when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. You know the sequel of this history, that from that time this zealous persecutor of our religion became as zealous a witness, and an apostle of it; spent the rest of his life in preaching the faith which once he destroyed; and, after having suffered numberless tribulations in its defence, at last laid down his life for its sake.

If the whole evidence of Christianity rested upon the single case of St. Paul, that religion, even then, would have better proofs of its truth, than any rival religion in the world. The single testimony of this one apostle for his religion, considered in all its circumstances, carries in it more force and demonstration, than the evidence of all the witnesses for Mahometanism put together. His writings shew that he was no fool, and his sufferings that he was no impostor; and, admitting only the supposition that he was a man of sense and probity, an impartial review of the case will tempt you to make the same confession with Agrippa in the text, Almost thou persuadest me to be a Christian.

My design however at present is to lay my foundation wider, and to represent to you the proofs of our religion in a more general way. In order to which I observe,

First, That a divine revelation was highly expedient, as it was much wanted in the world, especially

Acts xxvi. 13, 14, 15.

upon the following accounts: to discover a perfect rule of duty; to enforce the observation of it by proper motives and sanctions; and, in case of failure, to teach men the conditions of pardon, and the means of reconciling themselves to God.

Mankind were in great want of a proper rule of duty, the wisest of them being unable to frame one that was perfect, without blemish or defect; and the far greater part utterly unable either to discover one for themselves, or to judge rationally of the merits of those of others. There is no reason to think that the generality of men had either more leisure or greater abilities for inquiries of this kind formerly, than they have at present. And what rule of moral conduct could you now expect from the lower classes of mankind? If it be said that they must submit to the rules of their superiors, I ask, who these superiors are? The philosopher, as such, has no authority over the plainest countryman alive; and if the latter will not receive his dictates freely, the former has neither right nor power to impose them. Let us then call in the assistance of the civil magistrate, and suppose him to enforce a system of duty by civil penalties. Still you see it must be left to the discretion of the magistrate, what system of duty he will choose to enforce; and to his will and pleasure, whether he will enforce any at all. But suppose the magistrate both well disposed and able to judge in this affair, then indeed some good may be done, as he may give some countenance to the cause of virtue, and punish at least the grosser instances of vice. But numberless crimes must escape his notice, and some perhaps may even defy his power. And then as to rewards, no magistrate upon earth can make

such provision, as to render to every man according to his work, and assign to his subjects special advantages in proportion as they conform themselves to his laws. So that, be his rule of morality as perfect as it will, it must in a vast variety of cases be left entirely unsupported. Revelation therefore is highly expedient and useful in this view, viz. to enforce a proper rule of duty, as well as discover and fix it. And accordingly some persons, who will not allow it to be necessary in the last mentioned respect, yet admit of its being so in the other. If it suggests to any one more knowledge, and more motives for the practice of virtue, than otherwise a man can have; if it supplies him with more arguments and reasons to engage him to do his duty, or sets them in a plainer and clearer light than they would be without revelation, in this case it becomes of singular use and service to mankind".

Besides this, revelation is necessary, when men have once transgressed their duty, to teach them the conditions of pardon, and the means of reconciling themselves to God. Every sinner, who considers things, must be sensible that he is upon ill terms with his Maker, and that his iniquities have separated between God and him. And if he hath any thoughts of renewing his acquaintance, and making his peace with God, he must be very solicitous to know whether any thing in his own power can contribute towards such a reconciliation. His reason perhaps may tell him, that sorrow for what is past, and amendment for the time to come, are the most probable means of recommending him to the divine

d Dr. Sykes's Prin. and Connex. p. 244, &c.

compassion. But his reason can give him no complete satisfaction in the point: and it may persuade him, that God in his justice is more concerned to punish the offender, than in his mercy to forgive the penitent. Besides, this same reason of his, if it be corrupted by wrong education, or influenced by superstition, (which is likely enough to be the case,) will be more apt to lead him wrong than right; and instead of real amendment, will make him have recourse to some ridiculous rites and superstitious vanities, which, though very troublesome to himself, are of no estimation in the sight of God, and have no manner of tendency to regain his favour. In this situation, how desirable must it be to have a messenger as it were from heaven, with the offers and the conditions of pardon in his hand! and how beautiful would be the feet of him that bringeth such good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation e!

As revelation was highly expedient, and much wanted, upon these several accounts; so, considering the perfections and goodness of God, men might humbly hope that he would afford one. They have not indeed any right to it, nor could they reasonably complain of being unjustly dealt with, if it was withheld. But, however, though not due from the justice, it might humbly be expected from the mercy of God; and they might hope that a Being of his gracious goodness would give them some intimations of his will, as their highest perfection consisted in knowing and obeying it. And it seems indeed a

e Isaiah lii. 7.

little wonderful, that men who talk so much of the benevolence of the Deity, as our modern unbelievers affect to do, should not be able to see that this must incline him to vouchsafe his assistance, where it is so much wanted, and of so great use, to give light to them that sit in darkness and in the shadow of death, and to guide their feet in the way of peace1. If the God and Father of mankind can leave them exposed and helpless, as the ostrich does her eggs in the earth, forgetting that the foot may crush them, or that the wild beast may break them; if he is hardened against his offspring, as though they were not his; notwithstanding we cannot perhaps complain of the justice of such proceeding, because we have deserved it, yet admire the benevolence of it let him who can. A being of another character could do no less, and a being of a benevolent one would surely do more; it might very reasonably be expected, that he would make some discovery of his will, and that, as the Psalmist argues, because gracious and righteous is the Lord, therefore will he teach sinners in the way h.

Having thus asserted the want of a revelation in general, and shewn that there was some reason to expect one, let us now cast our eyes upon that of the gospel in particular, and see whether the contents of it be worthy of God, and the proofs of it such as ought to satisfy a reasonable man. For though its being worthy of God is in itself no direct proof that it actually came from him, yet, on the other hand, if it contains any thing plainly unworthy of God, that will prove that God is not the author of it:

f Luke i. 79.

g Job xxxix. 14, 15.

h Psalm xxv. 8.