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The Importance of RELIGIOUS KNOWLEDGE to the Happineſs of Mankind. A SERMON PREACHED BEFORE The SOCIETY for propagating CHRISTIAN KNOWLEDGE: At their Anniverſary Meeting IN The HIGH CHURCH of Edinburgh, ON Monday, January 1. 1750. And publiſhed at their DESIRE.

By HUGH BLAIR A.M. One of the Miniſters of Canongate.

To which is ſubjoin'd A ſhort Account of the PRESENT STATE of the SOCIETY.

EDINBURGH, Printed by R. FLEMING, for A. KINCAID, M.DCC.L.

A SERMON PREACHED IN The HIGH-CHURCH of Edinburgh, BEFORE The SOCIETY for propagating CHRISTIAN KNOWLEDGE.

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ISAIAH xi. 9. They ſhall not hurt nor deſtroy in all my holy Mountain: For the Earth ſhall be full of the Knowledge of the Lord, as the Waters cover the Sea.’

THIS Paſſage of Scripture is underſtood, by all Chriſtian Interpreters, to refer to the Days of the Goſpel. The Prophet is deſcribing in the Context the Influence of the Meſſiah's Reign, extending thro' all Nature, and producing univerſal Happineſs. This, in its full Accompliſhment, doubtleſs, is yet future, and reſpects ſome more advanced Period [2] of the Kingdom of God, foretold in other Paſſages of the prophetick Writings; when true Religion ſhall univerſally prevail, and the native Tendency of the Goſpel attain its entire Effect. In the Proſpect of this, the Prophet ſeems to riſe above himſelf, and celebrates thoſe happy Days in the moſt ſublime, figurative Strain of Eaſtern Poetry. He opens a beautiful View of the State of the World, as a State of returning Innocence. He repreſents all Nature flouriſhing in Peace; Diſcord and Guile aboliſhed; the moſt hoſtile Natures reconciled, and the moſt ſavage tamed and reformed. The Wolf alſo ſhall dwell with the Lamb; and the Leopard ſhall ly down with the Kid: And the Calf and the young Lion, and the Fatling together, and a little Child ſhall lead them. And the Cow and the Bear ſhall feed, their young Ones ſhall ly down together; and the Lion ſhall eat Straw like the Ox; and the ſucking Child ſhall play on the Hole of the Aſp, and the weaned Child ſhall put his Hand on the Cockatrice Den. They ſhall not hurt nor deſtroy in all my holy Mountain: For (aſſigning in the Text the Cauſe of this great and happy Revolution) the Earth ſhall be full of the Knowledge of the Lord, as the Waters cover the Sea.

[3] UPON reading theſe Words, we muſt immediately perceive the great Encouragement they give to all good Deſigns, for promoting Religion in the World. When we engage in this Cauſe, we have the Comfort, not only of being engaged in a good Cauſe, but alſo in one that will undoubtedly be ſucceſsful. For we are here aſſured, by the Divine Promiſe, that Truth and Goodneſs ſhall at length prevail, and the increaſing Light and Influence of Religion prove the Cauſe of general Order and Happineſs. It is a noble and animating Thought, that, in ſuch Deſigns, we co-operate with God for advancing the Kingdom of the Meſſiah, and work upon his Plan with all the Force of eternal Providence on our Side. Nor ought we to be diſcouraged by thoſe unfavourable Circumſtances, which at preſent ſeem to make againſt us. Tho' the Ignorance, Superſtition and Corruption that now fill ſo much of the World, have a dark and myſterious Aſpect, it is not beyond the Power of that ſupreme Being, who brings Light out of Darkneſs, to unravel all thoſe perplexed Appearances, and gradually to extricate Mankind from the Labyrinth of Vice and Error. From the [4] preſent State of the World, it is not more unlikely, that the Goſpel ſhall one Day be univerſally received, and exert its entire Influence on the Hearts of Men; than once it was, that it ſhould reach ſo far, and demoliſh ſo much eſtabliſhed Superſtition as it has already done. At the Riſe of Chriſtianity, there was as great a Diſproportion betwixt the apparent human Cauſes, and the Effect which has been actually produced, as there is, in our Times, betwixt the Circumſtances of Religion in the World, and the Effect which we farther expect. The Sun of Righteouſneſs having exerted its Influence ſo far, in breaking thro' the thickeſt Darkneſs, we may juſtly hope, that it is powerful enough to diſpel all remaining Obſcurity, and that it will aſcend by Degrees to that perfect Day, when Healing ſhall be under its Wings to all the Nations. A little One ſhall become a Thouſand, and a ſmall One a ſtrong Nation: I the Lord will haſten it in its Time *.

BESIDES this Encouragement to our Endeavours for advancing Religion, there is to be obſerved in the Text, a preciſe Connection marked [5] betwixt the Increaſe of religious Knowledge and the Happineſs of Mankind. The Knowledge of the Lord filling the Earth, is diſtinctly aſſigned as the Cauſe, why they ſhall not hurt nor deſtroy in all God's holy Mountain. To this I am principally to lead your Thoughts; as a Subject properly ſuited to the Occaſion of our Meeting, and peculiarly neceſſary, as I conceive, to be inculcated, in the preſent Times, which ſeem to be waxing indifferent, more and more, to all religious Principles. Whether Chriſtianity ſhall be propagated further or not, is treated as a Matter of no great Concern to Mankind. Opinions prevail, that moral Virtue may ſubſiſt, with equal Advantage, independent of Religion. For moral Principles great Regard is pretended: But Articles of religious Belief are thought abſtract Things; remote from Life; Points of mere Speculation and Debate; of very inconſiderable Influence on the Actions of Men. The general Conduct of Mankind, it is argued, will always proceed upon Principles and Views of another Nature; and therefore, religious Knowledge ſtands in no neceſſary Connection with their Improvement or Happineſs. Fact and Experience is alledged for [6] this. Even amongſt many, who would not be ranged on the Side of Unbelief, this looſe and indifferent Spirit too much prevails; and hence, the Profeſſion of Religion amongſt us is too viſibly ſinking into Diſrepute. How adverſe all this is to the Deſign which the preſent Diſcourſe is intended to recommend, needs not be ſaid. How adverſe it is to the general Welfare and moſt real Intereſts of Mankind, I hope, ſhall be made evident to candid Minds.

BY the Knowledge of the Lord, is not to be underſtood the natural Knowledge of God only. It is plain, the Prophet ſpeaks of thoſe Times of the Meſſiah, when more enlarged Diſcoveries ſhould be made to Mankind of the Divine Perfections, and of the Meaſures of the Divine Adminiſtration, than mere unaſſiſted Reaſon could reach. Our natural Notices of God and Religion are not laid aſide by Chriſtianity, but cleared from Error, confirmed by higher Evidence, and carried into a wider Field. In this enlarged Senſe of religious Knowledge, to make its Importance to the Happineſs of Mankind appear, let us conſider Man,

  • I. As an Individual,
  • AND II. As a Member of Society.

I. CONSIDERING Man, in his ſingle Capacity, as an Individual, our Inquiry ſhall here begin, of what Importance it is to him to have juſt and true Principles of religious Belief. This divides itſelf unto two grand Branches: With reſpect, firſt, to his Improvement; and next, to his Conſolation.

1. As to the real Improvement of Man; the Advancement of his Nature in what is morally valuable and uſeful; the Acquiſition of ſuch Diſpoſitions and Habits, as fit him for acting his Part well on this Stage, and prepare him for a higher State of Life and Action hereafter: What Benefit does he receive, in theſe Reſpects, from religious Knowledge and Belief? It muſt be obvious, that all Increaſe of Knowledge is Improvement to the Underſtanding. The further its Sphere extends, the more Objects that are ſubmitted to its View and Contemplation, eſpecially when thoſe Objects are of intrinſick Excellence, the more that underſtanding Power, which is the Glory of Man, [8] is in the Courſe of attaining its proper Strength and Maturity. Hence Truth is juſtly ſaid to be the Food of the Soul. But were the Knowledge of Religion merely ſpeculative, tho' the Speculation muſt be allowed to be noble, yet leſs could be ſaid of its Importance. We recommend it to Mankind, as forming their Hearts. Pure and exalted Conceptions of the Deity, ſuch as Religion gives us;—The univerſal Father and righteous Governor of the Univerſe;—the Author of every good and perfect Gift; himſelf the Standard of unſpotted Perfection and Goodneſs;—conducting his whole Adminiſtration with an eternal Regard to Order, Virtue and Truth;—ever favouring the Cauſe, and ſupporting the Intereſts of Righteouſneſs, and righteous Men;—and applying to this the whole Force of Omnipotence, and the whole Art of unerring Wiſdom, from the Beginning to the End of Things:—Such Conceptions of the Deity naturally deſcend into the Heart; kindle in it the Love of Goodneſs, and eſtabliſh a Perſuaſion of its being our higheſt Intereſt. They give a peculiar Strength and Fortitude to the Mind in the Practice of Virtue; and they promote a chearful Acquieſcence in this ſupremely [9] wiſe and righteous Adminiſtration, whatever Trials and Sufferings may ariſe.

ALL the Doctrines peculiar to Chriſtian Revelation are great Improvements of what the Light of Nature imperfectly ſuggeſts. A Diſpenſation of Providence is made known to us, particularly ſuited to the Exigencies of Man: Calculated for recovering him from that corrupt and guilty State, into which, Experience bears Witneſs that he is fallen, and reſtoring him to a State of Integrity and Favour with his Creator. The Method of carrying on this great Plan is ſuch as gives us the moſt affecting Views of the Importance of Holineſs and Goodneſs, and of the high Account in which it ſtands with God. The Son of God appearing on the Earth, and dying as a Propitiation for the Sins of the World, that he might bring in everlaſting Righteouſneſs *; that he might purge our Conſcienceſ from dead Works, to ſerve the living God ; that he might redeem us from all Iniquity, and purify unto himſelf a peculiar People, zealous of good Works . Such a gracious and merciful Interpoſition of the Creator of the [10] World, ſo diſtinguiſhing a Proof of his Concern for the moral Intereſts of Mankind, is moſt proper to warm the Heart with Devotion; and adds to the Cauſe of Goodneſs the Force of every Motive from Gratitude and ingenuous Affection. Theſe Diſcoveries of the Goſpel have this further Effect, to eſtabliſh an unſhaken Confidence in God. They afford ſomething to the Mind, on which it can lay hold as the Security of its Hope; when, with a Certainty far beyond that of mere abſtract Argument, it appeals to Matter of Fact; and is taught to ſay, He that ſpared not his own Son, but delivered him up for us all, how ſhall he not with him alſo freely give us all Things *? Hence the great Encouragement to the Repentance and Reformation of Sinners, from the Hope of Acceptance with God thro' JESUS CHRIST, and from the Belief of a Divine Aſſiſtance communicated to the Upright in Heart. Whilſt the Government of God is thus rendered moſt amiable, placed in a Light moſt encouraging to every virtuous Mind; there is, at the ſame Time, ſomething extremely awful and ſolemn in the whole Doctrine of the Redemption. It [11] naturally ſtrikes the Mind with Reverence for the Divine Law; pointing at ſome deep Malignity in Sin, ſome dreadful Conſequences flowing from it, unknown perhaps in their Cauſes, and in their whole Extent, to the human Mind, which moved the Creator of the World to depart from the ordinary Laws of Providence, and to undertake the Reſtoration of guilty Creatures, by a Method ſo aſtoniſhing. Hence, Mankind are awakened to ſerious Reflection. Hence, ſuch Views ariſe of the Laws under which they are placed, and of the Ends of Being they are bound to fulfil, as give Solemnity to Virtue, and reſtrain them from trifling with Life: Eſpecially, when to this is joined the Diſcovery of Life and Immortality by the Goſpel; the Connection in which this Life ſtands with a future eternal State, for which we are now under Probation; in a Courſe of Diſcipline; which, according as by Divine Aſſiſtance it terminates in our Improvement in Virtue, or, thro' our own Miſconduct, leaves us in a corrupt unimproved State, will diſmiſs us to laſting Abodes either of Puniſhment or Reward. This is far above thoſe faint interrupted Hopes, thoſe feeble ineffectual Reaſonings, which mere natural [12] Light ſuggeſts, concerning the future Condition of Mankind. Here we find, what alone can be of any conſiderable Weight with Men in Practice,—direct Promiſe and Threatning,—an authoritative Sanction given to a Law,—the Governor revealed,—and the Motives addreſſed to Hope and Fear, urged home on the Mind by, Thus ſaith the Lord of Hoſts. Nor are Circumſtances wanting to impreſs the Imagination in the livelieſt Manner. The Reſurrection of the Body, the Solemnity of a future Judgment, the deciſive Sentence, the final Separation, and the everlaſting Manſions of the Good and the Bad, are all ſet forth in ſtrong and affecting Colours. In ſhort, a great and magnificent Plan of Divine Adminiſtration is in Part opened; and nothing is omitted that may give Mankind the deepeſt Senſe of their being all the Subjects of the moral Government of God.

THE Bounds of this Diſcourſe have allowed me to give but an imperfect View of the great Principles of Religion. From theſe Hints, however, we may recollect ſo much of the Chriſtian Doctrine, as will be a ſufficient Foundation for an Appeal to every impartial Mind, whether [13] the Knowledge, the real and firm Belief of theſe Principles of Religion, be not ſtrictly connected with the Improvement of Man; and thereby of the higheſt Importance to his Happineſs. I reaſon now with thoſe who admit, that to be virtuous and good is real Improvement and Happineſs. Let them lay what Streſs they will upon Conſcience, upon its natural Authority within, and the Force and Evidence of its Dictates: Obſtinate ſure they muſt be, who will not grant, that the natural Tendency of theſe religious Principles is to ſupport the Dictates, and confirm the Authority of Conſcience; to awaken, on various Occaſions, the moſt uſeful Feelings; to provide additional Reſtraints from Vice, and additional Motives to every Virtue. Who dares ſay, that there is no Caſe in which Conſcience ſtands in real Need of ſuch Aſſiſtance, to direct, where there is ſo much Uncertainty and Darkneſs; and to prompt, where there is ſo much Feebleneſs and Irreſolution, and ſuch a fatal Proneneſs to Vice and Folly?

BUT how good ſoever the Tendency of religious Principles may be, their actual Significancy and Influence on Life will ſtill be called in [14] Queſtion. This Tendency is by various Cauſes defeated: Betwixt the Belief of religious Principles, and correſpondent Practice, it will be ſaid, that Experience ſhows there is no neceſſary Connection; nor can the Propagation of the one at all aſſure us, that proportionable Improvements will follow in the other.—This is in Part allowed: As we allow, that Knowledge and Belief admit of various Degrees, before they arrive at that Chriſtian Faith, which the Scripture repreſents as certainly purifying the Heart. But, tho' the Connection be not neceſſary betwixt Knowledge and Practice, I hope it will not be denied, that ſome Connection there is. Here there is one Avenue to the Heart. If the Tendency of religious Knowledge be good, Wiſdom muſt direct, and Duty oblige us to cultivate it. For Tendency will, at leaſt in ſome Caſes, become effectual; in more Caſes, probably, than are taken notice of amidſt the Hurry of the World. Beſides the known and diſtinguiſhed Examples of true Religion and Virtue, which, in every Age of Chriſtianity, have ſhone, more or leſs, as Lights of the World: How many may there be, in the more ſilent Scenes of Life, overlooked by ſuperficial Obſervers of [15] Mankind, on whoſe Hearts and Lives religious Principles have a great and happy Influence? Even on looſe and giddy Minds, where they are far from operating their full Effect, their Influence is not altogether loſt. Religious Principles are at leaſt a Clog on Vice in its Career; they ſtop it from going its full Length; and, tho' they do not entirely reform the Mind, are however the Means of preſerving external Order, and giving a Check to open Profligateneſs and Diſſolution of Manners. Men, that are now bad, might probably have been worſe without them; and the World have ſuffered more from their Licentiouſneſs. Beſides, they often ſow latent Seeds of Goodneſs in the Heart, which proper Circumſtances and Occaſions ripen; when the Reformation of the Offender, perhaps, is not ſo conſpicuous to the World, as his former bad Manners have been. From the native Tendency of religious Knowledge there is Reaſon to believe, that thoſe good Effects of it are not ſo rare, as ſome would perſuade us; eſpecially, when we conſider it as accompanied with a Divine Bleſſing. By the Nature and plain Tendency of a Thing, it is more reaſonable to judge of it, than to lay the [16] whole Streſs on Obſervations drawn from a ſuppoſed Experience, which often is narrow in its Compaſs, and fallacious in its Concluſions. One great Cauſe of the Tendency of Religion being often defeated, certainly is, that the Knowledge of Divine Things is not thoroughly imbibed, nor the Belief of them fully received. Were a juſt Senſe and a firm Perſuaſion of them more general amongſt Men, we may rationally hope their good Effects would more extenſively appear.

I ADMIT indeed, that mere Knowledge will prove unavailing againſt the Power of Temper and ſettled Habits: Theſe, 'tis ſaid, govern the Life of Men far more than religious Belief, and will be too hard for all Principles whatever. Perhaps this is ſaid with Truth. But then we ought to conſider, that it is the Nature of Religion to work itſelf gradually into the Affections, to acquire the Dominion of the Temper, and ſo to give Riſe to Habits of acting. Hence the Perfection of religious Influence is, with great Juſtice and Propriety, deſcribed in Scripture, by a new Heart and a new Spirit; when the Mind is not involuntarily conſtrained by [17] Principle, but Principle forms the inward Conſtitution, and becomes, in a Manner, the ſame with Temper and Affection.

BUT the actual Influence of Principle and Belief on Mankind admits of further Illuſtration, from unconteſted Matter of Fact. They who hold the good Influence of Chriſtian Principles to be ſo inconſiderable, as to render the Propagation of them of no great Importance, will be at no Loſs to give us Inſtances of corrupt and wrong Principles having had a great Influence on the World. Loud Complaints we hear from this Quarter, of the direful Effects which Superſtition and Enthuſiaſm have produced; how they have poiſoned the Tempers, and tranſformed the Manners of Men; and have overcome the ſtrongeſt Reſtraints of Law, of Reaſon and Humanity.—Is this then the Caſe, that all Principles, except good ones, are ſuppoſed to be of ſuch mighty Energy? Strange! that falſe Religion ſhould do ſo much, and true Religion ſo little.—No impartial Inquirer, ſure, can be of ſuch an abſurd Opinion. The whole Hiſtory of Mankind ſhows, that religious Belief is no inconſiderable Principle of [18] Action. The Miſchief ſuch Belief has done, when miſled, is indeed a good Argument to be on our Guard againſt Error: But, as it is a Proof of what Belief can do, it is an Argument to hope the more from it, when rightly directed. The ſame Torrent that overflows and lays waſte a Country, when put out of its natural Courſe, enriches the Soil, when it runs in its proper Bed. If it be alledged, that Superſtition is the more powerful Principle, by falling in with the weak and corrupt Propenſities of Mankind; it may be oppoſed to this, that Truth has the Divine Bleſſing, and the Countenance of Heaven, on its Side. Let us always hope well of a Cauſe that is good in itſelf, and beneficial to Mankind. Truth is mighty, and will prevail. Let us ſpread the incorruptible Seed as widely as we can, and truſt in God, that he will give the Increaſe. So much for the Importance of religious Knowledge to every Individual, in the Way of Improvement. Let us next conſider,

2. WHAT it promiſes in the Way of Conſolation, of Aid and Relief to Man, amidſt the Diſtreſſes of Life. Here it muſt be allowed by [19] all, that Religion triumphs; and its valuable Influence in this Reſpect, muſt be a ſtrong Argument to every benevolent Mind, for wiſhing that Influence to be further ſpread thro' the World. For, without religious Principle and Hope, Man is a Creature miſerable and forlorn. He finds himſelf here a Stranger in a wide World, where the Powers and Operations of Nature are very imperfectly known; where both the Cauſes and the Iſſues of Things are wrapt up in much Darkneſs; where he is quite at a Loſs, or at beſt can form only an uncertain Gueſs, whence he comes; for what Purpoſe he was brought unto this State of Being; and whither he is to go, when he departs from hence. What a diſconſolate Situation is this to a ſerious inquiring Mind! Even tho' it were in a Man's Power to fill up the Hours of Life with perpetual Amuſement, void of Care; Life, enjoyed on ſuch Terms, would, upon Reflection, appear poor and trifling: But how much worſe, when we conſider the real Condition of Man; a Being frail and feeble, beſet with various Dangers and Ills, and expoſed to many a melancholy Reflection, when he ſees all Things around him ſo tranſitory and decaying, and [20] meets with Diſappointment and Sorrow, with Vanity and Vexation, in all the Paths of Life! In this diſtreſſed Condition, to reveal to him ſuch Diſcoveries of God, and his Adminiſtration, as the Chriſtian Religion affords, is to reveal to him a Father and a Friend; is to let in a Ray of moſt comforting Light upon the Darkneſs of human Eſtate. He who was before a deſtitute Orphan, wandering in the inhoſpitable Deſart, has now gained a Shelter from the bitter and inclement Blaſt. He now knows to whom to pray, and in whom to truſt; where to unboſom his Sorrows; from what Hand to look for Relief. Certain it is, that when the Heart bleeds, from ſome Wound of recent Miſfortune, there is nothing of equal Efficacy with religious Comfort. It is of Power to chear the darkeſt Hours, and to aſſwage the deepeſt Woe, by the Belief of Divine Favour, and the Proſpect of happy Immortality. Here the Mind expatiates with Joy; and, when bereaved of all its earthly Friends, ſolaces itſelf with the Thoughts of One Friend that will never forſake it. Theſe Views have a greater and better Effect on the Heart of a plain, but ſincere Chriſtian, than all the Refinements of Philoſophy [21] have on the Learned. Refined Reaſonings may pleaſe and amuſe the Mind when it is at Eaſe; may, perhaps, help to relieve it, when ſlightly touched with Sorrow; but when it is torn with any ſore Diſtreſs, they are cold and feeble, compared with a direct Promiſe from the Word of God. This is an Anchor to the Soul both ſure and ſtedfaſt. This has given Refuge and ſtrong Conſolation to many a pious and virtuous Soul, at a Time when mere Reaſonings would have proved utterly unavailing. Beſides, that they can never be ſo accommodated to the Bulk of Mankind, as to be generally uſeful; this great Diſadvantage attends them, that they raiſe more Perplexities in an inquiring Mind than it is in their Power to reſolve. Upon the Approach of Death, eſpecially, this will be felt; when, if a Man thinks at all, his Anxiety muſt naturally increaſe about the future Concerns of his Soul. Then it is, that the great Importance of the Diſcoveries of the Goſpel will appear: Not only Life and Immortality brought to Light, but the Path opened that leads to Life: A Mediator diſcovered: Mercy proclaimed by the Governor of the World, thro' this Mediator, to the Frailties and Errors of thoſe who are penitent, [22] humble and ſincere in Heart; and the Preſence of their Redeemer promiſed to conduct them thro' the Valley of the Shadow of Death, to unſeen Habitations of Reſt and Glory, where he hath prepared their Place. Here is Ground for good Men's leaving the World with Comfort and Peace. But in this ſevere and trying Period, this labouring Hour of Nature, how ſhall the wretched Man ſupport himſelf, who believes not, or knows not the Hope of Religion?—Secretly conſcious to himſelf, that he has not acted the Part he ought, the Failings and Vices of his paſt Life ariſe before him in ſad Remembrance. He wiſhes to exiſt after Death; and yet is afraid of that Exiſtence. The Governor of the World is unknown. His Mercy, for any thing that he can tell, may be implored in vain; all is myſterious Obſcurity: And in the midſt of endleſs Perplexities and Doubts, the trembling Soul is forced away from the Body.—As the Miſfortunes of Life muſt have been inſupportable to ſuch a Man, ſo its End is bitter. His ſetting Sun goes down in a dark Cloud; and the Night of Death cloſes over his Head, full of Miſery. Having no Hope, and being without God, that [23] is, without the Knowledge of God in the World, are two Things moſt juſtly connected by the Apoſtle, when he is deſcribing the Miſery of the Heathen Nations*. Thus, by Means of the Knowledge of the Lord, Man, conſidered as an Individual, is both improved and comforted. We are next to ſhow,

II. WHAT Benefit he receives from this Knowledge, as a Member of Society. This Branch of the Subject is in Part anticipated, by what has been already ſaid. For all the Improvement that Man, as an Individual, receives from religious Knowledge, redounds to the Benefit of the Publick. Society reaps the Fruits of the Virtue of all its Members; and as each, apart, is made better, the whole muſt proportionably flouriſh. But, beſides this, religious Knowledge has a direct Tendency to improve the ſocial Intercourſes of Men, and to aſſiſt them in co-operating for common Good.

FOR, firſt of all, it forms them for Society. It civilizes Mankind. It tames the Fierceneſs of their Paſſions, and wears off the Barbarity of their Manners. Without ſome Notions of Religion, [24] it is much to be queſtioned, whether any regular Society ever ſubſiſted, or could ſubſiſt, in the World. All thoſe who, in early Times, attempted to reduce wandering and ſcattered Men unto Society, found it neceſſary to begin with ſome Inſtitution of Religion: And the wiſeſt Legiſlators of old, thro' the whole Progreſs of their Syſtems of Government, treated it as neceſſary and eſſential to Civil Polity. If even thoſe imperfect Forms of Religion, mixed with ſo much Error, were important to Society; how much more, that reaſonable and true Worſhip of God which the Goſpel teaches? True Religion introduces the Idea of regular Subjection, by accuſtoming Mankind to the Awe of ſuperior Power, in the Deity, joined with the Eſteem of ſuperior Wiſdom and Goodneſs. It is, by its Natnre, an aſſociating Principle, creating new and ſacred Bonds of Union amongſt Men. Common Aſſemblies for religious Worſhip, and the joint Veneration of one God; the Senſe of being all, in common, dependent on the ſame ſupreme Protection, and bound by the ſame Ties to Duty, Sharers of the ſame Benefits of Religion, and Expectants of the ſame Reward; all this has a Tendency [25] to awaken the Senſe of our friendly Relation, to knit us together, and ſtrengthen our mutual Connection.

FURTHER, religious Knowledge aſſiſts in preparing the Way for all uſeful and ornamental Improvements in Society. It has, in Fact, been found, that, along with the Increaſe of religious Light, Learning has flouriſhed, and uſeful Arts have been cultivated and advanced. The true Knowledge of the Lord promotes a free and manly Spirit. It teaches Men to think for themſelves, to form their Principles upon a a fair Inquiry unto the Word of God; and not to reſign their Conſciences implicitely to Men. Hence, it is ſtrongly connected with a Deteſtation of Oppreſſion of every kind; and forms a Taſte for Liberty and Laws. We ſee that tyrannical Governments have taken the firmeſt Root, in Nations blinded by Mahometan and Pagan Darkneſs, where the Throne of Violence is ſupported by Ignorance and Error. In the Chriſtian World, as long as Popiſh Superſtition reigned undiſturbed, Darkneſs, Oppreſſion and Slavery were in its Train. For ſome Centuries, the Cloud ſat thick and deep over all Europe, [26] and threatned a Relapſe unto ancient Barbarity: Till, at the auſpicious Aera of the Reformation, together with the true Knowledge of the Lord, Learning, Liberty and Arts, began to ſhine forth, and reſume their Luſtre. At this Day, the Proteſtant Religion is, in our own, and ſome other States, the great Bulwark of Liberty. The Promoters of arbitrary Power know this well; and hence, it has been their conſtant Aim to bear it down; and in place of the Knowledge of the Lord, to eſtabliſh an implicit Submiſſion to the Dictates of Men, in Matters of Religion.

BUT this is not the whole of that happy Influence which religious Knowledge hath on Society. It is not only ſubſidiary to its Improvement, but neceſſary to its Preſervation. It is the very Baſis on which it reſts. For religious Principle is what gives Mankind the ſureſt Hold of one another. That laſt and greateſt Pledge of Veracity, an Oath, without which no Society can ſubſiſt, derives its whole Authority from the Reverence of God, to whom it is a ſolemn Appeal. Baniſh religious Principle, and you looſen all the Bonds of Society: [27] You ſhake the fundamental Pillar of all mutual Truſt and Confidence amongſt Men; nay, you deſtroy the Security ariſing from Laws themſelves. For human Laws and human Sanctions cannot extend to numberleſs Caſes, in which the Safety of Mankind is highly concerned. They would be very ineffectual Means of maintaining the Order and Peace of Society, if there were no Checks upon Men, from the Senſe of Divine Legiſlation; if no Belief of Divine Rewards and Puniſhments were to come in Aid, of what human Rewards and Puniſhments ſo imperfectly provide for.

INDEED, the Belief of Religion is of ſuch Importance to publick Welfare, that the moſt expreſſive Deſcription we could give of a Society, in the utmoſt Circumſtances of Diſorder, would be to ſay, There was no Fear of God left amongſt them.—Our Imagination would immediately conceive of them as looſe and lawleſs; abandoned to Rapine and Violence, to Perfidy and Treachery; deceiving and deceived; oppreſſing and oppreſt; conſumed by inteſtine Broils, and ripe for becoming a Prey to the firſt Invader.—On the other hand, in order to any [28] Society's flouriſhing in its higheſt Perfection and Glory, we need only ſuppoſe the Belief of Chriſtian Principles prevailing in ſuch a Degree, as to exert their entire Influence on the Hearts and Lives of all its Members. Then would the moſt amiable Scene open. We would ſee the Cauſes of publick Diſunion inſtantly removed, when Men were once formed to the Purſuit of thoſe higher Intereſts, which give no Occaſion to Competitions and Jealouſies; and warmed in Heart with that noble Spirit of Love which our holy Religion breathes; and of which it hath ſet before us ſuch illuſtrious Examples in Almighty God, and our bleſſed Redeemer. We would ſee the Principles of Chriſtian Faith ſhedding over Families, Neighbourhoods and Communities; the comfortable Influences of Unity and Peace, like the Dew of Hermon, and the Dew that deſcendeth upon the Mountains of Zion, where the Lord commandeth the Bleſſing, even Life for evermore *. We would ſee them inſpiring private Faith and publick Loyalty; reſtoring Sobriety of Manners and Simplicity of Life; promoting in every Man Contentment with his Lot, Reſignation [29] to Divine Appointment, continual Regard to the Bleſſing of Heaven.—We may extol Riches and Traffick; but, in Truth, the Prevalency of ſuch Principles of publick Virtue and Concord, forms the real Strength and Glory of a Nation. In Proportion as theſe prevail, they give us the Proſpect of human Society riſing from that ſad Degeneracy into which it is at preſent ſunk, and advancing, under the Bleſſing of Heaven, towards that happy Period, when Nation ſhall not lift up their Sword againſt Nation, nor War be learned any more *; when there ſhall be nothing to hurt nor deſtroy in all the holy Mountain of God.

To convince us yet further of the Importance of religious Knowledge to the Welfare of Society, there is one Conſideration which deſerves particular Attention. It is this; That if good Seed be not ſown in the Field, Tares will infallibly ariſe. There is a ſtrong Propenſion in human Nature to Religion: A natural Preparation of the Mind for receiving ſome Impreſſions of religious Belief. In ignorant and uncultivated Minds, Superſtition or Enthuſiaſm [30] never fail to graft themſelves upon this Root. Into what monſtrous Forms theſe have ſhot forth, and what various Miſchiefs they have produced in Society, is too well known. But this is not the whole of the Danger. For deſigning Men are ſeldom wanting to take Advantage of popular Weakneſs; and to improve a ſuperſtitious Biaſs to their own ambitious and intereſted Ends. Hence Superſtition, in itſelf a formidable Evil, threatens Conſequences ſtill more formidable, when it is made the Tool of Ambition and Intereſt. In this Way Popery has become the Means of enſlaving the People, and exalting the Church to exorbitant Power; and, like ſome baneful Planet, has ſhed moſt malignant Influences both on the civil and religious Intereſts of Chriſtian Society.

As it is the Ignorance of true Religion which gives Riſe to thoſe Evils, this furniſhes us with one ſtrong Argument, for promoting the Knowledge of it in the World; that juſt and rational Principles of Religion may fill up the Room in Mens Minds, which Superſtition will otherwiſe uſurp; and the Enemies of Society will make their Advantage of. This brings the Caſe nearer [31] to ourſelves, by ſuggeſting to us the Condition of that Part of our own Country, upon which the Society for propagating Chriſtian Knowledge have chiefly beſtowed their Care. A Part of the Country, which may be conſidered as yet rude and uncivilized; where Society has ſcarcely got beyond its Infant State; and whither the Influence of Government and Order has very imperfectly reached: Where the Inhabitants, hitherto accuſtomed to no Subjection, except a ſlaviſh Dependence on their Chieftains, are inured to Rapine, totally negligent of the Arts of Peace, and Strangers to cultivated Life: Where the groſſeſt Ignorance and Superſtition have remarkably reigned, and have nouriſhed, as their proper Offſpring, a blind Attachment to ſome pernicious Notions of Government, artfully inſtilled into their Minds. If ever the Aid of religious Knowledge was neceſſary to eſtabliſh and aſſiſt Society, it muſt be allowed to be neceſſary here: Eſpecially, as we know Popiſh Emiſſaries have not been wanting among them, to ſow their poiſonous Principles; and to foment that diſaffected Spirit, the violent Effects of which were felt a few Years ago; when we ſaw them ruſhing, like a Torrent [32] from their own bleak Mountains, to ſpread Confuſion and Terror through a peaceful Land.—If ſo many of our Countrymen have hitherto been not only uſeleſs, but even dangerous to the reſt of the Society, ought not all wiſe and good Men to encourage the Deſign of propagating among them thoſe Principles of true religious Knowledge, which may reform them from Barbarity, and unite them to the reſt of the Society? Regard to our own Safety and Tranquility might alone recommend this Deſign, tho' no higher Motive were applied to. The Method, that is employed in carrying it on, muſt be allowed to be inconteſtably proper; the Eſtabliſhment of Schools for the religious Education of Youth, who muſt otherwiſe have been void of all moral Culture, and of Courſe have been the prepared Inſtruments of Violence and Cruelty. The good Deſigns of the Legiſlature for introducing regular Government, Induſtry and Arts, into thoſe Parts of the Country, can never be purſued with Succeſs, if Endeavours be not early uſed, to root out bad Principles, both of Religion and Government, from their Minds, and to plant right ones in their ſtead. The more directly to co-operate [33] with the Legiſlature for civil Good, the Society have not confined themſelves to the Care of religious Education; but make it their Endeavour to baniſh Idleneſs, and to inſtruct Youth in ſuch Arts as may qualify them to be uſeful Members of Civil Society.

THESE Conſiderations directly reſpect the Good of Society. But, when we take the Argument that has been treated, in its full Extent; when we conſider the Importance of religious Knowledge, to the Improvement and the Conſolation of every Individual, to their preſent Happineſs, and their Preparation for future Glory, the Motive for ſpreading that Knowledge through the World receives a great Addition of Strength. Is it not an affecting Thought, that there ſhould be ſo many of our Fellow-creatures, nay of our Countrymen, deſtitute of all thoſe Bleſsings which Man may receive from the Diſcoveries of the Goſpel; Strangers from the Covenant of Promiſe, having no Hope, and without [34] God in the World *? What a melancholy View does it give us of human Nature, to think of ſo many dark Places of the Earth that are full of the Habitations of Cruelty; where, either ſunk in total Darkneſs, or enſlaved to wild Superſtition, Mankind paſs their wretched Days, ſcarcely raiſ'd a Degree above the Beaſts that periſh! It is noble and generous, to engage in a Deſign for retrieving Mankind from ſo much Miſery; for advancing at once their temporal and eternal Intereſts; for bringing ſo many Souls into the Way of Life, and acquainting them with Him, whom to know is Life eternal . Such a Deſign calls upon every Lover of Mankind for Encouragement and Support. As it was undertaken from pious and benevolent Views, by the Society erected for this Purpoſe amongſt ourſelves, ſo, by the Progreſs they have made, we have great Reaſon to believe it has been carried on with Fidelity and Zeal . Their Concern for the Advancement of Religion has not been confined to our native Country. They have ſent Miſſionaries among the Heathen Indians [35] in our American Colonies, not without Succeſs. In an Undertaking of this Nature, where the Field is ſo wide, and where ſo much yet remains to be done, the charitable Aſſiſtance of all is moſt neceſſary. Thoſe eſpecially who are rich in this World have here an Opportunity put into their Hands by Providence of employing, to the beſt Advantage, ſome of that Wealth which they may well ſpare from the Pomp and Superfluities of Life. This will be laying up in Store for themſelves a good Foundation againſt the Time to come *. This will be the Means of making the Bleſſings of thoſe, who are now ready to periſh through lack of Knowledge, deſcend at the laſt upon their Heads. This will be the Ground of joyful and comforting Reflections, when all the Pleaſures of Life can pleaſe no more. What a Reproach is it to this Age of Vanity and Pleaſure, that no Aſſiſtance is denied, and no Expence is ſpared, to carry on every favourite Scheme of Diverſion and Amuſement; and only pious and Publick-ſpirited Undertakings are neglected and ſuffered to languiſh!

I muſt mention one Conſideration more, which render theſe Aſſociations of good Men, [36] to promote Chriſtian Knowledge, the more important, and the more deſerving of our Aſſiſtance at this Day. They are not only the Means of extending Chriſtianity further than it has already reached, but likewiſe of ſupporting the Regard for it at Home. They preſerve, at leaſt, the Face of Seriouſneſs amongſt us, and contribute to recall ſomething of that Zeal which has ſo much decayed. This renders them peculiarly ſeaſonable now, when a Horror at Superſtition and Enthuſiaſm ſeems to have made us inſenſible to the Dangers of Irreligion, and of Indifference about all that is ſacred: Tho' this laſt is certainly much more the general Characteriſtick of the preſent Times than the former; and threatens that Diſſolution of Manners, which, if it become univerſal, muſt inevitably carry us with ſwift Steps to Ruin. As therefore we have any Regard for the moſt valuable publick Intereſts, let us withſtand the Torrent of Profanity, by giving all publick Teſtimonies of a juſt Concern for the Knowledge and Principles of our holy Religion. Let us both give them all the Countenance we can at home; and embrace every Occaſion Providence gives us of extending their Influence further through the [37] World. Thus, whilſt we act a Part which it is decent and becoming in Chriſtians to act, we ſhall enjoy the Pleaſure of having contributed our Endeavours for bringing about that happy Revolution foretold by ancient Prophecy: When, in the Stile of Scripture, There ſhall be one Lord over all the Earth, and his Name, One *.—When his Name ſhall be great from the riſing to the ſetting Sun ; when there ſhall be nothing to hurt nor deſtroy in all his holy Mountain;—but Judgment ſhall dwell in the Wilderneſs, and Righteouſneſs remain in the fruitful Field .—The Deſart ſhall rejoice and bloſſom as the Roſe *. and The Earth ſhall be full of the Knowledge of the Lord as the Waters cover the Sea.

STATE OF THE SOCIETY in Scotland, FOR Propagating CHRISTIAN KNOWLEDGE, in the Year 1750.

[39]

THIS SOCIETY took its Riſe about the Year 1700; and, in the Year 1709, was erected into a Body corporate, by Letters patent from her late Majeſty Queen Anne. The Intention was to promote the Knowledge of Chriſtianity thro' the remote Corners of the Highlands of Scotland, miſerably ſunk in Darkneſs and in Ignorance; a Deſign, which every one muſt acknowledge laudable, and worthy of Encouragement.

THIS Encouragement it met from many pious and well-diſpoſed Perſons, who, from [40] time to time, did, and do ſtill contribute towards its Support, by charitable Donations, in ſo much, that at preſent the Society finds itſelf in Condition to maintain no fewer than 136 Schools, at which are educated to the Number of 7000 Children of both Sexes.

THE Directors uſe the Word educate, becauſe that comes up beſt to the Deſign of the Society, which is, to inſtruct the Children, firſt of all, in the Knowledge of Chriſtianity, the reformed Proteſtant Religion. 2dly, In Writing, Orthography, Arithmetick and Church Muſick. 3dly, In the Knowledge of the Engliſh Tongue, and, if poſſible, to root out the Iriſh altogether. And, laſtly, To teach them right Principles of Government, to inſtil a Love of true Liberty and Affection to King George.

WITH this Deſign did the Society ſet out, with this Deſign does it ſtill go on, and in this Deſign it has, in ſome Meaſure, happily ſucceeded; ſo that, from the Beginning of its Erection, until now, (at the moſt moderate Computation) it has been the Means of inſtructing [41] 50,000 Children, of both Sexes, in the Knowledge of Chriſtianity. The firſt Step to introduce Religion into the Heart, is to diſpel the Clouds of Ignorance in the Head.—The Society can do no more than Men can do; they may endeavour to convey Knowledge into the Head, but it is the Office of the ſupreme Being to bring it home to the Heart.

AND, ſure, the Means which this Society uſes are of all others the moſt proper. They are applied to the Minds of the Inhabitants, when theſe Minds and theſe inhabitants are young, and their Tempers, like the Willow, are more eaſily bent any Way.—If they cannot ſucceed at this Age, they never will at any; and it is believed, that if this Method of reforming the Highlands of Scotland proves abortive, all other human Methods certainly will.

SURE then, it cannot but be the Duty, and muſt be the Intereſt of every good Man, of every Briton, to encourage this Deſign;—tending ſo evidently to make us a happy,—a free,—and an united Nation.—Religion and Liberty, and Induſtry and Joy, are Siſters, and [42] never appear to ſuch Advantage, as in Company with one another.—While Superſtition and Slavery, and Idleneſs and Sulleneſs, are Spectres the moſt hideous, and ought to have their Dwelling not upon the Earth, but under it.

THE Society obtained a new Patent in the Year 1738, enabling them to inſtruct the Children, under their Care, in the Knowledge of Huſbandry and Houſewifery, Trade and Manufacture, or in ſuch like manual Operations. This they have already done in ſeveral remarkable Inſtances, and are deſireous to do ſo in more, as their Stock enables them. And they apply the Benefactions made, either to the Purpoſes of the firſt, or of the ſecond Charter, as the Donor is pleaſed to direct; ſo that now, Religion and Induſtry go Hand in Hand, ſtrengthen and eſtabliſh one another.

AMONG the various Inſtances of Generoſity which the Year 1749 has produced, the Directors judge themſelves bound to take particular Notice of the two following, both from one Country, that of Ireland. The one is the Liberality of an Iriſh Gentleman of Diſtinction, who has not only paid into the Society 100 l. [43] Sterl. towards the Support of Charity Schools in the Iſlands of Scotland, but alſo cauſed tranſlate Mr. Baxter's Call to the Unconverted, &c. into the Iriſh Language, (for the Uſe of ſuch as cannot learn Engliſh) under Direction of this Society, and has given a very conſiderable Sum, and engaged to pay what further may be neceſſary for defraying the Expence of it.—The Work is now finiſhed, by the Labours of a Reverend Member of the Church of Scotland, and will be printed without Delay, and diſtributed at the Sight of the Society.

THE other is a Legacy, which the Society has received from Mr. Hall, Surgeon in Dublin, for no leſs than 100 l. Sterl.—of which they have now actually got Payment.—Two Inſtances worthy to be imitated by all, (where Circumſtances will allow) who hope for that melting Acknowledgement of the Saviour of Sinners: In as much as ye have done thoſe Things to one of the leaſt of my Brethren, ye have done them unto me.

BESIDES thoſe Endeavours uſed by the Society to promote the Knowledge of true Religion at home, they have alſo in Conformity [44] to a Clauſe in their firſt Patent, extended their Care to Places abroad, particularly to the wild and wandering Indians on the Borders of New York, New Jerſey and Penſilvania. The firſt Attempt of this Kind was made in the Year 1731, and another and more ſucceſsful one in the Year 1741 and 1747. Of the Succeſs of this laſt Miſſion the World has had a printed Account (under the Care of Dr. Doddridge) in Mr. Brainard's Journal. To this the Directors beg Leave to refer, after adding the following Extract of the Society's lateſt Advices from Mr. Pemberton, Preſes of the Society of American Correſpondents.

SIR,

INCLOSED you have the Journals of the Society's two Miſſionaries, who diligently attend their reſpective Charges, and the moſt of thoſe, whom we charitably hoped were the Subjects of a ſaving Change, continue to adorn their Profeſſion by a Behaviour and exemplary Converſation.

MR. Brainard's Indians are daily forming themſelves more and more into a civilized [45] and orderly Society.—The Men cultivate their Lands, the Women are learning to ſpin, and they have, in a great Meaſure, abandoned that ſlothful Courſe of Life, which is ſo natural to all Indians, that they are brought off from it with the utmoſt Difficulty.

We have ſet up a Seminary of Learning in New Jerſey; and if the Society, by recommending our Deſign to pious and charitable Perſons, could procure us any Aſſiſtance, it would doubtleſs be of extenſive Service to the Intereſt of Religion in theſe Parts. &c. &c. &c.

By the two laſt Journals which the Society have received from Mr. Brainard, it appears, among other Things, that many of the Indians are grown extremely deſirous of reading and underſtanding the Word of God;—For that End, ſays he, they attend an Evening School, which the Schoolmaſter has ſet up on Purpoſe.—The greater Part of the young People attend this School alſo, and ſome that are 40 or 50 Years of Age; and it is hoped, that moſt of them will, in a little Time, be able to read the [46] Bible. The School is increaſing, and the Children make good Progreſs in their Learning.

As to the College propoſed to be erected in New Jersey, the Society have done every Thing in their Power to encourage it, and have ſet apart the Sum of 30 l. Sterl. to be employed in buying proper Books for the Students; ſo that, in a little Time, there is reaſon to hope, that there will be no more Reaſon for a Complaint, ſo often made in theſe Parts, That the Harveſt is great, but the Labourers are few.—Neither can the Directors omit taking this Opportunity of recommending this good Deſign to others. The Thing indeed recommends itſelf, and muſt do ſo to every Perſon, whoſe Heart is capable of the leaſt Tincture of Compaſſion for ſuch vaſt Numbers of poor forlorn Indians.—Nor would ſuch a Seminary anſwer a religious End only, it would alſo ſerve a political View; for ſure, if from us Learning and good Manners could be propagated thro' theſe Savages, it would be a Mean of engaging them more firmly in the Britiſh Intereſt. And if, along with Learning and good Manners, true Religion ſhould take place among them, and they become [47] come Subjects, willing Subjects of the KING of all Kings, what Joy would not this yield to every ſincere Chriſtian?

BY this Means, Streams would break out in that vaſt Wilderneſs, and Rivers run in that immenſe Deſart.—Nay, the Deſart would rejoice and bloſſom as the Roſe; ſo that from the Riſing of the Sun unto where he goeth down, a pure Offering ſhould be offered unto the true God.—Men ſhould be bleſſed in Jeſus, and all Nations call him Bleſſed.

Theſe are the Prayers of this Society, and they are the Prayers of every true Chriſtian.

Names of Perſons appointed to receive BENEFACTIONS in London and Edinburgh, for the Uſe of this SOCIETY.
  • In London, Claud Johnſon Merchant.
  • In Edinburgh, James Davidſon of Haltree.
FORM of a BEQUEST or LEGACY.
  • Item, I give and bequeath the Sum of to the incorporated Society in Scotland for propagating Chriſtian Knowledge, to be applied (either for the Purpoſes of the Firſt or Second Charter, as the Donor pleaſes.)
Committee of DIRECTORS for the Year 1750.
  • John Oſburn, Eſq late Lord Provoſt of Edinburgh.
  • Mr. James Walker one of the Miniſters of Canongate.
  • Miniſters of the City of Edinburgh.
    • Mr. Robert Kinloch,
    • Mr. George Wiſhart,
    • Mr. Alexander Webſter,
  • Mr. Patrick Haldane his Majeſty's Sollicitor.
  • Mr. Albert Monro of Coull.
  • Mr. George Cuninghame Surgeon.
  • Writers to the Signet.
    • George Balfour,
    • John Davidſon,
  • William Tod Merchant in Edinburgh.
  • Andrew Chalmer Writer there.
  • [49] Alexander Tait, Secretary to the Edinburgh Inſurance againſt Fire.
  • Dr. John Mitchell Phyſician.
  • Gavin Hamilton Merchant, and late Baillie of Edinburgh.
  • The Moſt Honourable the Marquis of Lothian is Preſident of the General Court.
  • The Right Honourable William Grant of Preſtrongrange, Eſq his Majeſty's Advocate for Scotland,—Secretary.
  • James Nimmo, Eſq Caſhier of Exciſe, Comptroller.
  • Alexander Chalmers, Accomptant
  • James Davidſon of Haltree, Treaſurer.
  • Robert MacIntoſh, Agent for the Church of Scotland, Clerk.
  • John Lothian Bookholder.
  • James Brown Bookſeller.
  • James Lamb Officer.

[50]

LONDON DONATIONS for the Year 1749. viz. from
The Rev. Doctor Hales, per William Wogan, Eſq 10100
John Gray, Eſq per the Hand of John Gibſon, Eſq 2000
Richard Holmes, Eſq 440
An unknown Hand 220
The Rev. Mr. Salwey of Worceſter 220
Colonel Joſeph Hudſon, by the Hand of John Gibſon, Eſq 220
The Rev. Mr. Henry Etough 440
The Rev. Doctor Iſaac Watt's Legacy 1000
An unknown Hand, by the Rev. Doctor Hales 10100
 L.65140

EDINBURGH DONATIONS for the Year 1749, viz. from
Archibald Menzies Merchant in Edinburgh 100
An unknown Perſon by William Tunnoch, Brewer 200
Ingram Merchant in Huntly, by Mr. Robert Innes Miniſter of Huntly 268
An unknown Perſon, by Mr. William Ramſay 10000
Mr. William Maxwell Miniſter at Rutherglen 500
 L.11068
Notes
*
Iſa. lx. 22.
*
Dan. ix. 24.
Heb. ix. 14.
Tit. ii. 14.
*
Rom. viii. 32.
*
Eph. ii. 12.
*
Pſal. cxxxiii. 3.
*
Iſa. ii. 4.
The Society are authoriſed, by a ſecond Patent obtained from the Crown, in the Year 1738, to cauſe ſuch of the Children as they ſhall think fit, to be inſtructed and bred up to Huſbandry, Trades and Manufactures, or to ſuch other manual Operations as the Society ſhall think proper.
*
Ephes. ii. 12.
John xvii. 3.
Vid. the subjoin'd Account of the preſent State of the Society.
*
1. Tim. vi. 19.
*
Zech. xiv. 9.
Mal. i. 11.
Iſaiah xxxii. 6.
*
Iſaiah xxxv. 1.
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Zitationsvorschlag für dieses Objekt
TextGrid Repository (2020). TEI. 3731 The importance of religious knowledge to the happiness of mankind A sermon preached before the Society for propagating Christian Knowledge at their anniversary meeting in the High Church of Edinburg. University of Oxford Text Archive. . https://hdl.handle.net/21.T11991/0000-001A-5B09-5