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nothing but their being Ifraelites in-
deed, in whom was no Guile; no-
thing but their babe-like Difpofitions,
to procure them thofe fpecial Revela-
tions which were withheld from the
Wife and Prudent.

Let us but confider the Reason of
the Thing itself, the Circumstances of
Mankind; and we fhall clearly per-
ceive the Connexion betwixt Love
and the Discovery of moral and reli-
gious Truth; and that the Method
made ufe of by our Saviour was the
moft fuitable to the Circumstances of
Mankind.

Firft, It is very plain that irregular Difpofitions, and immoral Habits do not only hinder our Attention, but give us ftrong Averfions to those Truths which are irreconcileable to them; and make us Enemies to those who tell us fuch Truths. Now it must be very difficult to convey moral VOL. II. Truths

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Truths to Men who will not regulate thefe their Difpofitions.

But Secondly, Suppofe fuch Men could be convinc'd of a System of fuch moral and religious Truths, what would be the Confequence? They must hold the Truth in Unrighteoufnefs, and their Sin must become ex

ceeding finful. The generality of Men, even of the moft Ignorant, know more than they care to practife. The Defect is not in their Understandings. If they have Obstinacy enough to refift their Convictions in a few, and those perhaps eafy, Duties, it would only increase their Obftinacy to teach them more Duties, and especially more difficult

ones.

Thirdly, Let us fuppofe farther, that Men of irregular Difpofitions were not only taught moral and religious Duties, but, by fome external Force

and

and Terrors, compell'd to an outward Compliance with them; 'tis true, Social Order might be fomewhat preferv'd and kept up in fuch a Cafe, but all Perfonal Merit and Virtue would be excluded and destroy'd on fuch a Suppofition.

On the other hand, where the Affections are apply'd to in the first place, and gradually regulated, 'till they arrive at that generous Love and Benevolence here enjoin'd, and exemplify'd by our blessed Saviour, all our Interefts in Error are remov'd; the Mind is emancipated and made free; ftands equally open to Conviction; is prepar'd to receive any Truth; and joyfully to embrace any Office; and thofe Actions which flow from fuch a Principle, must be of all others the most meritorious and praife-worthy.

It may perhaps be urg'd here, that this Refinement of the Affections implies a Knowledge of all moral Duties, C 2

and

and cannot be arriv'd at without a previous Inftruction in them. But this feems to be a Mistake, and to arife from an Ignorance of human Nature. 'Tis true indeed, this is a Work not to be carried on without fome Inftructions; and 'tis agreed Men cannot live in the World without fome Knowledge of Duty; but our Affections are to be confidered in the first Place as perfonal and domestick, as things in which our own perfonal Happiness and Perfection are immediately concern'd; and Men are to be wrought upon in the first place by their own personal Interest in them; the Good or Evil which flows from them to others, is a fecondary thing, and will have but little Weight with us, but as it happens to fuit our own perfonal Happiness or Mifery; fo that the natural Foundation of Instructions in the Regulation of our Affections is their Advantages with

regard

regard to our felves; which is the Method our Lord obferves through his whole Sermon on the Mount, and particularly in the Beatitudes. This generous Benevolence leads us at once into the cafy and free Practice of all Offices, such Offices as the Philofophers of old never thought of, and fuch as in fact fill'd the Heathen World with Surprize and Wonder.

From what has been faid, the Meaning of the Terms made use of by the Apostle, and their Connexion, I hope has been made to appear; I chofe to begin my Office with this Particular, as it is beginning with the Beginning, and is of the utmoft Importance, tho' too much overlook'd and difregarded.

There is indeed much ado about Truth, many Controverfies carried on with Zeal and Warmth; but

*Divinity-Lecturer in the Cathedral Church of Chichefter.

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