their hearts, what feelings of it they cultivate, what marks of it they shew,) but treat Revelation at the same time, as totally unworthy of being considered. Yet that our heavenly Father can give us very useful information both of what we did not know before, and of what we could not know else, is at least as credible, as it is certain that we can give such one to another. And that he may with justice give some men greater advantages than others by supernatural discoveries, is no less clear, than that he may give them such advantages by their natural abilities and circumstances. If then God may do this for us, it is a most interesting question, whether he hath or not; and an indispensable precept, which the words, immediately preceding the text, express when joined with it. Despise not prophecyings: prove all things.

But there is yet a different set of persons, who confess, that both our attention, and our assent, are due to Christianity in general, but who are against discussing any of its doctrines in particular. Provided men know but enough of it, to keep them wellbehaved and quiet, nothing further, they conceive, is needful: whatever sentiments about speculative points happen to prevail, should be supported, and no disputes allowed to break in upon the peace of the world. Now it is very true, that society should not be disturbed by contentions about opinions, as it hath often been most dreadfully: nor men be perplexed about questions of mere curiosity, instead of learning better things; nor frightened, or enstranged from each other by laying stress on points of mere nicety. And the New Testament strongly forbids all these things. But still, if the Christian religion be from Heaven, it cannot be a matter of indifference, what its real doctrines are nor can its author have given us the liberty of

professing others in their stead. Some of them may seem, and perhaps may be, though that doth not follow, of small consequence to the purposes of common life: but if they convey to us just notions of God, and of those relations of ours to him, which are never the less real for not being discoverable by reason; if they instruct us in the duties, which those relations require, and form us to that state of mind, which he knows to be requisite for enjoying the happiness of another world, be their connexion with this world ever so little, surely they are important enough. Some of them also have doubts and difficulties attending them; as even the doctrines of natural religion, and the duties of morality have: but these were intended to furnish us with opportunities of shewing uprightness in judging where we are qualified to judge; and humility in submitting our shallow imaginations to unfathomable wisdom, where we are not; the exercise of which virtues here will fit us for a plentiful reward hereafter. And would men but once prevail on themselves to express their thoughts on controverted subjects with decency and candour: society, instead of suffering by debates, would receive much benefit. Christianity would be better understood; and therefore more justly esteemed, and more discreetly practised: it would be built on firmer foundations, and therefore be securer against all assaults.

There still remains a large number of Christians, I mean the advocates of the church of Rome, who are indeed by no means indifferent what doctrines are held, but vehemently oppose entering into any disquisitions about them; and would have us, instead of that, first look out for an infallible guide, and then follow him blindfold. But they have never been able to shew, that such infallibility exists among men; or

even to agree with each other determinately, in whom they should place it. And the Scripture, far from directing us to examine this one claim, and after that never to examine more, directs us in many places, but particularly in the text, by as plain words as can be written, to prove, that is, examine, all things. But were this otherwise, their pretension will require no long examination: for it is in vain to argue that such or such men cannot mistake, when it notoriously appears in fact, that they have mistaken.

Every article therefore both of morals and religion may and ought to be tried, in such a manner as can be reasonably expected from the parts, attainments, and circumstances of each person: and concerning this, we should both judge modestly for ourselves, and consult others with deference. For attempting too much will be more likely to mislead, than improve us.

But then the more general and important this duty of inquiry is, the more care must be taken to perform it aright. For many pique themselves on a most unbounded zeal for freedom of thought, and a thorough search into things, who yet by no means deserve the character which they assume.

Some of them fancy they have thought very freely upon religion. Now this is, in one sense, treating it freely indeed, but no proof of thinking upon it at all. For mere disbelieving is no more an evidence of having examined, than mere believing is. However, at least, they say, they have thrown off the prejudices, in which they were bred up: and throwing off prejudices must be right. But then they are many of them for extirpating, under that odious name, original natural dispositions in the heart of man. For instance: the propensity, that we all experience to revere an invisible power; the esteem that we all feel of justice and

truth, of mercy and goodness, of honour and decency; are as real constituents of our inward frame, as any passion or appetite that belongs to it. Yet these principles, which direct us to every thing that is good, they would persuade us to root out as prejudices; while they plead earnestly for the inclinations, that continually prompt us to vice, as dictates of nature. And a part of our nature undoubtedly they are: but a part lamentably disordered; and which, in its best estate, the other and higher was evidently designed to govern and restrain. At least, to set out with taking the contrary for granted; and condemn things at once, as groundless prepossessions, which have so respectable an appearance of being the primitive guides of life, is by no means enquiring freely.

Another false notion concerning prejudices, though at first sight a plausible one, is, that we ought to divest ourselves of all desire to find religion true, before we go about to judge of it. Now it is impossible, that a person of a worthy mind should do so. He may indeed, and will take care, not to be misled by his desire. But he neither can, nor ought to be indifferent concerning a point, on which his own eternal happiness, and that of every good man upon earth depends. Nor is this the only case, far from it, in which we are bound to wish on one side, and yet determine fairly between both. In judicial proceedings, a benevolent magistrate will constantly wish, that whoever is accused before him may prove innocent: notwithstanding which, he will try his cause with the most upright impartiality.

But if this degree of prepossession in favour of religion be right, how exceedingly wrong must prepossession against it be! What are we to think of those, and what have they cause to think of themselves, who

can take pleasure in that comfortless and horrid view of things, which infidelity gives; and triumph in believing, that there is no Reward for the Righteous, no God that judgeth the earth*! One would hope they do not see distinctly, and yet it is exceedingly visible, what malevolence to human kind rejoicing in a thought of this nature implies.

Or if they do not wish against religion in general, yet if they wish against the Christian religion, they are enemies to a doctrine, which confirms very powerfully all the great truths that reason teaches; which clears up, intirely to our advantage, many tormenting doubts, that reason leaves us involved in; and which, however it may have been perverted, (as every good thing in the world hath) undeniably is in its nature an institution the most completely fitted to make men happy in themselves and one another, in the present state and the future, that ever was. Did we then see those, who profess themselves unsatisfied about its evidence, afraid it was insufficient; grieved that the proofs appeared no stronger, and the objections so considerable; this would shew a mind, which the Scripture calls noble †, not far from the Kingdom of Godt. And at times, they most of them affect to seem thus disposed: and will assure such as press them upon the subject, that, of all things, they wish they could but be so happy as to believe. But why then were they in such haste to disbelieve, and most of them to act viciously upon their disbelief? Why would they not hear and consider first? Why will they not now reconsider the subject, and acquaint themselves with the defences of our Faith, as well as the attacks made upon it? Why do they delight in making converts of all that they can? Why are they

* Psalm lviii. 10. + Acts xvii. 2.

Mark xii. 34.