we mortify our members that are on the earth, fornication, uncleannefs, inordinate affection, evil concupifcence, and covetouf ness, which is idolatry, Col. iii. 5. And that we crucify the Stefh with the affections and lufts, Gal, v. 24. Mortification taken in this view is a noble act of virtue, and abfolutely neceffary to maintain the dominion of the fpirit over the flesh, the fuperiority of reafon over the inferior appetites. Where these prevail, they tend to stupify the understanding, and harden the heart, and hinder a man from being a valuable member of fociety, which is what Mr. Hume moft unjustly chargeth upon that mortification and felf-denial which is required in the Gofpel. Mortification is properly oppofed to that indulging and pampering the flesh, which tendeth to nourish and ftrengthen thofe appetites and lufts, which it is the part of a wife and virtuous man to correct and fubdue. Even fafting upon proper feafons and occafions, however ridiculed by Mr. Hume and others, may anfwer a very valuable end, and make a useful part of felf-difcipline. It may tend both to the health of the body, and to keep the mind more clean and vigorous, as well as, when accompanied with prayer, promote a true fpirit of devotion. But in this as in every thing elfe, the Christian religion, confidered in its original purity as laid down in the New Teftament, preferveth a most wife moderation, and is far from carrying things to extremes, as fuperftition hath often done. It doth not any-where infift upon exceffive, or what our author alls ufelefs rigours and aufterities. And fo far is that mortification which the Gofpel prefcribeth, and which is nothing more than the keeping the body under a juft discipline, and in a due fubjection to the law of the mind, from being inconfiftent with the true pleasure and fatisfaction of life, that it layeth the moft folid foundation for it. Mr. Hume himself takes notice of the "fupreme joy which is to be found in the victories over vice, when men are taught to govern their paffions, to re"form their vices, and fubdue their worst enemies, which in"habit within their own bofoms k. Not only does this gentleman find fault with felf-denial and mortification, but with fufferance. Virtue, according to his sepresentation of it, talks not of fufferance and felf-denial. And yet certain it is that among the best moralifts of all ages it has been accounted one of the principal offices of virtue to fupport us with a steady fortitude under all the evils that befal us in this prefent ftate, and enable us patiently and Moral and political Effays, p. 213. even chearfully to bear them. A virtue that cannot suffer adverfity, nor bear us up under it with dignity, and in a proper manner, is of little value in a world where we are exposed to fuch a variety of troubles and forrows. And in this the Gofpel morality is infinitely fuperior to that of the most admired Pagan philofophers. Mr. Hume has reckoned among virtues an undisturbed philofophical tranquillity, fuperior to pain, "forrow, anxiety, and each affault of adverfe fortune." But what is this philofophic tranquillity, fo much boasted of, relying only upon itself, compared with that which arifeth from the confolations fet before us in the Gofpel, from the affurances of divine affistances and fupports, from the love of God and fenfe of his favour, from the lively animating hopes of glory, and the eternal rewards which fhall crown our patience, and perfevering continuance in well doing? The last thing I fhall take notice of, as reprefented under a difadvantageous character by Mr. Hume, though highly commended and infifted on by our Saviour, is Humility. And this rightly understood is one of the most amiable virtues, and greatest ornaments of the human nature. Our author is pleased to talk of a certain degree of pride and self-valuation, the want of which is a vice, and the oppofite to which is meannefs". But to call a proper generofity of mind, which is above a mean or bafe thing, pride, is an abuse of words, which ought not to be admitted, if we would speak with exactness, in an enquiry concerning morals. It is to give the name of an odious vice to a very worthy difpofition of foul. The Gospel humility is a very different thing from meannefs. It is very confiftent with fuch a just self-valuation, as raiseth us above every thing false, mean, base, and impure, and keepeth us from doing any thing unbecoming the dignity of the reasonable nature, and the glorious character and privileges we are invested with as Chriftians. True humility doth not abfolutely exclude all fenfe of our own good qualities and attainments; but it tempers the fenfe we have of them with a just conviction of our abfolute dependance upon God for every good thing we are poffeffed of, and of our manifold fins, infirmities, and defects. It is opposed to a vain-glorious boasting and self-sufficiency, and to fuch a high conceit of our abilities and merits, as puffeth us up with a prefumptuous confidence in ourselves, and contempt of others, and which is indeed one of the greatest hinder. 1 Enquiry concerning the Principles of Morals, p. 152. Ibid. p. 146, 147. ances ances to our progress in the most excellent and worthy attainments. It manifesteth itself towards God, by an entire unreferved fubjection and refignation to his authority and will, by proper acknowlegements of our own unworthinefs before him, and a fenfe of our continual dependance upon him, and constant need of his gracious affiftance. And it expreffeth itself towards men, by causing us to yield a due fubmiffion to our superiors, and to be affable and condefcending to our inferiors, courteous and obliging towards our equals, in honour preferring one another, as St. Paul expreffeth it, and ready to bear with each other's weaknesses and abfurdities. In a word, it diffuseth its kindly influence through the whole of our deportment, and all the offices of life. Nothing is fo hateful as pride and arrogance. And true humility is fo amiable, fo engaging, fo neceffary to render a perfon agreeable, that no man can hope to please, who hath not at least the appearance of it. Our author himself obferves, that "among well-bred people, a mutual deference is "affected, contempt of others disguised "." And that "as we are naturally proud and felfifh, and apt to affume the preference above others, a polite man is taught to behave "with deference towards thofe he converfes with, and to yield the fuperiority to them in all the common occurrences "of fociety "." So that according to him a fhew of humility, and preferring others to ourselves, is a neceffary part of good behaviour; and yet he is pleased to reckon humility among thofe things that neither render a man a more valuable mem ber of fociety, nor qualify him for the entertainment of company, but on the contrary cross those desirable purposes, and harden the heart, and four the temper. But enough of Mr. Hume; who, if we may judge of him by his writings, will fcarce be charged with the fault of having carried humility to an excefs. A pity it is that he hath not made a better ufe of his abilities and talents, which might have laid a juft foundation for acquiring the praise he seems fo fond of, as well as rendered him really useful to the world, if he had been as induftrious to employ them in serving and promoting the excellent caufe of religion, as he hath unhappily been in endeavouring to weaken and expofe it. Enquiry concerning the Principles of Morals, p, 161, 162, POST 1 POSTSCRIPT. A FTER great part of this Work was finished, and fentto the prefs, I met with a book which I have read with great pleasure, intitled, The Criterion; or Miracles examined, with a view to expose the pretenfions of Pagans and Papis; to compare the miraculous Powers recorded in the New Teftament, with those said to fubfift in latter times, and to shew the great and material difference between them in point of evidence from whence it will appear, that the former must be true, and the latter may be false. The fubject is evidently both curious and important, and is treated by the author, who, I hear, is the Rev. Mr. Douglass, in a judicious and masterly way. It was published at London in 1754, and therefore before the publication of the fecond volume of the View of the Deifti cal Writers. And if I had then feen it, I fhould certainly have thought myself obliged to take particular notice of it. The worthy author has made judicious obfervations upon Mr. Hume's Efay on Miracles, especially that part of it which relateth to the miracles afcribed to the Abbé de Paris, which he has infifted on for an hundred pages together. And it is no fmall fatisfaction to me, that there is a perfect harmony between what this learned author has written on this fubject, and what I have published in the preceding part of this work, though neither of us knew of the other's work. He fhews, as I have endeavoured to do, that fraud and impofture were plainly detected in feveral inftances and that where the facts were true, natural caufes fufficient to produce the effect may be affigned, without fuppofing any thing miraculous in the cafe. This he has particularly fhewn, with regard to each of the miracles Infifted on by Mr. de Montgeron, which he accounts for much in the fame way that Mr. des Voeux hath more largely done, though he had not feen that gentleman's valuable writings, to which I have frequently referred for a fuller account of those things which I could do little more than hint at. The reader will find in Mr. Douglass's work a full proof of the wonderful force of the imagination, and the mighty influence that strong impreffions made upon the mind, and vehement paffions raised there, may have in producing furprifing changes on the body, and particularly in removing diseases: of which he hath produced feveral well attested inftances, no lefs extraordinary than thofe 369 those attributed to the Abbé de Paris, and which yet cannot reasonably be pretended to be properly miraculous. As I have thought myself obliged to take notice of that part of this gentleman's book, which hath fo near a connection with the work in which I have been engaged; fo it is but juft to obferve, that it is alfo, with regard to every other part of it, a learned and accurate performance. What he proposes to fhew is, that the evidence for the Gofpel facts is as extraordinary as the facts themfelves; and that no just suspicion of fraud or falfhood appeareth in the accounts; while every thing is the reverse, with regard to the evidence brought for the Pagan or Popish miracles. He obferves, That the extraordinary facts afcribed to a miraculous interpofition among the Pagans of old, or the Christians of latter times, are all reducible to these two classes, The ac -: counts are either fuch as, from the circumftances thereof, appear to be false; or, the facts are fuch as, by the nature thereof, they do not appear to be miraculous.As to the first, the general rules he lays down, by which we may try the pretended miracles amongst Pagans and Papists, and which may fet forth the grounds on which we fuppofe them to be false, are these three That either they were not published to the world till long after the time when they were faid to be performed: Or, they were not published in the places where it is pretended the facts were wrought, but were propagated only at a great diftance from the scene of action: Or, they were fuffered to pass without due examination, because they coincided with the favourite opinions and prejudices of thofe to whom they were reported; or, because the accounts were encouraged and fupported by those who alone had the power of detecting the fraud, and could prevent any examination, which might tend to undeceive the world. Thefe obfervations he applies to the Pagan and Popish miracles; fome of the most remarkable of which he diftinctly mentions, and fhews, that there are none of them that do not labour under one or other of these defects. After confidering those pretended miracles, which, from the circumstances of the accounts given of them, appear to be false, he next proceedeth to those works, which though they may be true, and afcribed by ignorance, art, or credulity, tỏ supernatural causes, yet are really natural, and may be accounted for, without fuppofing any miraculous interpofition. And here he enters on a large and particular difcuffion of the miracles at VOL. I. B b tributed ་ |