« AnteriorContinuar »
THE author knows not whether it be necessary to apologize for the extraordinary length of this sermon, which so much exceeds the usual limits of public discourses; for it is only for the reader to conceive (by a fiction of the imagination, if he pleases so to consider it) that the patience of his audience indulged him with their attention during its delivery. The fact is, not being in the habit of writing his sermons, this discourse was not committed to paper till after it was delivered so that the phraseology may probably vary, and the bulk be somewhat extended: but the substance is certainly retained.
He must crave the indulgence of the religious public for having blended so little theology with it. He is fully aware the chief attention of a Christian minister should be occupied in explaining the doctrines and enforcing the duties of genuine Christianity. Nor is he chargeable, he hopes, in the exercise of his public functions, with any remarkable deviation from this rule of conduct: yet he is equally convinced, excursions into other topics are sometimes both lawful and necessary. The versatility of error demands a correspondent variety in the methods of defending truth: and from whom have the public more right to expect its defence, in opposition to the encroachments of error and infidelity, than from those who profess to devote their studies and their lives to the advancement of virtue and religion? Accordingly, a multitude of publications on these subjects, equally powerful in argument and impressive in manner, have issued from divines of different persuasions, which must be allowed to have done the utmost honour to the clerical profession. The most luminous statements of the evidences of Christianity, on historical grounds, have been made; the petulant cavils of infidels satisfactorily refuted; and their ignorance, if not put to shame, at least amply exposed: so that revelation, as far as truth and reason can prevail, is on all sides triumphant.
There is one point of view, however, in which the respective systems remain to be examined, which, though hitherto little considered, is forced upon our attention by the present conduct of our adversaries; that is, their influence on society. The controversy appears to have taken a new turn. The advocates of infidelity, baffled in the field of argument, though unwilling to relinquish the contest, have changed their mode of attack; and seem less disposed to impugn the authority than to supersede the use of revealed religion, by giving such repreVOL. I.-B
sentations of man and of society as are calculated to make its sanctions appear unreasonable and unnecessary. Their aim is not so much to discredit the pretensions of any particular religion as to set aside the principles common to all.
To obliterate the sense of Deity, of moral sanctions, and a future world, and by these means to prepare the way for the total subversion of every institution, both social and religious, which men have been hitherto accustomed to revere, is evidently the principal object of modern skeptics; the first sophists who have avowed an attempt to govern the world, without inculcating the persuasion of a superior power. It might well excite our surprise to behold an effort to shake off the yoke of religion, which was totally unknown during the prevalence of gross superstition, reserved for a period of the world distinguished from every other by the possession of a revelation more pure, more perfect, and better authenticated than the enlightened sages of antiquity ever ventured to anticipate, were we not fully persuaded the immaculate holiness of this revelation is precisely that which renders it disgusting to men who are determined at all events to retain their vices. Our Saviour furnishes the solution:-They love darkness rather than light, because their deeds are evil; neither will they come to the light, lest their deeds should be reproved.
While all the religions, the Jewish excepted, which, previous to the promulgation of Christianity, prevailed in the world, partly the contrivance of human policy, partly the offspring of ignorant fear, mixed with the mutilated remains of traditionary revelation, were favourable to the indulgence of some vices, and but feebly restrained the practice of others; between vice of every sort and in every degree, and the religion of Jesus, there subsists an irreconcilable enmity, an eternal discord. The dominion of Christianity being in the very essence of it the dominion of virtue, we need look no further for the sources of hostility in any who oppose it, than their attachment to vice and disorder.
This view of the controversy, if it be just, demonstrates its supreme importance; and furnishes the strongest plea with every one with whom it is not a matter of indifference whether vice or virtue, delusion or truth, governs the world, to exert his talents, in whatever proportion they are possessed, in contending earnestly for the faith once delivered to the saints. In such a crisis, is it not best for Christians of all denominations, that they may better concentrate their forces against the common adversary, to suspend for the present their internal disputes; imitating the policy of wise states, who have never failed to consider the invasion of an enemy as the signal for terminating the contests of party? Internal peace is the best fruit we can reap from external danger. The momentous contest at issue between the Christian church and infidels may instruct us how trivial, for the most part, are the controversies of its members with each other; and that the different ceremonies, opinions, and practices by which they are distinguished correspond to the variety of feature and complexion discernible in the offspring of the same parent, among whom there