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PLAIN REASONS FOR BEING A CHRISTIAN.

INTRODUCTION.As I was born of parents who bore the Christian name, and was intructed by them from my earliest infancy in the principles and duties of Christianity, though this in itself is no reason why I should believe and submit to it, yet I think, in gratitude to them for their care in my education, and from the deference I owe to their natural authority over me, I am bound to examine the religion in which they have brought me up, that I may know whether it be consistent with the truth and reason of things, and, consequently, worthy my acceptation and belief. I am, indeed, abundantly persuaded, that religion ought to be my own free and rational choice, and that conviction, and not human authority, must be the rule of my judgment concerning it; and as I was directed by my parents to examine and judge for myself, and find the Christian religion in particular appealing to the reason and consciences of mankind, I have endeavoured to make the most impartial inquiry I am capable of, and upon the strictest examination.

I. The reason of my mind tells me, that there is a God, that is, an eternal, all-perfect Being, the original cause and preserver of all things, the great author of all the relations and dependences of things upon each other, the creator, proprietor, and therefore natural lord and governor of all the reasonable creation.

From hence it follows, that all creatures who are capable of understanding their derivation from him, their dependence on him, and their relation to him, are indispensably and necessarily obliged to pay him those acknowledgments and services, which result from, and are suitable and proper to, their respective circumstances and conditions.

And by consequence religion, that is, the worship and service of God, is the necessary duty of every reasonable creature, and ought to be maintained and kept up in the world; and every man in particular is bound to make choice of that religion, which appears to him most consonant to reason, and to carry in it the most evident marks of its being from God, and most agreeable to his nature and will.

II. As I find that religion is the necessary duty of every reasonable creature, I am farther convinced of my obligation to make use of all the helps I can, to understand wherein the nature of it doth consist. And upon inquiry, I can think of but two ways by which I can come to the knowledge of it; and these are, either the dictates of my own mind and reason, or some informations, discoveries, and revelations from God, the great object of my religious worship.

The reason of my mind is that which renders me capable of discerning what is fit and unfit in disposition and behaviour; and from hence I derive the notion, and infer the reality of moral obligation and when I farther consider the first independent mind as the author of these relations, and fitnesses which arise from them, I am convinced that it is his will that I should act suitable to them, and that I offend when I do not; and from hence I infer the certainty of religious obligation. And since this moral and religious obligation owes its rise only to my reflections upon the nature of man, and the relation I stand in to God and other beings, this is properly natural religion, or the religion of nature.

Now, though the religion of nature be prior to and distinct from revealed religion, and gives the characters by which we are to judge of the truth of revelation; yet the insufficiency of it, and, therefore, the expediency of a divine revelation, to lead men into a due knowledge of the principles, duties, and advantages of religion, appears,―

From that gross ignorance of God and duty which sprung from the general corruption and degeneracy of mankind, which rendered it highly improbable that any one in such circumstances should arise, who should be able to make the necessary discoveries of God and his perfections, and with clearness and solidity to represent men's obligations in their proper extent and compass; at least, not without those mixtures of weakness and superstition which might occasion the vicious and prejudiced to disregard his instructions, and thus abate the general success of them.

But if we could suppose his doctrines to be pure and unmixed, it is not probable they would have a general, or indeed any considerable influence over the strong bias that vice universally practised had given to men, without the marks of a proper authority to awaken them to consideration; especially as those doctrines could not but want the motives and encouragements proportionate to such an

effect.

It is indeed probable, that in such a situation men might be led to see, that by acting contrary to the reason and fitness of things, they had offended the first and most perfect mind: the natural consequence of this would be fear of punishment. This fear must be infinite and boundless, as the power of God is conceived to be unlimited, and the nature and duration of the punishment would be absolutely unknown. A consideration highly disfavourable to all endeavours to break off their sinful habits, and attain to the contrary habits of virtue.

However, if we could suppose men by such a fear of punishment persuaded to repentance that is, to cease from acting contrary to the fitness of things, and to conform themselves for the future to it,-their former violation of this unalterable law of reason would remain, and cannot in strict speaking be undone by any better behaviour afterwards; and of consequence their fears of punishment must remain.

If we suppose that men's natural notions of the divine goodness, and the forbearance that God exercises in the course of his providence, would lead them to think it probable that repentance would secure them from the dreaded punishment; such probability would, in the nature of things, be mixed with the greatest uncertainty; especially because, upon consideration, men, in the circumstances we now place them, would find, after all, their deviations from the law of reason many, and their virtue imperfect; and, therefore, there would still be uneasy suspicions whether it be consistent with the wisdom of the supreme governor, entirely to remit the punishment due to such repeated offences.

If we suppose that men might reason themselves into this firm persuasion and hope, that a return to a sincere, though imperfect virtue, would secure them from the deserved evil; yet this will not lay a solid foundation to expect that happiness, and those marks of the divine favour, which might have been hoped for, if there had been no deviations from the rule of right and fit. Here the light of nature is at an entire loss, and can never give men the necessary assurances in this important article.

If it should appear inconsistent with the perfections of Deity not to make a distinction between those who return to virtue, and

those who obstinately continue to act contrary to the fitness of things; yet the degree and manner of doing it will still remain doubtful and uncertain, this being wholly dependent on the unknown pleasure and wisdom of God. And of consequence, the light of nature cannot determine whether an imperfect virtue may not have suitable degrees of punishment in another state; or if the probability should preponderate on the other side, that God would reward a sincere, though imperfect virtue, reason could never assure us of what nature that reward should be, nor how long would be its continuance.

As every man finds himself liable to death, a resurrection would scarcely be made appear by the light of nature probable, much less a resurrection accompanied with such favourable alterations as the Christian religion discovers. In a word, if the light of nature could assure me of a future state, it could never make me certain that it should be a state of rewards, since the virtue of this life is so very imperfect, that the other life might prove a new state of farther trial.

But if it could go so far as to render it probable, that it should be a state of recompense; yet, wherein the rewards of it consist, and how long their continuance and duration shall be, it is so little capable of giving any distinct account of, that the greatest and wisest of men, who had no other guide but this, appear to have lived and died in the greatest uncertainties about them,—a full proof, that the light of nature is not sufficient to instruct us in these important articles, with any clearness and certainty: the consequence of which is, that men would want the proper arguments and motives to become virtuous with steadiness and constancy, against all the difficulties and temptations of a general and universal degeneracy.

III. Since, therefore, the natural reason of my mind appears thus greatly defective and insufficient, I have considered the other method of discovering the will of God, and the principles and duties of religion, namely, immediate revelation from God himself; and as this involves no contradiction in the nature of the thing, it must be possible to him, to whom belongs supreme and unlimited power. "Shall not he that made the eye see?" He that gave us all our conversable powers, shall he not be able to converse with us himself? Shall not the Father of spirits, who is intimately present to every being, have an access to his own offspring, so as to assure the mind that it is he himself, by such evidence, as shall make it unreasonable to deny, or impossible to doubt it? If men can make themselves known, and discover their secret thoughts to each other, surely God can make himself known to men; else we must suppose his power more bounded than theirs, and that

he wants a real perfection which they are possessed of.

And as this is possible, my reason farther tells me it is highly desirable, the better to instruct me what God is, and what I am myself; what I must do, and what I shall be: to save men the labour of a slow and tedious compass of observation, experience, and argument, which every one is not fit for, and which those who are would be glad to be assisted in; to free me from the uncertainties and fears of my mind, that arise from the consciousness of guilt, the sense of my being accountable, and the apprehensions I have of a future state; to regulate my conduct, and guide me with safety in the midst of prevailing ignorance and darkness, the mistakes and corruptions of mankind, the snares of bad examples, and the numerous temptations to folly and vice; to establish my hopes, by fixing the rule of worship, settling the conditions of pardon, assuring me of necessary assistance, and promising such rewards as are proper to support me under all the difficulties of my present duty. These things "the world by wisdom knew not ;" they were vain and mistaken in their imagination, and their foolish heart was darkened.

And as such a revelation is both possible and desirable, the probability that there hath been one, may be fairly argued from the universal ignorance and corruption that hath overspread the world, the characters of God as Father and Governor of mankind, the acknowledged goodness and equity of his nature, the sudden and astonishing reformation that hath once been in the world, the numerous pretences that have been made to revelation in all ages and nations, which seem to argue the general consent of mankind, as to the expediency and reality of it, and its necessity to give religion its proper certainty, authority, and force.

If, then, there be any religion in the world that fairly makes out its title to be a revelation from God, by such internal characters belonging to it, and such external proofs attending it, which are fit and proper in themselves to convince a reasonable and impartial inquirer, and may be justly expected in a matter of such importance; I am bound to acknowledge and submit to such a religion, and to receive it under the honourable character of a divine revelation. And as the Christian religion makes its pretensions to such a character and authority, I have endeavoured fairly to examine the proofs and evidence that attend it, as they are contained in those books which are known by the name of the New Testament, to which Christians appeal, as to the infallible rule of their faith and practice, and the sole judge of all controversies in their religion. And upon the most unprejudiced inquiry, I find,

IV. That there is the highest reason to believe, that these books are authentic and genuine, there being the same, or rather greater proofs, of their being written by the persons whose names they bear, and to whom they are ascribed, than any other ancient books have, though of the clearest credit, and most unquestionable authority. This is supported by the testimony of many writers, who either were the contemporaries of the authors of the books of the New Testament, or lived immediately after them; who frequently quote and refer to them, both amongst Christians themselves, who transcribe many parts of them in their works, and amongst the Jews and Heathens, who expressly mention them as the authors of the books ascribed to them, though they had the greatest aversion to the Christian religion; their interest obliged them to disprove it, and they had all the opportunity and power in their hands to do So. So that here there is an universal agreement, without any contrary claim, or pretension to other authors.

That the accounts they have given us in these writings are genuine and true, I argue from the characters and circumstances of the writers themselves. They were persons of undoubted integrity, as appears by the innocence of their lives, their solemn appeals to God, the strict obligations they were under to truth by the principles of their own religion, their inculcating truth and sincerity upon others by the noblest motives, their having no worldly interest to bias them, and their cheerfully sealing the testimony they gave by their blood.

They had the most certain knowledge of the things of which they wrote, which were either doctrines that they received immediately from Christ himself, or the inspiration of his Spirit; or facts, done in their own times, and of which they were either eye-witnesses, or principal agents, and which have been preserved by public memorials and solemn rites, that have obtained in all ages of the Christian Church.

Their education, capacities, and cireumstances of life, rendered it impossible for them to invent so rational, consistent, and grand a scheme as the Christian religion contains; they wrote at divers times and places, upon different occasions, sudden emergencies, and important controversies, which prevented any reasonable suspicions of combination or united fraud.

The several accounts they give of the people and affairs of the time in which, according to their own relation, the things they report happened, entirely agree with other writers of undoubted authority, which is a very strong presumption of their being authentic and agreeable to truth.

That these writings are still the same,

without any material alterations, is evident from the great value and credit they have been always in amongst Christians, who ever esteemed them as the rule of their faith and life, and the ground of their comfort and hope; from their being publicly read in the Christian churches as a part of their solemn worship; their being early translated from authentic copies, which long continued in the Christian Church, into most of the known languages of the world, and the harmony and agreement of such translations; from the quotations made from them, still remaining in ancient writers; from the constant appeals made to them by the various sects that appeared amongst Christians, in all matters controverted by them; for which reason they could not be corrupted in any material points, either by common consent, or by any particular parties amongst themselves. So that they have no marks of fraud and imposture upon them, but are attended with every character of their being genuine and pure; and have been handed down in the main without any adulteration or mixture, through many successions of ages, notwithstanding the violence of persecution, the strict search and inquiry into them, the errors and corruptions that have been introduced into the Church, the interest of crafty, superstitious, and designing men, to add or to take from them, and the endeavours of tyrants utterly to destroy them by their own intrinsic excellency and evidence, and the special protection and care of Providence.

Upon these considerations I am abundantly convinced, that the books of the New Testament have all the evidence which any ancient writings have or can have of their being authentic and genuine; and that therefore it is unreasonable to call this matter into question, when so many other writings are universally owned upon much less evidence; no man of common sense pretending to doubt of the genuineness and truth of them. And, therefore, whatsoever account these writings give of the nature of the Christian religion, I am bound to receive as the true account, and to examine its authority by those facts which they relate as the proper evidence and proof of it. Now, as I should naturally expect to find in a revelation that is really from God, suitable and worthy accounts of his perfections and attributes; so,

V. I farther find, to my great satisfaction, that the things spoken of God in the Christian revelation, are suitable to those notions of him, which I can prove the truth of by the reason of my own mind, and which have been entertained by the wisest and best of men in all ages and nations of the world. The light of nature can firmly demonstrate, and the most thoughtful and learned heathens have agreed in, the necessity of God's exis- |

tence, the absolute perfection of his nature, his immensity and absolute unchangeableness; his comprehensive knowledge; his infinite wisdom, and his almighty power; the rectitude of his nature; his boundless and extensive goodness; and his impartial equity and justice; his being the creator of the world; his being the supreme lord and governor of universal nature, and the father and friend of mankind; his being a lover of virtue, and determined finally to accept and reward it.

Now, the records of the Christian revelation are so far from containing any thing contrary to these apprehensions, that they confirm, enlarge, and enforce them. They speak of his necessary existence in a noble and comprehensive way. They describe him as filling all things, and as without the least "variableness or shadow of turning;" as the King immortal, invisible, and eternal;" as having life in himself; as the searcher of the heart, and knowing all things; as God only, that is, supremely, infinitely wise; as irresistible in power; as absolutely holy; as rich in goodness; as just in his procedure; as the Creator of the worlds visible and invisible; as upholding all things by the word of his power; as the observer of men's actionsa lover of their virtue and ready to assist them in it, and reward it. It gives the noblest representations of his claims of worship and obedience from all his reasonable creatures, of his peculiar love to mankind, and his special favour to all the virtuous and good. It describes him to our minds as seated on his throne of grace; as sending a person of the highest character, to lead men by his example and instructions to knowledge and piety, to peace of conscience and eternal happiness; as dispensing by him pardon to the penitent, comfort to the afflicted, hope to the miserable, and life to sinners under the condemnation of sin and death; as having appointed a day for universal judgment; as judging all in righteousness according to their deeds, and the advantages they enjoy; as the final punisher of the impenitently wicked; and as the everlasting portion and reward of all who, "by a patient continuance in well doing, seek for glory, honour, and immortality." These representations of God, my mind and reason highly approve of; and when I read them in the Christian records, they awaken my admiration, fill my soul with the warmest love, and excite within me a becoming reverence and godly fear.

VI. As the Christian religion gives the noblest representations of the attributes of God, I farther find that it requires the most rational and excellent worship of him, the worshippers whom the Father" declares he now seeks," being such only as worship him in spirit and in truth." The rule of the

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gospel extends only to decency and order; judgment and conscience. Such which I find but contains no directions about external are in their nature conducive to promote the pomp and pageantry. The method of wor- health, the honour, the reputation, the usefulship it prescribes is not so much by positiveness, the worldly prosperity, the peace, and rites and ceremonies, that have no intrinsic worth and excellency in them, as by a steady belief and worthy apprehensions of his perfections and providence, by fervent love, by reverence and godly fear, by hope in his mercy, by submission to his will, by the sacrifice of a broken and contrite heart, by gratitude, adoration, and praise, and by fervent humble supplication and prayer. In a word, by the exercise of all holy dispositions, by purity of soul, and a constant careful imitation of God in all the virtues of a holy life.

I find all the writings of the New Testament abound with precepts of this kind; and as to such positive institutions as are enjoined by it, they are but few, and these not burdensome in their observance; not pompous and costly, not tending to, and encouraging of superstition; but plain and significant, designed either to represent the peculiar purity of the Christian profession, when men take it on them, or as memorials to perpetuate the remembrance of those important facts, upon the certainty and knowledge of which the authority and efficacy of Christianity doth entirely depend: and at the same time suited in every part of them to promote the purposes of piety, and universal fervent charity; appointed as obligations upon men, to be more careful and exemplary in their behaviour, and to abound in all the virtues of a good life; and to assure them on the part of God, that if they act agreeable to their obligations and professions as Christians, they shall be made partakers of the most valuable and durable blessings in his everlasting kingdom and glory.

And though these institutions are supported by the authority of an express command, yet in order to prevent all possible abuse of them, the Christian religion farther expressly declares, that whatever claims men may hereafter make to the rewards of a better world, from their having worn the name of Christ, or enjoyed the external privileges of his religion, they shall not be accepted upon this foundation; but that they themselves shall be rejected, if they are found workers of iniquity; and that none but such as fear God and work righteousness, shall receive the recompense of righteousness and glory.

And therefore I am pleased farther to observe, that as the Christian religion places the worship of God in the exercise of suitable affections, and in the regular piety and virtue of a good life, it farther lays down and inculcates such rules and precepts of substantial holiness, as are reasonable in themselves, perfect in their kind, and well approved of by my

satisfaction of every individual person living and dying; such which are suited to the particular stations, characters, and circumstances of men in life; and which are therefore calculated to promote the ends of civil government, and the peace and welfare of civil society; enjoining all to cultivate and maintain the most fervent charity and love, to be merciful in disposition and practice, to follow the things that make for peace, not to receive men to doubtful disputations, not to censure or judge one another upon account of differences in opinions, but that such as are strong should bear with the weak, and all endeavour to maintain the unity of the Spirit in the bond of peace; doing good for evil, loving and praying for our enemies, and cheerfully forgiving offences and injuries against us. So that however Christianity may have been abused by some, to support a secular interest, I am abundantly convinced it is not from any tendency of its precepts to disturb the order of civil government, or alter the constitution and form of it amongst any nations of the world; the great view of it being to engage men to govern their passions, to be of the most just, generous, and friendly dispositions to others, to discharge the duties of their respective stations, either employing themselves in honest labours or public services; magistrates ruling diligently as ministers of God for good, and subjects living quiet lives in all godliness and honesty.

VII. As the worship which the Christian religion enjoins is thus worthy of God, and all its precepts for the conduct of life thus rational and perfect; so I farther find the motives it proposes are weighty and sufficient, if duly considered and attended to, to determine men in the choice of that course which it recommends; all of them worthy the perfections of the blessed God, and suited to the circumstances of his degenerate, offending, and guilty creatures.

The assurance of pardon through the blood of Christ, and of the assistance of his good Spirit under all the difficulties of our present duty, are exceedingly favourable, and carry in them the noblest encouragement to obnoxious and disabled sinners, when they entertain the thoughts of returning to God their sovereign, and happiness; and indeed absolutely necessary to reconcile them to, and render them successful in, such an attempt. For what heart can any one have to begin the difficult work of breaking off his sins, and to enter upon a life of holiness, or what prospect of success, but under the comfortable assurance that his past offences shall be forgiven, and that he shall receive all necessary

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