IT is my part in this Lecture, according to the courſe appointed by the Honorable Founder, to prove, explain, or ſhew the proper uſe and improvement of the principles of natural Religion, as it is commonly called by Divines and Learned Men.

This ſubject has been again and again managed with great accuracy, by a number of learned and judicious Miniſters of Chriſt, who have gone before me in theſe anniverſary labors. But if I can add nothing to what they have already delivered, it will not be wholly inconſiſtent with the deſign of the inſtitution, to bring again into view the main principles on which natural religion is built, and ſhew how far all mankind are bound by them, what co-incidence they have with revealed religion, and in what reſpects they tend to confirm Chriſtianity, and perfect that practical obedience which the Goſpel requires.

The text now read mentions it as a well known fact, confirmed by a general view of the world, that all people, all nations and perſons, have ſome God or Gods in whom they place their confidence, and to whom they pay religious honors: This univerſal practice is ſuppoſed to have it's foundation in the very nature of man as a rational creature, who, by the leaſt reflexion on the univerſe around him, will be led to entertain general apprehenſions of ſome ſuperior Power or Powers, preſiding over the whole and every part. And from this obſervation is deduced a ſtrong argument in favor of that religion which has the one living and true God for it's Object: for the worſhipers of Jehovah have reaſon to glory in their reſolute adherence to him, and regulate their whole conduct in life by the deepeſt reverence of his name, and a conſciencious deſire to honor and obey him, ſince nature itſelf dictates the worſhip of a God, and all mankind feel the obligation, however erroneous and groſs their notions of a Deity may be. The Prophet introduces God's faithful people, who in the latter days ſhould enjoy the privileges and bleſſings of the Goſpel, as riſing ſuperior to all the reproaches caſt upon them for their unremitting zeal in the worſhip of their God and Savior; and expreſſing, in one ſhort ſentence, their determination to perſevere in the religion they had embraced, and the full conviction of their minds that this determination was juſtifiable by the principles of reaſon, and the univerſal zeal of mankind in the ſervice of thoſe Deities which they had ſet up according to their own imaginations, through ignorance of the true God,— For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever and ever.

Let us then begin with ſome inquiry into the Religion of nature, and conſider what it is; what are the main principles on which it is built; to what perfection it may be, or has been in fact carried; and how far all mankind are held under the obligations of it.

When we ſpeak of religion, we ought to include more in the idea than merely a ſyſtem of morality, adapted to the ſituation of mankind in the preſent world, ſeparate from the conſideration of divine Government, and proper rewards and puniſhments. If men had no knowledge at all of the Deity, or no manner of regard to him; if they had neither hopes nor fears beyond the injoyments of the preſent life in the natural courſe of things, and conſulted only temporal ſecurity and comfort, they would find it neceſſary to obſerve thoſe natural laws which regulate the conduct of rational creatures for their good, both in ſocial connexions, and as individuals; but there would be impropriety in calling ſuch morality by the name of religion, unleſs in a much laxer ſenſe than is now commonly affixed to the word: for by religion is meant, not only an obligation on conſcience by a conviction of the reaſonableneſs and beneficial tendency of morality in the preſent ſtate, but that more powerful obligation which binds us, by the love and fear of God, to conform to his will, and labor to be accepted in his ſight in all our actions, from a perſuaſion that our higheſt felicity is derived from his favor.

Religion begins in the acknowledgement of a Deity, and thoſe acts of devotion which immediately appear neceſſary as ſoon as God is known. Devotion is maintained by a conſtant perſuaſion of our dependence on the Deity for all things. And as he is Lord of all, and mankind are under his moral government, we become conſcious of guilt before him when we act contrary to the dictates of reaſon and conſcience, and enjoy the higher ſatisfaction in right conduct as we hope to be approved and rewarded by him. Thus every branch or morality is connected with religion, and becomes an important part of it; becauſe in regulating our behaviour, we feel the bond of duty to God on our conſcience, without which morality might be conſidered as a good ſocial ſyſtem, but intirely diſtinct from religion.

However; ſince the apprehenſions of a Deity, and the obligations of conſcience thence arising, are as univerſal among mankind as the knowledge of thoſe natural laws, which are eſſential to good order and comfort in the preſent world; we may conſider the religion and the law of nature as the ſame thing. For it is as plainly a law of nature, that we ſhould honor and obey God, and behave in all reſpects as creatures dependent on him, and accountable to him, as that we ſhould be juſt, merciful and kind to our fellow men, and govern ourſelves by rules of common wiſdom and prudence.

The religion of nature, conſidered in the moſt perfect view, is that which we ſuppoſe inveſtigable by the natural powers of the human mind, without the aſſiſtance of any revelation from heaven. If therefore the queſtion is ſtated in this view, and the inquiry is,—What Syſtem of religion Reaſon alone would trace out when exerciſed on this grand ſubject, —we muſt proceed on the ſuppoſition that the rational powers are exerciſed in full ſtrength, without the leaſt prepoſſeſſion, or wrong biaſs, to blind the mind, or pervert the judgment. By ſuch a perfect exerciſe of the rational faculties, the moſt eſſential characters of God might perhaps be learned, from the ſignatures of them marked on all parts of the creation. By juſt obſervations on the grandeur, order, and beauty of the univerſe; the natures, purpoſes, and powers of the various ranks of Beings, animate and inanimate; together with the many indications of the conſtant agency of ſome ſupreme Intelligence, in continuing the eſtabliſhed order of things, providing for all poſſible changes of circumſtances, and exerciſing a more immediate government over mankind, agreable to their rational faculties and moral ſtate; we may ſuppoſe the mind would naturally be led to ſuch reflexions as theſe—

In ſome ſuch manner as this Reaſon in it's perfect ſtate might be ſuppoſed capable of arriving at the knowledge of the One true God, and deducing from thence a compleat ſyſtem of natural religion. Yet it can hardly be conceived, according to our experience of the labor of ſearching out truth, that the human mind, in its utmoſt ſtrength, could by one glance of thought diſcover all the eſſential characters of the Deity, or the proper acts of worſhip and obedience which he requires. We might as well affirm, that unimpaired reaſon muſt naturally, at the firſt view of the heavenly bodies, have a clear knowledge of their magnitudes, diſtances, and revolutions: or by looking round on the earth, immediately be acquainted with the innumerable gradations of animal life, and vegetable productions and Foſſils of all forms and uſes. In ſuch limited Beings as man, there cannot be an inſtantaneous knowledge of things, eſpecially ſuch as are ſublime and ren ote from ſenſe; the diſcovery of one truth leads on to another, and by conſtant progreſs we perfect every theory.

Therefore it may juſtly be queſtioned whether, if man at his firſt creation, furniſhed with the ſtrongeſt mental powers, and continuing innocent and free from every biaſs againſt the knowledge of God, had been left to himſelf intirely, to form his notions of a Deity, merely by his own reflections, without any ſupernatural revelation, it would not have coſt the labor of Ages to demonſtrate a true Syſtem of religion, as it has really taken near ſix thouſand years to ſearch out the laws of the material ſyſtem, and bring natural philoſophy to it's preſent perfect on. Indeed it may be doubted whether religion could ever have been delineated, with ſuch preciſion, and aſſurance of truth, as now it has been, without the aſſiſtance of immediate revelation.

No ſufficient experiment ever has been made to determine this queſtion; there never was a time when mankind were abſolutely leſt without revelation, though ſome nations have approached very near to ſuch a ſtate, and have, for wiſe ends of providence, to ſhew the great imbecility of human reaſon, been ſuffered (as the Apoſtle ſtrongly expreſſes it) to ſeek the Lord, if haply they might feel after him and find him, though he be not far from every one of us. Notwithſtanding any hypotheſis confidently advanced to the contrary, Adam, who came into exiſtence in perfect ſtature of body immediately, and not by ſlow advances, was at once as perfect in his mind, capable of exerciſing all the faculties with which his Creator endowed him in the beſt manner; but it does not appear that he was left to find out, merely by the force of reaſon, who was the author of his Being. His Maker immediately diſcovered himſelf by an open correſpondence, and ſettled the terms of perpetual communion and friendſhip; otherwiſe the firſt man, ſtarting ſuddenly into Being, and filled with amazement at the infinite variety of Objects preſented before him in the new world, might long have wondered what power created him, and wearied himſelf in his inquiries concerning the Author of nature, before he could have gained full ſatisfaction.

A revelation once made may have in ſome degree a perpetual effect. A point of knowlege of the firſt importance, given from above in a ſupernatural way, would be handed down to poſterity with peculiar care. But when revelations are from time to time renewed, and at ſuch ſeaſons, and in ſuch methods as are moſt likely to ſpread the report of them through the world, and continue their remembrance, the knowledge communicated imperceptibly mixes with the natural notions of mankind, ſo that it is difficult to diſtinguiſh between the one and the other.

For this reaſon it is not eaſy to determine where any ſyſtem of mere natural religion is to be found; much leſs what nations have practiſed on ſuch a ſyſtem. As to the moral philoſophy of the moderns, it is far from being the production of ſimple nature. It has borrowed great light from the laſt and cleareſt revelation of the grace of God to men, though pride forbids the ſeveral Authors to give credit for what they have received, and they bend all their force to deſtroy the reputation of thoſe ſacred Oracles of wiſdom, to which they owe every improvement they have made beyond the heathen Sages. Nor can we allow that Plato, Socrates, or Cicero, collected their theology intirely from nature. The fame of Jehovah, the God of the Jews, had long been ſpread abroad in the world by the miracles wrought for his people, the great judgments manifeſted in the ſight of all nations on their account, and the many wonderful deliverances granted them. By all theſe the divine perfections were clearly demonſtrated; nor were the ſacred Oracles wholly unknown to the kingdoms bordering on Canaan, or the countries where the Jews were diſperſed by wars or for the ſake of commerce. Eſpecially after the jewiſh ſcriptures were tranſlated into the greek language, great numbers in all parts became acquainted with them, many were proſelyted to the true God, and doubtleſs Philoſophers had the curioſity to read them, and did not neglect to make ſome advantage of the knowlege they gained for the farther improvement of their own ſchemes, however they might deſpiſe the peculiarities of the jewiſh religion.

The agreement of all nations in acknowleging ſome heavenly Powers, ſhows that reaſon naturally admits the notion of a God, as far as he is diſcover'd to minds now greatly darkned. Their erroneous conceptions of him originate from the evil diſpoſitions of nature corrupted: for the love of ſinful gratifications directly militates againſt the love of truth, and that knowlege of God which binds men to a wife, virtuous and pious conduct.

When the world was peopled after the Flood, all mankind were acquainted with the one true God, and that rational and ſpiritual worſhip which he requires; but as vice increaſed, they grew more averſe to the purity of religion, though natural reaſon would not ſuffer them abſolutely to renounce the form; and ſo they gradually loſt what they knew of God, changed his worſhip into groſs ſuperſtitions, and ſtep by ſtep introduced the moſt abominable idolatries. In Abraham's day Idolatry began generally to obtain; and that heaven might bear public teſtimony againſt it, and prevent it's becoming abſolutely univerſal, that Patriarch was called out of his own Country, and his ſeed ſeparated from the reſt of the nations and ſettled in Canaan, which became a choſen Theatre for new diſplays of the divine glory in the view of the whole world. Notwithſtanding which, Idolatry prevailed; and inſtead of being checked and eradicated by the refinements of ſcience, and politeneſs of manners among the Greeks and Romans, the infatuation of their minds was continually increaſing, and ſuperſtition appeared dreſſed up in a multitude of additional ornaments; for the world by all its wiſdom knew not God. This well agrees with what St. Paul ſays of the ſtate of the Gentiles in the firſt chapter of his epiſtle to the Romans—"They are without excuſe; becauſe that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their fooliſh heart was darkned. Profeſſing themſelves to be wiſe they became fools &c.—And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do thoſe things which are not convenient; being filled with all unrighteouſneſs &c."

Did Reaſon naturally lead mankind into all theſe ſhameful ſuperſtitions and vices?—This would be the moſt reproachful reflexion on Reaſon, and give us the moſt contemptible idea of natural religion.— No ſurely; but by all this we have full evidence of the weakneſs and great corruption of human nature, that reaſon no longer maintains its proper empire in the ſoul, but fleſh and ſenſe have uſurped an uncontrouled authority.

The utmoſt we can know of natural religion by any experiments among thoſe that have, in a great meaſure, loſt that knowlege which was originally communicated to mankind by revelation, is by the writings of their moſt eminent Philoſophers. But in the very beſt of them we find great errors and deficiencies, both in theology and morals. Some of them, indeed, have done wonders, conſidering the vulgar prejudices they had to combat, in aſſerting the unity of the Deity and tracing out his perfections, as well as drawing a ſyſtem of morals: but it was not in their power to avoid ſome capital errors in both, while reaſon was making efforts againſt the univerſal corruption; ſo that we cannot from them gain an idea of the religion of nature altogether juſt.

We are not to expect to find the religion of nature exemplified in any ſyſtems of theology or forms of devotion, generally receiv'd and obſerved among nations unenlightened by revelation, though we abate much from the perfection even of that to which their Philoſophers attained, on account of the unavoidable weakneſs of human nature as it now appears. The philoſophic religion of the antient Sages came neareſt to the dictates of mere reaſon, however chargeable with many deviations and deficiencies; but it never generally obtained.

But now, after ſo many diſcouragements in our endeavours to find the theory of natural religion verified in the practice of mankind, ſhall we wholly give up the point, and ſay ſuch religion is intirely imaginary?—By no means:—Let us look more intimately into human nature, and ſee whether it is not ſo conſtituted, that every man finds himſelf ready to admit the moſt eſſential principles of religion, aſſoon as they are offered to the mind, whether ſuggeſted by his own reflexions, or otherwiſe communicated. Though we ſhould allow almoſt inſuperable difficulty in arriving at the certain knowlege of one ſupreme Being, the Creator and Lord of all; yet when by any means this primary truth is in general declared, it ſtrikes the mind with great power, every thing around us ſerves to confirm it; the heavens declare the glory of God, and the firmament ſheweth his handy work, day unto day uttereth ſpeech, and night unto night ſheweth knowlege. And when the unity and ſpirituality of the Deity are clearly ſettled in the mind, his eſſential attributes may be diſcovered without any long laborious deductions. His wiſdom and power in all his works ſtrike us with irreſiſtible conviction; his goodneſs every where appears; and as King of the univerſe we are led to acknowlege him poſſeſſed of all the glorious qualifications for ſuch boundleſs dominion. If we ſhould meet with any great impediment in reaſoning more abſtractly, in order to inveſtigate any of the divine attributes, an attentive view of the creation will lead us at once to diſcover what perfoctions, both natural and moral, neceſſarily belong to his nature: "for the viſible things of God are clearly ſeen, being known by the things which are made, even his eternal power and godhead. But if, in any reſpect, we ſhould be liable to fail and err from the truth, when left merely to our own reaſonings, if ſome friendly inſtructor gives better information, reaſon inſtantly feels the force of truth, without the neceſſity of a miraculous confirmation, unleſs ſome vicious biaſs intercepts the light.

And upon ſuch a diſcovery of the divine perfections the moſt important duties, which men owe their Creator and King, immediately appear ſelf evident; ſuch as adoration, prayer, thankſgiving, love, fear, confidence in his goodneſs, mercy and juſtice, earneſt endeavors to pleaſe him, and joy in the hope of his favor. And though we firſt may be informed of theſe duties by revelation, yet reaſon unites with it in bearing teſtimony, that theſe duties plainly reſult from the knowlege of God.

As to the morality of our conduct, with reſpect to ourſelves and one another, it is ſo evidently the Law of nature that we regulate our actions by reaſon and conſcience, that it will not admit any controverſy: and as far as this makes a part of religion, the religion of nature appears to be univerſal. For they who are moſt remote from all the advantages of an expreſs Law given from heaven in writing, are nevertheleſs conſcious of a law written on their hearts, and "do by nature the things contained in the law." This is the baſis of all the penal laws of civil ſociety. This is the foundation of all the charges which men bring, one againſt another, for any injuries receiv'd, the reproaches caſt on men of bad morals, and the high commendations of men of exemplary virtue. In this part of religion men are moſt univerſally agreed in judgment, however vicious their practice may be: for all condemn murder, injuſtice, theft, adultery, lying, perjury, diſſimulation, covetouſneſs, and every thing manifeſtly fooliſh, irregular, and diſſolute in any man's perſonal behavior; and on the contrary, praiſe men for wiſdom, integrity, patriotiſm, liberality, moderation, temperance, and the like. Without any revelation, nature itſelf will teach theſe and all the larger branches of virtue and vice which cannot eaſily be concealed: and when revelation gives a more perfect diſcovery of theſe things in their moſt ſecret principles in the heart, reaſon and conſcience at once join in teſtifying the truth and peculiar excellency of the morals it teaches.

Upon the whole then, we properly call that the Religion of nature, which may either be diſcovered by the proper exerciſe of our rational faculties in the preſent imperfect ſtate of human nature, or which the reaſon of mankind cannot but approve as ſoon as it is made known, without the neceſſity of ſupernatural evidence: and what has been ſaid may afford ſufficient evidence, that a general ſenſe of religion is inſeparable from human nature; that though, in theory, we may imagine religion capable of being carried to great perfection by reaſon alone, yet in fact it needs the aſſiſtance of divine revelation to revive it's original ſtrength, and regain it's influence.

One thing more remains to be considered under this firſt head, viz—How far all mankind are held under the obligations of natural religion.

Now the obligations of natural religion are of two kinds, viz. thoſe which are inſeparable from the power of reaſon and conſcience over men, even though they have no dread of a Supreme Being; and thoſe which ariſe from the conſideration of the nature and univerſal government of the Deity. Theſe obligations are of a moral nature, not implying irreſiſtible compulſion, but the criminality of diſobedience, and the danger of ſuffering ſome puniſhment for it, according to the very constitution of things, or by the juſt reſentments of the Sovereign of the univerſe.

Reason and Conſcience, by the power they naturally have over men, oblige them to obſerve the laws of nature, even though they have no dread of the Supreme Being. For who dares to be guilty of ſo great an abſurdity, as to attempt to prove by reaſon. that he is no ways obliged to govern himſelf by the dictates of natural reaſon? How is it poſſible for a man to juſtify to himſelf his own conduct, when he plainly ſees he is not juſtifiable, but is acting contrary to truth and right, to wiſdom and prudence, and even the genuine principle of ſelf-love? Can he blame, and feel reſentment againſt others, for doing wrong, and having no regard to their own or their neighbors welfare, and yet look on himſelf free from all reſtraint, and feel no uneaſineſs in his own mind, when he does the ſame things? To think ourſelves at liberty to act irrationally, is to renounce all the dignity of rational creatures, and ſink human nature even below the brutes, who uniformly act according to their ſeveral capacities and inſtincts. Conſcience, making an inſtantaneous judgment of what is our duty, as a kind of inſtinct implanted in human nature to ſerve the moſt ſudden occaſions, cannot but have tender feelings, and give uneaſineſs whenever we neglect what we know ought to be done, or do what we cannot but condemn. The mind can have no ſettled peace, when our conduct is manifeſtly contrary to the principles we acknowlege; when we are quite regardleſs of the conſequences of our behavior, and are governed by no rules. If we live without any care of our morals, we muſt be expoſed to endleſs vexatious reflexions on our ſelves, as often as we feel the innumerable ill effects of our irregularities.

But when men likewiſe are perſuaded there is a God who governs the world, ſo far as they acknowlege the perfections of his nature, and his regard to the conduct of mankind as their Lawgiver and Judge, they confeſs their obligations to honor him, and obey that law which is inſeparable from their rational nature. The dread of his power and anger▪ the deſire of his favor, oblige us to comply with his will; and we are ſo conſcious of this obligation, that we can by no means injoy peace and ſatisfaction of mind, when we are guilty of thoſe things which are offenſive to him! Every truth concerning the Deity which men diſcover, immediately produces a proportionate conviction of the importance of thoſe duties which reſult from this knowlege; and the cleareſt knowlege brings us under the ſtrongeſt bonds: ſo that no man, unleſs he is totally ignorant of God, can be inſenſible of the obligations of religion. And ſurely the advantage of a full revelation of God and his Will, muſt be ſo far from relaxing the bonds we are naturally under, that it rather becomes moſt inexcuſably criminal not to obey the truth ſo perfectly made known; for revelation confirms every thing which the law of nature teaches, and requires the moſt complete obſervance of the duties of it, in order to our higheſt advances in religion.

This reminds us of another general Head which may require ſome attention before we finiſh the Subject.—It is comprehended in the following queſtion, viz.

II. How far do the Principles of natural religion coincide with Revelation; and in what reſpects do they tend to confirm Chriſtianity, and perfect that obedience which the Goſpel requires?

Now if Chriſtianity did not coincide with natural religion, all the ſupernatural evidences which ever were or might be adduced to prove the truth of it, would be utterly inſufficient to eſtabliſh it's credit; for no evidence can poſſibly prevail againſt the conſtant teſtimony of Reaſon and Conſcience, or the primary principles of truth implanted in human nature. For inſtance;—If Chriſtianity required us to believe the Supreme Being to be defective in Wiſdom, of limited power, capable of falſifying his word, unrighteous and cruel in his government, or ſo weakly mild and merciful as never to execute his threatnings againſt tranſgreſſors of his laws, and the like, mankind could not be bound to receive ſuch a religion: for by contradicting all the natural documents of Reaſon, it would intirely deſtroy it's own authority. So it a ſuppoſed revelation ſhould teach us, that men may live as they pleaſe, bite and devour, murder and deſtroy, rob and plunder, without crime or danger; and that God will ſhew as much love and kindneſs to ſuch perſons, and make them as happy, as if they ſhould give the moſt ſolemn attention to his voice, and diſcover the utmoſt concern to comply with the laws of nature and the expreſs commands of heaven; if it ſhould pretend to aſſure men, that there is no manner of difference between purſuing a courſe of abandoned wickedneſs, or hearkening to the dictates of conſcience, and improving every advantage of gaining wiſdom, and finding the way to eternal happineſs; but they are more likely to be inlighened, and obtain all the blessings of the divine favor in the former way than in the latter: ſuch doctrines would be ſo ſhocking to common ſenſe, ſo deſtructive of all religion and morality, that reaſon and con'cience would juſtify us in rejecting—yes, they would conſtrain us to reject ſuch a revelation, with the greateſt abhorrence.

But Chriſtianity is far from contradicting the principles of natural religion in the leaſt degree. It reveals, indeed, ſurprizing things which the light of nature never could have diſcover'd,—the Mercy of God perfectly reconcilable with the ſevereſt Juſtice and reſentment againſt ſin; Mercy and Truth meeting together, Righteouſneſs and Peace kiſſing each other!—the Law executed and fulfilled in every part, and the divine government honor'd, though the greateſt criminals may eſcape puniſhment and obtain heavenly glory!—the reconciliation of a rebellious condemned world to God, by the obedience and ſufferings of the Mediator! The Goſpel aſſures us of a new ground of the juſtification and ſalvation of ſinners, not by their own works of righteouſneſs, but on account of that perfect righteouſneſs of Jeſus the Son of God, which is well pleaſing to the Father; and a new way of our admittance to the injoyment of the bleſſings of God's love, viz. by our believing the teſtimony of the Goſpel concerning the glorious characters and work of Chriſt;—believing effectually ſo as to truſt in him with all the heart to render us accepted in the ſight of his Father, and to diſcipline us for heavenly happineſs, and love and ſerve him with fidelity. Where the light of nature fails the Goſpel offers itſelf as an infallible guide, diſcovering the things of God which could not be diſcerned by the naked eye or the human intellect, and correcting the errors of miſguided reaſon; but it does not contradict any firſt principles of reaſon, or any clear diſcoveries it has ever made: No, they happily co-incide, and it confirms them all. Revelation teaches the ſame things with natural religion, but it teaches more; and reaſon and conſcience, if they judge impartially, muſt allow the excellency of it's doctrines, and the ſuperior advantages received from the light it communicates. The attributes of the great Author of all things are placed in the moſt glorious aſtoniſhing point of view, and not only ſo, but the moſt refined branches of morality are laid open, the grandeſt arguments for a ſober, righteous, and godly life are preſented, and inſtead of rectifying ſome particular irregularities of behavior, it aims at nothing leſs than ſuch an intire change of the man, in his inmoſt principles, temper and affections, as well as outward conduct, that he may well be denominated a new man, as if he were created over again, and had gained a new kind of life. Revelation aims to reſtore the ſoul, to liberty from a ſtate of baſe ſervitude to the fleſh, to ſpiritualize or bring it to live agreeable to its own ſpiritual nature, under the government of the Spirit of God,—to bring it to live as a citizen of heaven, by the cleareſt diſcovery of ſpiritual and heavenly things, in hopes of being ſhortly united with the ſociety of angels, and the ſpirits of juſt men made perfect, and dwelling in the preſence of God forever.

Tho' Faith and Love are the capital graces of Chriſtianity, and the ſum of all it's precepts, and we are taught not to claim the ſpecial favor of God and eternal life on account of any virtues to which we have, or imagine we have, attained, or any labors we have performed; yet the Goſpel aſſures us, that without holineſs no man ſhall ſee the Lord, and requires believers to be perfect even as their Father in heaven is perfect: it does not allow them to ſtop ſhort in their holy courſe, but urges their inceſſant progreſs from grace to grace, from virtue to virtue; and accordingly it delivers a great variety of particular precepts for a godly and virtuous life.

But precepts can never be framed to ſuit every action and every circumſtance in the practice of morality; therefore beſides more particular rules of life, not to be equalled by the moſt celebrated precepts of boaſting philoſophy, our Divine Lord and Maſter has added new force to that capital Law of Nature, Whatſoever ye would that men ſhould do unto you, do ye even the ſame unto them, by commanding his diſciples to obſerve it as the comprehenſive rule of Chriſtian morals. So St. Paul gives this ſummary direction—Whatſoever things are true, whatſoever things are honeſt (i.e. honorable), whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any virtue and if there be any praiſe, think on theſe things: and in the apoſtolic epiſtles Chriſtians are excited both by exhortations and example to make it their conſtant care, and look upon it as a general rule of holy living, to keep a good conſcience in all things, ſo that even their greateſt enemies might not be able to find any juſt grounds of accuſation againſt them. Now what can all this amount to, but a full confirmation of the Law of nature, and an implicit adoption of it into the ſyſtem of Chriſtianity, ſo far as it toaches perfect morals? For, as to the practice of every thing which could not be enumerated in particular precepts, we are plainly referred to our own natural judgment and obſervation to determine what is juſt and right, lovely and honorable: this is to be our guide in all circumſtances not eaſily reducible to any ſpecial rules, and we are required to conform ourſelves to what common reaſon and natural conſcience will readily point out as our duty. And unleſs we thus attend to the law of nature for our direction in a multitude of caſes, we ſhall be inſenſible of many defects in our temper and conduct, and cannot carry the practice of Chriſtian morality to the utmoſt perfection deſigned.

I need not ſay any thing more to ſhow how far natural religion and Chriſtianity co-incide, and how far they mutually aſſiſt and corroborate each other.

I ſhall now conclude with a very few words of application.

Let us take heed of ſetting up natural religion too high, ſo as to vie with the honor of divine revelation: for none can tell whether the reaſon of man, abſolutely left to it's own natural ſtrength, in the moſt perfect ſtate, would ever have arrived at ſuch a certainty in the knowledge of the inviſible things of God, as is neceſſary in order to pure worſhip and unreſerved obedience. While we pay due reſpect to the wiſdom of the heathen Sages, let us remember, that the ſimplicity of the Goſpel incomparably ſurpaſſes all their labored philoſophy. May the Miniſters of Chriſt never exchange the glorious doctrines of the New-Teſtament for the deficient ſchemes which men have invented, or magnify reaſon in any reſpect above the revelation of God by his Son Chriſt Jeſus our Lord! But let us humbly and thankfully ſubmit to the authority of the divine word, and make it our care to teach the way of God in truth, and manifeſt the favour of Chriſt's name in every place.

May all that are educated in this Seminary of Learning, conſider the excellency of the holy Scriptures above all the Wiſdom of this world; and as they deſire the true knowledge of God, and to find the way to peace and ſatisfaction in this life, and happineſs in the world to come, may they never treat the ſacred Oracles with bold contempt, or careleſs neglect! My dear Pupils, let me intreat you to read the Scriptures with the moſt ſerious and earneſt attention; make them your delightful ſtudy; remember they teach divine ſcience communicated from heaven to mankind,—ſcience which tends to elevate the ſoul, inlarge its views, fortify it againſt all fears in this world, and direct it in the way to heavenly glory. Prefer the word of God to the beſt productions of human genius, that you may grow in wiſdom every day, and not only be acquainted with the duties which nature teaches, and that Literature which may conduce to your credit and uſefulneſs in this world, but alſo may know Jeſus Chriſt the divine Savior of miſerable men, rejoice in his inſtruction and government, yield to the power of religion, live a life of true godlineſs and virtue, and having done eminent ſervice in your generation, may in the world to come obtain that glorious immortality which is the great promiſe of the Goſpel.

Finally; let all Chriſtians glorify God, according to the peculiar advantages of knowing him with which they are favored. Let none of us be aſhamed of the Goſpel of Chriſt, or of thoſe religious affections and exerciſes which are neceſſary for the honor of our God and Savior, and our advancement in a life of true holineſs. Reaſon, conſcience, and revelation, join in obliging us to pay our conſtant devotions to our Maker and Redeemer; and if we neglect to worſhip and glorify the Eternal Father thro' his Son Jeſus, agreable to the revelation of his nature and Will, even the ſuperſtitious heathen will riſe up in judgment againſt us. But while we attend to all the devotional duties of religion, let us not forget the great importance of morality, as it makes an eſſential part of that holineſs which the Goſpel requires. If we deſire to preſs forward towards the perfection of the Chriſtian character, we muſt not content ourſelves with an apparent obedience to ſome of the primary precepts of the Goſpel, but continually judge within our own ſelves what is right,—make the moſt critical obſervations on ourſelves and others, that we may ſee what reaſon and conſcience approve or condemn, —and never allow ourſelves in any temper or practice which may not be juſtified both by the law of nature and the revealed rules of righteouſneſs. We are required to be holy as God is holy,—to be followers of him as dear children—and to be blameleſs and harmleſs, as the Sons of God, without rebuke, ſhining as lights in the world by the wiſdom and rectitude of every part of our conduct. Labour therefore, my Chriſtian brethren, to keep a good conſcience in all things; think and judge well what is right in the ſight of God and man in all circumſtances; adorn your Chriſtian profeſſion by adding to your faith all the virtues required both by natural and revealed religion—And may the God of all grace, who hath called us into his kingdom and glory, make you perfect in every good work, and work in every one of us that which is well pleaſing in his ſight, thro' Jeſus Chriſt our Lord and Savior, in whoſe name we will walk, to whom be glory for ever and ever.