SERMON VI. John iv. 2. Salvation is of the Jews. VI. To O ascertain, how far natural reafon SERMON was competent to discover the duties of pure religion, was the object of my last discourse which, flowing from a just apprehenfion of the divine nature, and the relation in which we ftand to the Supreme Being, muft depend for their propriety and uniformity on the reach of our ideas, as directed to that fublime fubject; and the equal extent of them. If they be inadequate to the fubject, the duties will be imperfect; if they vary in individuals, larger and more comprehensive in fome than others, the K 3 rule SERMON rule of duty founded on them must be VI vague and varying. And from the pre ceding investigation it was by proof and example evinced; that not only the mafs of mankind, but even the wife and learned, entertained very different notions of the divine nature, and had varying and very imperfect ideas of the relative duties of man to his Creator: that, from fuch discrepance of opinion, no general rule of practice could be formed; nor on the moral conduct of mankind could fuch imperfect knowledge, as they poffeffed, of God and religion, have fufficient influence. Many of them conceived falfe and injurious notions of God and the opinions even of thofe, who might be nearer the truth, were too much involved in doubts and obfcurity, to be efficacious in gaining them to a ftrict and uniformly religious life; much lefs in promoting the practice of religion among the multitude. Yet the creative and preferving VI. preferving goodness of God, it was in- SERMON ferred, demand from beings endowed with a degree of reafon, equal to that of man, a return of rational fervice; or, in other words, the obfervance of religious duties. And to practise religion in purity and truth, we must understand its doctrines and commands. We muft comprehend them clearly, we must be throughly convinced of the divine authority, that inftituted and enjoined them or they will have no efficacy on our lives. If therefore the light of nature be not competent to this effect; God, who conferred that light on us, as he easily could, fo we must conclude as readily would, confer on us a fupplemental aid, some stronger and clearer light. How fuch fupplemental aid may be conferred, we will next proceed to enquire. He, who endowed the cultivated mind with fufficient powers, by long and la SERMON borious operations of reafon to learn to VI. know Him,. can no doubt as eafily communicate to the mind fuch knowledge of Himself some shorter way, by immediate illumination; a ray of intuitive knowledge, lighting to certain truths, to any truths, that are not above the natural grafp of that mind. For inftance, the mind can conceive the idea of a firft caufe, infinitely active and powerful. This knowledge may be acquired, through the medium of a long chain of reafoning: or it may be communicated to that mind fupernaturally and immediately. But to comprehend the manner of God's existence, exceeds the reach of human intelligence. This is a degree of knowledge, which cannot be acquired by any exertions of reafon: nor can it be immediately and fupernaturally communicated to the human mind. For to receive fuch degree of knowledge, the mind itself must be altered, its capacity enlarged, its nature changed but change the nature of the mind, and unmake the man. Hence SERMON you then we find no apparent difficulty in But the mere belief of internal illuminations, is no proof that we poffefs them for thofe fancied feelings, that are boasted by many of weak heads and warm imaginations, are as impreffive as real ones; we may be deceived by them ourfelves, VI. |