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

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 fu⯑ture, and reſpects ſome more advanced Period [2] of the Kingdom of God, foretold in other Paſ⯑ſages of the prophetick Writings; when true Religion ſhall univerſally prevail, and the na⯑tive 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 beau⯑tiful View of the State of the World, as a State of returning Innocence. He repreſents all Na⯑ture 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 toge⯑ther, 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 Moun⯑tain: 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 Wa⯑ters cover the Sea.

[3] UPON reading theſe Words, we muſt imme⯑diately perceive the great Encouragement they give to all good Deſigns, for promoting Reli⯑gion in the World. When we engage in this Cauſe, we have the Comfort, not only of be⯑ing 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-ope⯑rate 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 un⯑favourable 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 ſu⯑preme Being, who brings Light out of Dark⯑neſs, to unravel all thoſe perplexed Appearan⯑ces, and gradually to extricate Mankind from the Labyrinth of Vice and Error. From the [4] preſent State of the World, it is not more un⯑likely, that the Goſpel ſhall one Day be univer⯑ſally 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 e⯑ſtabliſhed 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 Endea⯑vours for advancing Religion, there is to be obſerved in the Text, a preciſe Connection mark⯑ed [5] betwixt the Increaſe of religious Knowledge and the Happineſs of Mankind. The Know⯑ledge 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 Sub⯑ject properly ſuited to the Occaſion of our Meet⯑ing, 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. O⯑pinions prevail, that moral Virtue may ſubſiſt, with equal Advantage, independent of Religi⯑on. For moral Principles great Regard is pre⯑tended: 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 Hap⯑pineſs. 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 Diſ⯑courſe 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 Per⯑fections, and of the Meaſures of the Divine Ad⯑miniſtration, than mere unaſſiſted Reaſon could reach. Our natural Notices of God and Re⯑ligion are not laid aſide by Chriſtianity, but cleared from Error, confirmed by higher Evi⯑dence, 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 Capa⯑city, 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 hereaf⯑ter: What Benefit does he receive, in theſe Reſpects, from religious Knowledge and Belief? It muſt be obvious, that all Increaſe of Know⯑ledge is Improvement to the Underſtanding. The further its Sphere extends, the more Ob⯑jects that are ſubmitted to its View and Con⯑templation, eſpecially when thoſe Objects are of intrinſick Excellence, the more that under⯑ſtanding 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 Specu⯑lation muſt be allowed to be noble, yet leſs could be ſaid of its Importance. We recom⯑mend it to Mankind, as forming their Hearts. Pure and exalted Conceptions of the Deity, ſuch as Religion gives us;—The univerſal Fa⯑ther and righteous Governor of the Univerſe;—the Author of every good and perfect Gift; him⯑ſelf the Standard of unſpotted Perfection and Goodneſs;—conducting his whole Adminiſtra⯑tion 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 Dei⯑ty naturally deſcend into the Heart; kindle in it the Love of Goodneſs, and eſtabliſh a Perſua⯑ſion of its being our higheſt Intereſt. They give a peculiar Strength and Fortitude to the Mind in the Practice of Virtue; and they pro⯑mote a chearful Acquieſcence in this ſupremely [9] wiſe and righteous Adminiſtration, whatever Trials and Sufferings may ariſe.

ALL the Doctrines peculiar to Chriſtian Re⯑velation are great Improvements of what the Light of Nature imperfectly ſuggeſts. A Diſ⯑penſation of Providence is made known to us, particularly ſuited to the Exigencies of Man: Calculated for recovering him from that cor⯑rupt 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 Good⯑neſs, 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 Con⯑ſcienceſ from dead Works, to ſerve the living God ^†; that he might redeem us from all Ini⯑quity, 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 Con⯑cern for the moral Intereſts of Mankind, is moſt proper to warm the Heart with Devoti⯑on; and adds to the Cauſe of Goodneſs the Force of every Motive from Gratitude and in⯑genuous 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 Malig⯑nity in Sin, ſome dreadful Conſequences flow⯑ing from it, unknown perhaps in their Cauſes, and in their whole Extent, to the human Mind, which moved the Creator of the World to de⯑part from the ordinary Laws of Providence, and to undertake the Reſtoration of guilty Crea⯑tures, 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 Be⯑ing they are bound to fulfil, as give Solemnity to Virtue, and reſtrain them from trifling with Life: Eſpecially, when to this is joined the Diſ⯑covery 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 cor⯑rupt 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 na⯑tural [12] Light ſuggeſts, concerning the future Con⯑dition 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 Cir⯑cumſtances 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 Co⯑lours. 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, how⯑ever, we may recollect ſo much of the Chriſti⯑an 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 rea⯑ſon now with thoſe who admit, that to be vir⯑tuous and good is real Improvement and Hap⯑pineſs. Let them lay what Streſs they will upon Conſcience, upon its natural Authority within, and the Force and Evidence of its Dic⯑tates: 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 Aſſiſt⯑ance, to direct, where there is ſo much Uncer⯑tainty 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 reli⯑gious Principles may be, their actual Significan⯑cy and Influence on Life will ſtill be called in [14] Queſtion. This Tendency is by various Cauſes defeated: Betwixt the Belief of religious Prin⯑ciples, and correſpondent Practice, it will be ſaid, that Experience ſhows there is no neceſ⯑ſary Connection; nor can the Propagation of the one at all aſſure us, that proportionable Im⯑provements 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 Scrip⯑ture repreſents as certainly purifying the Heart. But, tho' the Connection be not neceſſary be⯑twixt 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 cul⯑tivate it. For Tendency will, at leaſt in ſome Caſes, become effectual; in more Caſes, proba⯑bly, than are taken notice of amidſt the Hurry of the World. Beſides the known and diſtin⯑guiſhed Examples of true Religion and Virtue, which, in every Age of Chriſtianity, have ſhone, more or leſs, as Lights of the World: How ma⯑ny 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 Prin⯑ciples 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 Or⯑der, 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 Occa⯑ſions ripen; when the Reformation of the Of⯑fender, perhaps, is not ſo conſpicuous to the World, as his former bad Manners have been. From the native Tendency of religious Know⯑ledge 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 ſup⯑poſed 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 Re⯑ligion to work itſelf gradually into the Affecti⯑ons, 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 Scrip⯑ture, by a new Heart and a new Spirit; when the Mind is not involuntarily conſtrained by [17] Principle, but Principle forms the inward Con⯑ſtitution, and becomes, in a Manner, the ſame with Temper and Affection.

BUT the actual Influence of Principle and Belief on Mankind admits of further Illuſtra⯑tion, from unconteſted Matter of Fact. They who hold the good Influence of Chriſtian Prin⯑ciples 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 cor⯑rupt and wrong Principles having had a great Influence on the World. Loud Complaints we hear from this Quarter, of the direful Ef⯑fects 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 religi⯑ous 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 direct⯑ed. 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 Coun⯑tenance 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 Im⯑portance of religious Knowledge to every In⯑dividual, in the Way of Improvement. Let us next conſider,

2. WHAT it promiſes in the Way of Con⯑ſolation, 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 wiſh⯑ing 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 uncer⯑tain Gueſs, whence he comes; for what Pur⯑poſe 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 Reflec⯑tion, appear poor and trifling: But how much worſe, when we conſider the real Condition of Man; a Being frail and feeble, beſet with vari⯑ous 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 Adminiſtra⯑tion, as the Chriſtian Religion affords, is to re⯑veal 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 be⯑fore a deſtitute Orphan, wandering in the in⯑hoſpitable 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 be⯑reaved 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 ſin⯑cere Chriſtian, than all the Refinements of Phi⯑loſophy [21] have on the Learned. Refined Reaſon⯑ings 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 Me⯑diator diſcovered: Mercy proclaimed by the Go⯑vernor of the World, thro' this Mediator, to the Frailties and Errors of thoſe who are peni⯑tent, [22] humble and ſincere in Heart; and the Preſence of their Redeemer promiſed to con⯑duct 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 ſup⯑port 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 be⯑fore him in ſad Remembrance. He wiſhes to exiſt after Death; and yet is afraid of that Ex⯑iſtence. The Governor of the World is un⯑known. His Mercy, for any thing that he can tell, may be implored in vain; all is myſterious Obſcurity: And in the midſt of endleſs Per⯑plexities and Doubts, the trembling Soul is for⯑ced 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 Im⯑provement that Man, as an Individual, receives from religious Knowledge, redounds to the Be⯑nefit of the Publick. Society reaps the Fruits of the Virtue of all its Members; and as each, apart, is made better, the whole muſt propor⯑tionably 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 Re⯑ligion, [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 Pro⯑greſs 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 Socie⯑ty; 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 Good⯑neſs. It is, by its Natnre, an aſſociating Prin⯑ciple, creating new and ſacred Bonds of Union amongſt Men. Common Aſſemblies for reli⯑gious 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 Expec⯑tants of the ſame Reward; all this has a Ten⯑dency [25] to awaken the Senſe of our friendly Re⯑lation, to knit us together, and ſtrengthen our mutual Connection.

FURTHER, religious Knowledge aſſiſts in preparing the Way for all uſeful and ornamen⯑tal 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 Deteſta⯑tion of Oppreſſion of every kind; and forms a Taſte for Liberty and Laws. We ſee that ty⯑rannical Governments have taken the firmeſt Root, in Nations blinded by Mahometan and Pagan Darkneſs, where the Throne of Vio⯑lence is ſupported by Ignorance and Error. In the Chriſtian World, as long as Popiſh Superſti⯑tion reigned undiſturbed, Darkneſs, Oppreſſion and Slavery were in its Train. For ſome Cen⯑turies, the Cloud ſat thick and deep over all Eu⯑rope, [26] and threatned a Relapſe unto ancient Bar⯑barity: Till, at the auſpicious Aera of the Refor⯑mation, 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 im⯑plicit Submiſſion to the Dictates of Men, in Matters of Religion.

BUT this is not the whole of that happy In⯑fluence which religious Knowledge hath on Society. It is not only ſubſidiary to its Im⯑provement, but neceſſary to its Preſervation. It is the very Baſis on which it reſts. For re⯑ligious 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 So⯑ciety: [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 hu⯑man Sanctions cannot extend to numberleſs Caſes, in which the Safety of Mankind is high⯑ly 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 Be⯑lief 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 Soci⯑ety, 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 law⯑leſs; 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 De⯑gree, 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 re⯑moved, 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 Ex⯑amples in Almighty God, and our bleſſed Re⯑deemer. We would ſee the Principles of Chri⯑ſtian Faith ſhedding over Families, Neighbour⯑hoods and Communities; the comfortable In⯑fluences 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 pub⯑lick 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 Con⯑cord, 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 Bleſ⯑ſing 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 Impor⯑tance 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 Propen⯑ſion 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 Enthu⯑ſiaſm [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 Ad⯑vantage 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 re⯑ligious 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 Know⯑ledge 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 near⯑er [31] to ourſelves, by ſuggeſting to us the Condi⯑tion 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 conſi⯑dered as yet rude and uncivilized; where Society has ſcarcely got beyond its Infant State; and whither the Influence of Government and Or⯑der has very imperfectly reached: Where the Inhabitants, hitherto accuſtomed to no Subjec⯑tion, except a ſlaviſh Dependence on their Chief⯑tains, are inured to Rapine, totally negligent of the Arts of Peace, and Strangers to cultivated Life: Where the groſſeſt Ignorance and Su⯑perſtition have remarkably reigned, and have nouriſhed, as their proper Offſpring, a blind At⯑tachment to ſome pernicious Notions of Go⯑vernment, artfully inſtilled into their Minds. If ever the Aid of religious Knowledge was ne⯑ceſſary to eſtabliſh and aſſiſt Society, it muſt be allowed to be neceſſary here: Eſpecially, as we know Popiſh Emiſſaries have not been want⯑ing among them, to ſow their poiſonous Prin⯑ciples; 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 danger⯑ous to the reſt of the Society, ought not all wiſe and good Men to encourage the Deſign of pro⯑pagating 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 De⯑ſign, 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 Vio⯑lence and Cruelty. The good Deſigns of the Legiſlature for introducing regular Govern⯑ment, 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 Endea⯑vour 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 Ar⯑gument that has been treated, in its full Extent; when we conſider the Importance of religious Knowledge, to the Improvement and the Conſo⯑lation of every Individual, to their preſent Happi⯑neſs, 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 Bleſs⯑ings which Man may receive from the Diſco⯑veries of the Goſpel; Strangers from the Cove⯑nant 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 Super⯑ſtition, 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 un⯑dertaken 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 car⯑ried on with Fidelity and Zeal ^‡. Their Con⯑cern 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 rea⯑dy 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 Va⯑nity and Pleaſure, that no Aſſiſtance is denied, and no Expence is ſpared, to carry on every fa⯑vourite Scheme of Diverſion and Amuſement; and only pious and Publick-ſpirited Undertak⯑ings 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 im⯑portant, and the more deſerving of our Aſſiſt⯑ance at this Day. They are not only the Means of extending Chriſtianity further than it has already reached, but likewiſe of ſupport⯑ing 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 pecu⯑liarly ſeaſonable now, when a Horror at Super⯑ſtition and Enthuſiaſm ſeems to have made us in⯑ſenſible to the Dangers of Irreligion, and of In⯑difference about all that is ſacred: Tho' this laſt is certainly much more the general Characte⯑riſtick 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 there⯑fore 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 Prin⯑ciples 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 Re⯑volution 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.