where is reason when there is the dread of an emperor?' And what room is there for argument and choice when he who refuseth to assent is threatened with banishment or death?' Again: It is the property of religion not to compel but to persuade, as I said just now. Our 'Lord himself does not use violence, but leaveth men to the freedom of their own choice. Speaking to all, he says, "If any will come after me." And to the disciples, "Will ye also "go away ?" And we can proceed still farther. For to Christian writers we can add Christian emperors who were of the same sentiment: particularly Constantine, whose edict' in the year 313, gives full liberty to all men to act according to the best of their judgment in things of religion. And if his future conduct cannot be reconciled with this edict, we must say that some circumstances of affairs induced him to act contrary to his better sentiments, and juster determination. Jovian, upon his accession, after the death of Julian, published an edict of universal toleration, for which he was applauded by Themistius. His successor Valentinian, was of the same sentiment, and was a great example of moderation to all men; as we learn from 'Ammianus Marcellinus, and otherwise. с The same has been the sentiment of many learned Gentiles. Among these must be men-tioned in the first place the emperor Julian, whose avowed principle and open declaration was, that fall men should worship God in their own way without any molestation from him. And, if at any time he bore hard upon the Christians as such, it must have been contrary to his professed judgment and opinion. Themistius argued strongly for allowing to all men liberty to worship God according to their own sentiments: first in his consular oration to Jovian, and again, afterwards, in an oration to Valens. Libanius' often pleads the cause of religious liberty. Ammianus Marcellinus was in the same sentiment, as is apparent from his condemning the law of Julian, wherein he forbade the Christians to teach grammar and rhetoric; and from his commending 'the emperor Valentinian for not interposing his authority in things of religion. 7. We cannot justify the laws and edicts of Christian emperors, which prohibited the prac tice of the religious rites of Gentilism upon heavy pains and penalties, such as confiscation of goods, banishment, or death, or exclusion from civil and military offices. This must be a necessary corollary and inference from the two foregoing observations: for, if Jesus Christ gave no orders to propagate his religion by external force and violence; and if all wise and understanding men of every sect, condemn compulsion in things of religion; it must evidently follow, that they who practise such methods in things of religion are not to be justified. Nevertheless, possibly, some pleas may be here offered which may deserve consideration. For, first, it may be said that Gentile people were not, and could not be good subjects to Christian emperors. Secondly, their practice of divination was of dangerous consequence. First, It may be pleaded that Gentile people were not good subjects to Christian emperors.. To which several things may be answered. For if they were guilty of any actions contrary to the peace of society, or inconsistent with allegiance to the supreme magistrate, or any other magistrates, they were justly liable to punishment by the laws of the empire, and of every other civil government whatever. But farther, great allowances were due to their prejudices. For the superstitions of Gentilism had long been the religion of Rome, and of all mankind in general and they should have been treated with great mildness and gentleness, patience, and long-suffering. The best reasons and arguments were to be proposed to them and they should have been repeated again and again: by which means error would have been gradually subdued, and overcome, and rooted out. There never were before, and never will be again, such subjects as the primitive Christians, who prayed for their persecutors. The Christians them-selves, after having enjoyed a short sunshine in the times of Constantine and his sons, were not so meek and patient under Julian as they had been before. Once more, and finally, the Gentiles were good subjects to the Christian emperors. Otherwise so many of them would not have been employed in the highest offices of trust and honour. I say from principle, or interest, for love or fear, they generally were good subjects: but if they had been protected and indulged in the practice of their rites, they would have been more cheerful and hearty in their allegiance and subjection to Christian emperors and other Christian magistrates. Secondly, It may be pleaded that all Gentile people in general were fond of divination, which must have been of dangerous consequences; for they thereby endeavoured to pry into futurity, and aimed to know beforehand the succession of princes, and other events. To which I answer, that Christian ministers, and other understanding Christians, might by reasons and arguments shew the folly and absurdity of that practice. And Christian magistrates might justly lay it under restraints, and might either abolish it and absolutely forbid it by law, or reduce it into such order, and put it under such regulations as were expedient for the public safety. We formerly alleged some laws of Constantine, to which the reader is now referred if he pleaseth. b Upon the whole then, we do not justify all the laws and edicts of Christian emperors before recited. And we are of opinion that Gentile people might, and ought to have been protected in the exercise of the rites and ceremonies of their religion: provided nothing was done contrary to good manners, or inconsistent with the peace of society, and allegiance to magistrates. But we do not say that Christian magistrates were obliged to encourage Gentilism. Far from it. Upon this point we have already said what is sufficient in the third section of this article: where it was shewn that Christian emperors were under no obligation to continue the allowances, which had been hitherto made out of the public treasury, for maintaining the Gentile priesthood or their sacrifices. When those allowances were withdrawn Gentilism would sink of itself; and the reasons and arguments of understanding Christians, calmly proposed, would complete the downfal and overthrow of the ancient superstitions, and much better than any methods of external force and compulsion. And if there had been still some remains of the ancient superstitions of Greece and Rome, it could have been of no bad consequence; for Christianity to this very day has its adversaries; and, perhaps, always will have; and by them Christians are tried and improved. 8. The Christian religion is able to uphold and recommend itself without worldly encouragements, and without the aid of external force and compulsion. It is manifest that it is able so to do, because it spread and was propagated in the world for a good while, without such aids and supports, and under external discouragements of every kind : and it must be always able so to do. The ground and reason of this is, that it is in itself reasonable and excellent, and approves itself to the unbiassed reason and judgment of mankind. And its high original, as a divine relation, has been attested by works of divine power, performed by Jesus Christ, and his apostles after him, whom he entrusted with the preaching of his religion. The miracles performed by them, (not now to insist on any other considerations,) are a good proof that they had a divine commission. 9. Once more, and lastly, having now seen in ancient Jewish and heathen writers so many testimonies to the accomplishment of our Saviour's predictions concerning the destruction of Jerusalem, and to the books of the New Testament, and to the facts of the evangelical history, and therein to the truth of the Christian religion; must we not be hereby induced, not only cordially to embrace it, but likewise to recommend it to others, according to the best of our ability? The religion of Jesus was intended to be universal. It has in it no restrictive precepts or ordinances, limiting it to any one place or people. And as our Lord himself said in his conference with the woman of Samaria: "The hour cometh when ye shall neither in this mountain, nor yet in Jerusalem, worship the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth :" John iv. 21-23. And after his resurrection, renewing his commission to his apostles, he tells them that "repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem:" Luke xxiv. 47, and see Matt. xxviii. 19, 20. St. Peter, when delivered from Jewish prejudices, says: "Of a truth I perceive that God is no respecter of persons, but in every nation he that feareth him, and worketh righteousness, is accepted of him." And saith St. John: "We have seen and do testify that the Father sent the Son to be the Saviour of the world:" 1 John iv. 14. The gospel then is designed for all: and it is a great blessing upon many accounts, which need not be here enumerated. St. Paul therefore says: "It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners:" 1 Tim. i. 15. If we are disposed to communicate this blessing, and recommend the Christian religion to others, there are two or three observations which may be mentioned here as deserving our regard. (1.) Let us take care to form right conceptions of it, and understand it, as it is in truth. For otherwise, possibly, we may lead men into error, and pervert instead of improve them. And if we misrepresent the Christian doctrine, we may expose it, and obstruct the progress of it, and occasion invincible prejudices in the minds of some who are well disposed. Would it not be a melancholy case if ever we should meet with a Malabarian Braman, or other Indian priest, hitherto unacquainted with revelation, speaking more justly of the powers of human nature, and of the divine perfections than a Christian missionary? The Christian religion can be learned with certainty from the books of the New Testament only; which are the authentic records of the doctrine taught by Christ, and his apostles. And there are in it some texts especially, which, if attended to, will at once assure us of its great design such as these and divers others: Mark xii. 28-34. "A scribe came to our Lord and asked him, which is the first commandment of all? And Jesus answered him: The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like, namely this: Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. The scribe said unto him; Well, master, thou hast said the truth: for there is one God, and there is none other but he; and to love him with all the heart, and with all the soul-and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him: Thou art not far from the kingdom of God." And says St. Paul: Tit. ii. 11—15. « The grace of God, which bringeth salvation, has appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world: looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works." By all which we learn that the Christian religion is not a speculative science, but a plain and strict and comprehensive rule of life. Agreeable hereto, says Eusebius of Cæsarea: What else does the name of Christian denote, but a man, who by the knowledge and doctrine of Jesus Christ is brought to the practice of sobriety, righteousness, patience, fortitude, and the religious worship of the one and only God over all?' Nor can it be taken amiss, if I here refer to the philosopher Alexander of Lycopolis, one of the witnesses in this volume, who also appears to have had just apprehensions concerning the Christian philosophy, as intended by plain precepts, without nice disquisitions, ⚫ and intricate reasonings, to promote virtue among all men, and even the lower ranks and com'mon people.' (2.) We ought to live according to the rules of our holy religion, and endeavour to excel in mutual love, and every other virtue. This is incumbent upon both the teachers and the professors of the Christian religion; and it will be the most effectual recommendation of it to others. Says our Lord, John xiv. 21, "He that hath my commandments, and keepeth them, he it is that loveth me.”—Again, xiii. 34, 35: "A new commandment give I unto you, that ye love one another: as I have loved you, that ye love one another. By this shall all men know that ye are my disciples, if ye have love one to another." And says the apostle Paul: "Let every one that nameth the name of Christ depart from iniquity: 2 Tim. ii. 19. (3.) I cannot but think it may be of use to promote learning and knowledge. When Jesus Christ came, and when his apostles preached the gospel, it was an age of learning and politeness. Arts and sciences flourished greatly; and the Greek learning was spread all over the Roman empire, of which Judea was a part. Men must be rational and civilized Euseb. H. E. 1. i. cap. 4, p. 15 et 16. And see in this work, Vol. ii. p. 364. b See p 308. before they can be Christians. Knowledge has a happy tendency to enlarge the mind, and encourage generous sentiments. Hereby we may hope to deliver men from superstition, bigotry, and persecution, which have been some of the greatest blemishes in the human conduct. As arts and sciences are now in a flourishing condition, in a great part of the world, we may hope it will have a kindly influence, and contribute to the advancement of Christianity in its genuine purity and perfection. Not many years since was published by a pious and learned author, though he concealed his name, a small tract, entitled, Five several Schemes of Christian Reli gion: the last of which is summarily represented by him in these terms: In the next period of time we hope Christianity will be piety and virtue, with an improvement from the Greek and • Roman moralists, corrected and perfected by the gospel.' a And here I put an end to my long work, hoping, and praying that it may be of some use to promote good learning, and true religion. a In the year 1738. The Tract has been ascribed to Dr. Jeffery, Archdeacon of Norwich. |