of his religion, and the natural rights of mankind being analagous, evidence arises of the divinity of the religion of Jesus.

This

I believe it would be very easy to prove, that the Christianity of the church of Rome, and that of every other establishment, because they are establishments, are totally destitute of this analogy. The religion of nature is not capable of establishment, the religion of Jesus Christ is not capable of establishment: if the

the most high God in spirit and in truth. I cannot comprehend this whole proposition: but there is nothing in it contrary to the nature of things; and I believe the truth of it on the testimony of the revealer. The established explication of this proposition is that of Ptolemy. He numbered the stars in the constellation Bootes, and found them, or supposed he found them, twenty-three, and this number I am to examine and approve, teach and defend against all opponents. What shall I say to Tycho, who affirms, Bootes contains only eighteen? Must I execrate Havelius, who makes them fifty-two? After all, perhaps Flamstead may be right; he says there are fifty-four. Does not this method of teaching astronomy suppose a hundred absurdities? Does it not imply the imperfection of the revealed system, the infallibility of Ptolemy, the erroneousness of the other astronomers, the folly of examination, or the still greater madness of allowing a conclusion after a denial of the premises, from which it pretends to be drawn? When I was an infant, I am told, I was treated like a man, now I am a man, I am treated like an infant. I am an astronomer by proxy. The plan of God requires faculties, and the exercise of them that of my country exchanges both for quiet submission. I am, and I am not, a believer of astronomy.

Were it affirmed, that a revelation from heaven established such a method of maintaining a science of speculation, reasoning, and practice, every rational creature would have a right to doubt the truth of such a revelation; for it would violate the doctrine of analogy, by making the Deity inconsistent with himself. But we will pursue this track no further; we hope nothing said will be deemed illiberal; we distinguish between a constitution of things, and many wise and good men, who submit to it, and we only venture to gness, if they be wise and good men, under such inconveniences, they would be wiser and better men without them: at all adventures, if we owe much respect to men, we owe more to truth, to incontrovertible, unchangeable truth.

A second character of a divine revelation, is proportion. By proportion I mean, relative fitness, and, when I affirm a divine revelation must bring along with it proportional evidence, I mean to say, it must appear to be exactly fitted to those intelligent creatures, for whose benefit it is intended. In the former article we required a similarity between the requisitions of God and the faculties of men: in this we require an exact quantity of requisition commensurate with those faculties. The former regards the nature of a revelation; this has for its object the limits of it. Were it possible for God, having formed a man only for walking, by a messenger from heaven to require him to fly, the doctrine of analogy would be violated by this requisition; and were he to determine a prodigious space, through which he required him to pass in a given time, were he to describe an immense distance, and to enjoin him to move through it with a degree of velocity impossible to him, the doctrine of pro

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portion would be violated; and the God of revelation would in both cases be made contradictory to the God of nature.

The Christian revelation, we presume, answers all our just expectations on these articles; for all the truths revealed by it are analogous to the nature of things, and every article in it bears an exact proportion to the abilities of all those, for whose benefit it is given. Our Saviour treats of the doctrine of proportion, in the parable of the talents, and supposes the Lord to apportion the number of talents, when he bestows them, and the rewards and punishments, which he distributes for the use, and abuse of them, to the several ability of each servant, Matt. xxv. 14. St. Paul depicts the primitive church in all the beauty of this proportional economy; the same God worketh all diversities of operations in all differences of administrations, dividing to every man severally as he will, 1 Cor. xii. 5, 6. 11. This economy, he says, assimilates the Christian church to the human body, and gives to the one as to the other strength, symmetry, and beauty, evidently proving that the author of creation is the author of redemption, framing both by one uniform rule of analogy and proportion.

Full of these just notions, we examine that description of revelation, which human creeds exhibit, and we perceive at once, they are all destitute of proportional evidence. They all consist of multifarious propositions, each of which is considered as essential to the whole, and the belief of all essentia to an enjoyment of the benefits of Christianity, yea to those of civil society, in this life, and to a participation of eternal life in the world to come. In this case the free gifts of God to all are monopolized by a few, and sold out to the many at a price, far greater than nine-tenths of them can pay, and at a price, which the remaining part ought not to pay, because the donor has not empowered these salesmen to exact any price, because by his original grant all are made joint proprietors, and because the payment would be at once a renunciation of their right to hold by the original grant, and of their lord's prerogative to bestow.

What can a declaimer mean, when he repeats a number of propositions, and declares the belief of them all essential to the salvation of man? or what could he reply to one, who should ask him, which man do you mean, the man in the stall? Is it Sir Isaac Newton: or the man in the aisle? It is Tom Long, the carrier. God almighty, the creator of both, has formed these two men with different organs of body, and different faculties of mind; he has given them different advantages and different opportunities of improving them, he has placed them in different relations, and empowered the one to teach what the other, depend on his belief what will, is not capable of learning. Ten thousand Tom Longs go to make up one Newtonian soul. Is it credible, the God who made these two men, who thoroughly knows them, who is the common parent, the just governor, and the kind benefactor of both, should require of men so different, equal belief and practice? Were such a thing sup