CHARGE VI.

ON THE TRUE VALUE OF FAITH AND MORALS.

Reverend Brethren,

CONSIDERING the vast importance of religious knowledge, and the universal extent of religious obligations, it must appear very strange to a careful observer, that so much mistake and so little certainty have attended the study of religion. Neither reason nor faith has proved sufficient to direct us. The infirmities, the prejudices, the passions, of humanity have either obstructed men in their course, or diverted their attention to wrong objects.

Something perhaps might be done towards keeping us steady in the right road, if some general principles could be held out to our view, on which we might always keep our eyes fixed, and to which on every occasion of doubt and difficulty we might constantly repair. Two of these principles I have selected for your present consideration. If I am right in the choice and the application of them, they will free us from a great deal of useless labour; and by disengaging us from frivolous pursuits, will give room and leisure for our improvement in solid piety. They will free us also from a thousand fears and scruples, and leave us to the pure enjoyment of that share of happiness which it is allowed us to enjoy in our present condition of being...

In our pursuit after religious knowledge there are but two objects of inquiry: What we are to believe; and what we are to do; and we shall pursue both these inquiries with the greater probability of success, if we clearly discern the reasons for inquiring at all. Of what importance is it to men and to Christians to believe and do what they ought? I answer,

I. The importance of FAITH arises from: its influence on our Actions; and,

;

II. The importance of ACTIONS from their influence on the general Happiness. Faith without works, we know is dead * and surely we may add, That works of unmeaning ceremony, or useless austerity, are dead also.

I.

1. The foundation of all religion is laid in the belief of a GOD. On the importance, as well as the truth of this article, all sects and parties are agreed. On what now is their agreement founded? Evidently on this, that without the belief of a Supreme Governor, men will, in many instances of the utmost consequence, have no law to direct their actions; every one may do what is right in his own eyes, without fear of inspection or punishment. The crime then of Atheism consists in this, That it subverts morality.

But perhaps you may think there is something more in the matter. You may be

* James ii. 17..

Well

shocked with the impiety of denying his existence, who is the Parent of all Good. indeed may you be shocked not only with the impiety, but the absurdity of it. You may justly impute so flagrant an abuse of reason to some lurking principle of an immoral nature and tendency. You may justly expect a similar abuse in the common offices of life;

and you may well suppose, that a heart which has hardened itself against all impressions of gratitude to God, will be equally insensible of human kindness; and that all the charities of neighbourhood, and kindred, and friendship, will be sunk and stifled in a cool philosophical selfishness.

Were we only to consider the SUPREME BEING as the Author and Preserver of the Universe, without any apprehension of his moral government, -even this consideration might have some effect in raising our thoughts from Earth to Heaven; and the want of it. must have a natural tendency to sink and degrade human nature. It must be owned however, that the idea of a God, if carried no farther than this, could not be expected to make any deep impression on our minds;

or to have any powerful influence on the conduct of our lives. But a Supreme Governor and Judge is indeed an awful and most important object. Not only the sentiments of reverence and gratitude will make us wish to recommend ourselves to his favour, but we shall be yet more forcibly impelled by the fear of his displeasure.

It has been debated among philosophers, whether Atheism or Superstition be the greater offence against God. Without entering into this debate, I shall only observe at present, that it has usually been conducted "I had rather," says on wrong principles. a great Antient (and Lord Bacon follows him)" that men should deny there was any such man as Plutarch, than that they should affirm him to be capricious and cruel. Superstition therefore, which dishonours the gods, is worse than Atheism, which only denies their existence." As if the malignity of human opinions were to be measured by the affront that is paid to the Divinity! Alas, it is nothing to HIM, whether the wickedness and folly of poor mortals breaks out in one shape or another. The highest offence