which one party of bad men watches over the world, disposed him to turn his conquests another. The clash of parties, and the op- to the benefit of mankind. He founded sevposition of human opinion, are likewise often enty cities, says his historian, so situated as over-ruled for good. The compages of the to promote commerce and diffuse civilizapublic mind, if we may use such a term, are tion. Plutarch* observes, that had those nano less kept together, than the component tions not been conquered, Egypt would have parts of matter, by opposite tendencies. And, had no Alexandria, Mesopotamia no Seleuas all human agents are nothing but the in- cia He also informs us, that Alexander instruments of God, he can with equal effica- troduced marriage into one conquered councy, though doubtless with the same compla- try, and agriculture into another; that one cency, cause the effects of evil passions to be barbarous nation, who used to eat their parcounteracted by each other, as well as by ents, was led by him to reverence and mainthe opposite virtues. For instance, were it tain them; that he taught the Persians to not for indolence and the dread of difficulty respect, and not to marry their mothers; the and danger, ambition would deluge the world Scythians to bury, and not to eat their dead. in blood. The love of praise, and the love There was on the whole, something so exof indulgence, assist, through their mutual traordinary in the career of the monarch, opposition, to keep each other in order. and in the results to which it led, that his hisAvarice and voluptuousness are almost as torian Arrian, amidst all the darkness of pahostile to each other, as either is to the op-ganism, was induced to say, that Alexander posite virtues; therefore, by pulling different ways, they contribute to keep the world in equipoise. Thus, the same divine hand, Did the same just Providence approve of which had so adjusted the parts and the pro- the usurpation of Augustus over his fallen perties of matter, as that their apparent op- country?-No-but Providence employed it position produces, not disruption, but harmo- as the means of restoring peace to remote ny, and promotes the general order, has also provinces, which the tyrannical republic had conceived, through the action and counter-so long harassed and oppressed; and also of action of the human mind, that no jar of pas-establishing a general uniformity of law, and sion, no abuse of free agency, shall eventual- a facility of intercourse between nation and ly defeat the wise and gracious purposes of nation, which were signally subservient to heaven. the diffusion of that divine religion, which was so soon to enlighten and to bless mankind.

seemed to have been given to the world by a peculiar dispensation of Providence.

For an illustration of these remarks. we scarcely need go farther than the character of our own heroic Elizabeth. Her passions To adduce one or two instances more, were naturally of the strongest kind; and it where thousands might be adduced-Did the must be acknowledged, that they were not Almighty approve those frantic wars which always under the control of principle. To arrogate to themselves the name of holy? what then can we so fairly ascribe the suc- Yet, with all the extravagance of the entercess which, even in such instances, attended prise, and the ruinous failure which attended her, as to the effect of one strong passion for- its execution, many beneficial consequences, cibly operating on another? Inclinations as has been already intimated, were permitwhich were too violent to be checked by rea-ted, incidentally, to grow out of them. The SOD were met and counteracted by opposite Crusaders, as their historians demonstrate,† inclinations of equal violence; and through beheld in their march countries in which the direction of Providence, the passion finally predominant was generally favourable to the public good.

civilization had made a greater progress than in their own. They saw foreign manufactures in a state of improvement to which they Do we then mean to admit, that the Al- had not been accustomed at home. They mighty approves of these excesses in indivi- perceived remains of knowledge in the East, duals, by which his wisdom often works for of which Europe had almost lost sight. the general benefit? God forbid. Nothing Their native prejudices were diminished in surely could be less approved by him, than witnessing improvements to which the state the licentiousness and cruelty of our eighth of their own country presented comparative Henry, though He over-ruled those enormi- barbarity. The first faint gleam of light ties for the advantages of the community, and dawned on them, the first perceptions of taste employed them, as his instruments for restor- and elegance were awakened, and the first ing good government, and for introducing, rudiments of many an art were communicaand at length establishing, the reformation. ted to them by this personal acquaintance England enjoys the inestimable blessing, with more polished countries. but the monarch is not the less responsible of commerce were improved, and their personally for his crimes. We are equally means of extending it were enlarged. certain, that God did not approve of the in- It is scarcely necessary to add, that the exsatiable ambition of Alexander, or of his in- ces to which the popes carried their usurpacredible acquisition of territory by means of tion, and the Romish clergy their corrupunjust wars. Yet, from that ambition, those tions, was, by the Providence of God, the wars, and those conquests, how much may immediate cause of the reformation. The the condition of mankind have been melio- taking of Constantinople by the Turks, rated? The natural humanity of this hero, which he had improved by the study of philosophy under one of the greatest masters in

Their views

* Quoted by Gillies, vol. iii. p. 385.
+ See especially Robertson's State of Europe.

though, in itself, a most deplorable scene of minished! It would be superfluous to reca

crimes and calamities, became the occasion of most important benefits to our countries, by compelling the only accomplished scholars then in the world to seek an asylum in the western part of Europe. To these countries they carried with them the Greek language, which ere long proved one of the providential means of introducing the most

pitulate other instances; these, it is presumed, being abundantly sufficient to obviate any charge of the most distant approach towards the fatal doctrine of Necessity.

CHAP. XV.

important event that has occurred since the On the distinguishing characters of Chrisfirst establishment of Christianity.

May we not now add to the number of instances in which Providence has over-ruled the crimes of men for good, a recent exemplification of the doctrine, in the ambition of that person, who, by his unjust assumption of imperial power in a neighbouring nation, has, though unintentionally, almost annihilated the wild outcry of false liberty, and the clamour of mad democracy?

All those contingent events which lie without the limits and calculation of human foresight; all those variable loose uncertainties which men call chance, has God taken under his own certain disposal and absolute control. To reduce uncertainty to method, confusion to arrangement, and contingency to order, is solely the prerogative of Almighty power.

tianity.

THE great leading truths of Scripture are few in number, though the spirit of them is diffused through every page. The being and attributes of the Almighty; the spiritual worship which he requires; the introduction of natural and moral evil into the world; the restoration of man; the life, death, character, and offices of the Redeemer; the holy example he has given us; the divine system of ethics which he has bequeathed us; the awful sanctions with which they are enforced; the spiritual nature of the eternal world; the necessity of repentance; the pardon of sin through faith in a Redeemer ; the offer of divine assistance; and the promise of eternal life. The Scripture describes a multitude of persons who exemplify its truth; whose lives bear testimony to the perNothing can be further from the intention fection of the divine law; and whose charof these remarks, than to countenance, in acters, however clouded with infirmity, and the slightest degree, the doctrine of optim- subject to temptation, yet, acting under its ism in the sense in which it was maintained by authority and influence, evince, by the genMr. Pope. Far be it from the writer, to in eral tenor of their conduct, that they really timate that the good which has thus provi-embraced religion as a governing principle of dentially been produced out of evil, is great- the heart, and as the motive to all virtue in er than the good, which would have been the life. produced had no such evil been committed; or to insinuate, that the crimes of men do not diminish the quantity of good which is enjoyed. This would, indeed, be to furnish an apology for vice. That God can and does bring good out of evil, is unquestionably true; but to affirm, that he brings more, or so much good out of evil as he would have brought out of good, had good been practised, would be indeed a dangerous position.

In forming the mind of the royal pupil, an early introduction to these scriptures, the depository of such important truths, will doubtless be considered as a matter of prime concern. And, as her mind opens, it will be thought necessary to point out to her, how one great event led to another still greater; till at length we see a 'series 'accomplished, and an immovable foundation laid for our faith and hope, which includes every essential principle of moral virtue and genuine happiness.

If, therefore, God often educes good from ill,' yet man has no right to count upon his always doing it, in the same degree in which To have given rules for moral conduct he appoints that good shall be productive of might appear, to mere human wisdom, the good. To resume the illustration, therefore, aptest method of improving our nature.from a few of the instances already adduced; And, accordingly, we find such a course what an extensive blessing might Alexander, generally pursued by the ancient moralists, had he acted with other views and to other both of Greece and Asia. Of this, it is not ends, have proved to the world, whose hap- the least inconvenient result, that rules must piness he impaired by his ambition, and be multiplied to a degree the most burthenwhose morals he corrupted by his exam le! some and perplexing And there would be, How much more effectually, and immediate- after all, a necessity for incessant alteration, ly, might the reformation have been promo- as the rules of one age could not be expected ted, had Henry, laying aside the blindness of to correspond with the manners of another. prejudice, and subduing the turbulence of This inconvenience might perhaps, in some passion, been the zealous and consistent sup-degree be avoided, by entailing on a people porter of the protestant cause; the virtuous an undeviating sameness of manners. But, husband of one virtuous wife, and the parent even when this has been effected, how opof children all educated in the sound princi- pressively minute, and how disgustingly ples of the reformation! Again, had the popes effectually reformed themselves, how might the unity of the church have been promoted: and even the schisms, which have arisen in protestant communities, been di

trivial are the authorized codes of instruction! Of this, every fresh translation from the moral writings of the east is an exemplification; as if the mind could be made pure by overloading the memory!

to our minds. When the unseen realities of religion are able to do inore with us than the tempting objects of this visible world, then and not before, is the divine grace of faith really formed within us.

It is one of the perfections of revealed religion, that, instead of multiplying rules, it establishes principles. It traces up right conduct into a few radical dispositions, which, when once fully formed, are the natural sources of correspondent temper and That this is the scriptural idea of faith, will action. To implant these dispositions, then, appear at once, from a perusal of that most is the leading object of what we may ven- interesting portion of Scripture, the elevture to call the Scripture philosophy. And enth chapter to the Hebrews. The defini. as the heart must be the seat of that which tion, with which the chapter cominences, is to influence the whole man, so it is chiefly states this precise notion :- Faith is the to the heart that the holy Scriptures address substantiation of things hoped for, the dethemselves. Their object is to make us love monstration of things not seen.'* And the what is right, rather than to occupy our un- instances adduced are most satisfactory exderstandings with its theory. Knowledge emplifications. By faith, Noah, being puffeth up, says one of our divine instructors, warned of God of things not seen as yet, but it is love that edifieth And the princi- being moved with fear, prepared an ark,' &c. ple which is here assumed, will be found By faith, Moses forsook Egypt, not fearing most strictly true, that if a love of goodness the wrath of the king, for he endured as seebe once thoroughly implanted, we shall not ing him who is invisible.' With the heart,' need many rules; but we shall act aright says St. Paul, man believeth unto rightfrom what we may almost call a noble kind eousness; that is, when the infinitely awful of instinct. If thine eye be single,' says and inexpressibly engaging views of God, our Saviour, thy whole body shall be full of manifesting himself in the Scripture, as our light. Our religion, as taught in the Scrip- Creator, Redeemer, and Sanctifier, really ture, does, in this very instance, evince its and effectually impress themselves on our heavenly origin. St. Paul, whose peculiar hearts, so as to become the paramount prinprovince it seems to have been, to explain, ciple of inward and outward conduct; then, as it were scientifically, the great doctrines and not before, we are, in the Scripture of his master, gives us a definition of Chris- sense, believers. And this faith, if real, tianity, which outdoes at once in brevity, in must produce love; for, when our minds and fulness, and even in systematic exaciness all hearts are thus impressed, our affections which has been achieved in the art of epi- must of necessity yield to that impression --tomizing, by the greatest masters of human If virtue, said a heathen, could be seen with science,-Faith which worketh by love. human eyes, what astonishing love would it It is not too much to affirm, that this ex- excite in us! St. Paul's divine faith realizes pression substantially contains the whole this very idea. If Moses endured as seeing scope and tenor of both Testaments; the him who is invisible,' it could only be, besubs'ance of all morality, and the very life cause, in seeing God, he beheld what filled and soul of human virtue and happiness. A up his whole soul, and so engaged his hopes want of attention to what St. Paul means and fears, but, above all, his love, as to raise by faith, too generally makes the sense of him above the low allurements of the world, the passage be overlooked. But the well-di- and the puny menaces of mortals. It is said rected student will discern, that St. Paul as- of him, that he accounted even the reproach sumes exactly what has been intimated of Christ greater riches than the treasures of above, that God's object in Revelation is not Egypt;' a preference which implies the merely to convey his will, but also to mani- strongest affection, as well as the deepest fest himself; not merely to promulgate laws conviction. His case, then, clearly illusfor restraining or regulating conduct, but to trates what St. Paul says of faith working display his own nature and attributes, so as to by love; his apprehension of God being so bring back to himself the hearts and affec- deep and lively, as to fix his supreme love on tions of fallen man; and that, accordingly, that supreme excellence, which was thus, as he means by faith, the effectual and impressive apprehension of God, thus manifested. In his language, it is not a notion of the intellect, nor a tradition coldly residing in the recollection, which the Scriptures exhibit, but an actual persuasion of the divine realities. It is, in short, such a conviction of what is revealed, as gives it an efficacy equal, for every practical purpose, to that which is derived through the evidence of our senses. Faith, then, in St. Paul's language, is religion in its simplest, inward principle. It is the deep and efficacious impression, which the manifestation of God, made to us in the scripture, ought in all reason to produce in our hearts; but which it does not produce until, in answer to our earnest prayer, his holy spirit opens, as it were, our hearts,' to receive the things which are thus presented VOL. II.

7

it were, visible to his mind; the current of his temper, and the course of his actions, followed this paramount direction of his heart.

The Scripture then, in reality, does not so much teach us how to be virtuous, as, if we comply with its intention, actually makes us so. It is St. Paul's argument through the Epistle to the Romans, that even the most perfect code of laws which could be given, would fall infinitely short of our exigencies, if it only gave the rules, without inspiring the disposition.

The law of Moses had afforded admirable

in the authorised translation, in order to convey * I thus venture to strengthen the expressions some clearer idea of the original terms, which, as the best critics allow, have, perhaps, a force to which no English words can do justice.

moral precepts, and even the sages of the heathen world had found out many excellent maxims; but, an inspiriting principle, by which men might be made to love goodness as well as to know it, was that of which the Gentiles, and, in some measure the Jews also, stood in need And to furnish this principle by inspiring such a faith in God, as must produce love to God, and, by producing love to God, become operative in every species of virtue, is avowedly the supreme object of the gospel of Christ.

And therefore, it is, that the Scripture represents to us facts, and doctrines founded on facts rather than theories; because facts are alone fitted to work on the heart. In theories, the understanding acts for itself; in apprehending facts, it acts subserviently to the higher powers of the soul, merely furnishing to the affections those objects for which they naturally look; and distinguishing false and seductive appearances from real sources of delight and comfort. In this way the sacred Scriptures make the fullest use of our rational powers, uniformly presenting such facts, as grow clearer the more severely they are examined: completely satisfying our understandings, as to their aptness to the great purpose of working on our hearts, and, on the whole, making our religion as reasonable, as if, like mathematical truth, it had been exclusively addressed to our intellect; while its influence on the rightly disposed heart gives such an inward proof of its divinity as no merely rational scheme could, in the nature of things, possess.

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But, to make the Scripture thus effica cious, it must be studied according to the will of him who gave it. It is said of our Saviour in the instance of his disciples,-Then opened he their understandings, that they might understand the Scriptures;' and it is said of Lydia, saint Paul's first convert at Philippi, That the Lord opened her heart, to attend to the things which were spoken of Paul.' We read of others of whom it is observed, the gospel was preached, but it did not profit them, because it was not mixed with faith in them that heard it.' What follows? evidently, that the Scripture, to be read effectually, must be read devoutly, with earnest and constant prayer to him whose word it is, that he would so impress it on our hearts, by his good spirit, that it may become the power of God unto salvation. If any man lack wisdom let him ask it of God,' says St. James, who giveth to all men liberally, and upbraideth not, and it shall be given him.'

But, one grand peculiarity of Christianity remains to be mentioned,―That it addresses us not merely as ignorant, but as prejudiced and corrupt; as needing not merely instruction, but reformation. This reformation can be accomplished, these prejudices and these corruptions can be removed, only by divine power. It is a new creation of the soul, requiring no less than its original formation, the hand of the divine artificer. The natural man receiveth not the things of the spirit of God; they are foolishness unto him.' God must reveal them by his spirit: he must produce the disposition to receive them.

Let, then, the royal pupil be carefully taught, that Christianity, is not to be examined, nor the sacred Scriptures perused, as To this end no kind of previous knowif they were merely to be believed, and re- ledge is more conducive than the knowledge membered, and held in speculative rever- of ourselves as fallen, depraved, and helpence. But, let it rather be impressed upon less creatures; and, therefore, absolutely reher, that the holy Scriptures are God's great quiring some such gracious interposition in means of producing in her heart, that awe of our favour as that which the Scripture of his presence, that reverence of his majesty, fers. Exactly as the malady is felt, will that delight in his infinite perfections, that the remedy be valued; and, consequentpractical affectionate knowledge of the only ly, no instruction can be more indispensable true God, and of Jesus Christ whom he has for the royal pupil, than that which tends to sent, which constitutes the rest, the peace, impress on her mind, that in this respect she the strength, the light, the consolation of every soul which attains to it. Let her be taught to regard the oracles of God, not merely as a light to guide her steps, but, as a sacred fire to animate and invigorate her inmost soul. A purifying flame, like that upon the altar, from whence the seraph conveyed the coal to the lips of the prophet, who cried ont, Lo! this hath touched my lips, and mine iniquity is taken away, and my sin is purged.'

That fear of God, which the Scripture, when used as it ought, never fails to inspire, is felt by the possessor to be essential wisdom and that love of God, which it is no less fitted to excite, is equally acknowledged by him whom it influences, to be at once essential virtue, and essential happiness; and both united, are found to be that pure element in which rational intelligences are formed to live, and out of which they must erer be perturbed and miserable

stands on a level with the meanest of her fellow-creatures. That, from the natural corruption of every human heart, whatever. amiable qualities an individual may possess, each carries about with him a root of bitterness, which, if not counteracted by the above means, will spread itself through the whole soul, disfigure the character, and disorder the life; that this malignant principle, while predominant, will admit but of a shadow y and delusive semblance of virtue, which temptation ever dissipates, and from which the heart never receives solid comfort. Who can enumerate the hourly calamities which the proud, the self-willed, the voluptuous, are inflicting on themselves; which rend and lacerate the bosom, while no eye perceives it? Who can express the daily disappointment, the alternate fever and lassitude of him, whose heart knows of no rest, but what this disordered world can afford?

Who then is happy? He alone, whethes

prince or subject, who, through the powerful and salutary influence of revealed religion on his heart, is so impressed with things invisible, as to rise superior to the vicissitudes of mortality: who so believes and feels what is contained in the Bible, as to make God his refuge, his Saviour his trust, and true practical holiness the chief object of his pursuit. To such a one his Bible, and his closet, are a counterpoise to all the trials and the violence to which he may be exposed. Thou shalt bide them privily,' says the Psalmist, by thine own presence, from the provoking of all men; thou shalt keep them secretly in thy pavilion from the strife of tongues.'

CHAP. XVI.

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On the Scripture evidences of Christianity.-The Christian religion peculiarly adapted to the exigencies of men; and especially calculated to supply the defects of heathen philosophy.

IF Christianity were examined with attention and candor, it would be found to contain irresistible evidences of its divine origin. Those who have formed continued trains of argument in its support, have, no doubt, often effected very valuable purposes; but it is certain, that conviction may be attained in a much simpler method. In fact, it would imply a very reasonable charge against Christianity, if its proofs were of such a nature, that none but scholars or philosophers could feel their conclusiveness.

A book exists in the world, purporting to contain the authentic records, and authoritative principles of the one true religion. It is obviously the work not of one person, or of one age Its earliest pages, on the contrary, are, beyond all sober question, the most ancient writings in the world; while its later parts were confessedly composed at a time much within the limits of historic certainty; a time indeed, with which we are better acquainted than with any other period in the retrospect of ancient history; and which, like a distant eminence brightly illuminated by the rays of the sun, is distinctly seen, while intermediate tracts are involved in impenetrable mist.

factory solution of the unparalleled difficulties which clog their hypothesis? Which of them has even attempted fully to explain the simple phænomenon of such a volume being in the world, on the supposition of fabrication or imposture?

This book divides itself into two great portions, the first containing the account of a preparatory religion, given to a single nation; the latter describing the completion of the scheme, so far as to fit this religion for general benefit, and unlimited diffusion.

Respecting the first great portion, which we call the Old Testament, the leading features appear peculiarly striking. In this book alone, during those ages, was maintained the first great truth, of there being only ONE living and true God: which, though now so universally acknowledged, was then unconceived by the politest nations, and most accomplished philosophers. And respecting both portions of this book, but especially the latter, kown by the name of the New Testament, this no less interesting remark is to be made, that, in every essential point, nearly the same view is taken of man's weaknesses and wants, of the nature of the human mind, and what is necessary to its ease and comfort, as is taken by the wisest heathen philosophers; with this most important difference, however, that the chief good of man, that pure perennial mental happiness, about which they so much discoursed, after which they so eagerly panted, but of which they so confessedly failed, is here spoken of substantially, in their notion of it, as a blessing actually possessed, and the feeling of it described in such language as bears, so far as it is possible for human expressions to bear, the stamp of conscious truth and unsophisticated nature.

May we be allowed, in this connexion, to give a superficial sketch of the defects in the system of the ancient philosophers? The belief in a life to come was confined to a few, and even in them this belief was highly defective. Those who asserted it, maintained it only in a speculative and sceptical way; and it would not be easy to produce an instance of their using any doctrine of rewards and punishments in a future state, as their instrument in promoting virtue. They decorated their system with beautiful sayings, on Against the authority of this most interest- the immortality of the soul; but they did not ing volume, numberless objections have support it upon this basis. There was, therebeen raised. But, who has clearly and sat- fore, no foundation to their fabric.__Poetry, isfactorily shown how its existence, in the indeed, had her Elysium and her Tartarus. form it bears, can be rationally accounted It appears, however, that the philosophy of for, on the supposition of its spuriousness? Greece and Rome, in proportion as it advanThat a series of records originating so vari- ced, diminished the strength of the impresously both as to time, occasion, and circum- sion which the poets had made on the minds stances, should involve some obscurity or of the vulgar, and thus the very religion of difficulty, or even in some instances, appa- the sages tended to lessen among the people rent incongruity, is surely no cause of won- the sense of a future responsibility. der: and, that these should be dwelt upon The ancient philosophers had no idea of and exaggerated, by persons hostile to the what we designate by the name of the principles which the volume contains, and grace and mercy of God. They had some which its truth would establish, is most natu- conception of his bounty, of his providenral. But, which of those objectors has ever tial care, of all his natural perfections; and of been able to substitute a system less liable to some even of his moral excellencies; for objection? Have any of them given a satis.example, of his benevolence, and justice.