these. The laws and government of the Egyptians appear to have been wise, and deserving of respect; while their religious philosophy was puerile and contemptible.

Should it be said, that the Persian and Hindoo writings are, in some instances, prior in time to those of Job and Moses; I answer, that this is said gratuitously, without the least support from evidence. But should it be granted, it will not at all affect the point in debate. The Brahminical and Persian systems are even more absurd and childish, than those of the Egyptians and Greeks. All of them contain some just and sublime doctrines: but they are blended with such a mass of despicable rubbish, as to prove, on the one hand, the immeasurable superiority of the Scriptural system to them all; and, on the other, that those, who have delivered the superior parts of them to us, were not the discoverers of these just and sublime doctrines; but received them traditionarily, from revelations, communicated to men of preceding ages.

It is here to be observed that these Philosophers, of every Country, and of every age, differed endlessly from each other, concerning those parts of their respective systems, which were of primary importance, as well as concerning others. The two most important of all subjects of contemplation are GOD and the Supreme Good. Concerning the former of these, Varro, who probably knew better than any other ancient, declares, that there were three hundred different opinions. In other words, there were three hundred different gods of the philosophy, with which he was acquainted. Concerning the latter, the diversities of opinions, among the same men, were. as he asserts, two hundred and eighty-eight. If they differed in this manner concerning these all-important objects; it will be easily believed, that in forming a system, into every part of which these must enter as constituent materials, they must differ in a similar manner. Accordingly, they differ, contend, and contradict each other, with respect to almost every thing, which has been called philosophy. Nor is this discordance found in different sects of Philosophers only; but in different members also of the same sect, and in different discourses of the same writer.

How opposite to all this is the appearance of the Scriptures! They were written, during the whole progress of fifteen centuries, with no considerable interval, except that between Malachi and Matthew; and were, therefore, liable to all the diversities of opinion, which could be supposed to arise during this long period, in a single nation, from any source whatever. There were at least one hundred writers, and speakers, concerned in them, as teachers of Divine truth. They were of all classes of society, from the Prince to the Peasant. The modes, in which they wrote, may be considered as involving all those, in which men have thought it desirable to write, except such, as are professedly fictitious. The states of society, and the spheres of life, in which the writers lived, and the occasions which called forth their several compositions, VOL. IV.

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were at least equally numerous, and diverse. Still, an entire harmony runs through them all. Amos the herdsman, Matthew the toll-gatherer, and John the fisherman, exhibit the same just, clear, extensive, pure, and exalted views of Divine subjects, the same religion, the same morality, and the same scheme of salvation, with those of Moses and Paul, notwithstanding all their learning, and those of Daniel and Isaiah, David and Solomon, notwithstanding the high rank, which they held in human society.

It is further to be observed, that the Scriptural writers have taught all, which mankind at present know, concerning morals and religion. There is no rule of faith, and no rule of practice, known by men at the present time, and fairly defensible, which is not either expressly declared, or unquestionably implied, in the Scriptures.

It cannot here be said, that these defects of Philosophy arose from the want of sufficient numbers, engaged in the pursuit of this great object; or of sufficient zeal, industry, and exertion, on the part of those, who were engaged. The number of men embarked in this pursuit was prodigious. Success in it was a source of distinction, coveted by Kings and Emperors. The zeal, with which it was prosecuted, was accordingly intense; and the labours, employed in it, extended through a long succession of ages.

For this mighty difference between the schemes of Philosophy, and the system of the Scriptures, no Infidel has hitherto accounted; and no rational account, it is presumed, can be given, not involving a cause, which, if adequate to the effect, will be more difficult of admission, more miraculous, than Inspiration.

SERMON CLXXIII.

CONCLUSION.-GENERAL REMARKS.

PROVERBS VIII. 6.-Hear! for I will speak of excellent things; and the opening of my lips shall be right things.

IN the preceding part of this discourse, after recapitulating the great subjects, adopted as parts of a Theological System in the series of sermons, then brought to a close, and making a few observations on the import of the text, I proceeded to make some general Remarks on the subject at large.

In the first, I considered the superiority of the Moral Scheme of the Scriptures, which I had so long been employed in unfolding to this audience, to the moral schemes of Philosophy.

In the second, I mentioned, that this view of Theology furnished powerful evidence of the Revelation of the Scriptures.

I shall now proceed to finish the discourse with two other remarks, which I had not then sufficient time to consider; and ob

serve,

III. How well does the Theology of the Scriptures merit the diligent investigation of every man, furnished with an enlightened edu

cation.

In periods, not long past, a great proportion of those, who were liberally educated in this country, regarded extensive attainments in Theology as being of the highest importance to the completion of their literary character. Nor is the date very distant, when the same views prevailed among the Protestant nations on the eastern side of the Atlantic. Many Laymen may be mentioned, whose theological acquisitions would have highly adorned the desk; and might justly have been coveted by clergymen of distinguished reputation. It is hoped that the spirit which gave birth to these attainments is reviving.

But it must be confessed, that for a considerable period the disposition to become versed in Theology has declined; and for a period of indefinite length has been too low, not to excite a serious regret in the mind of a wise and good man. Clergymen are often censured, and, it is to be feared, in too many instances justly, for their want of sufficient knowledge in this science. Almost all laymen, even those of enlightened minds, and extensive acquisitions, are lamentably defective in their acquaintance with Theology. Perhaps I should not wander far from the truth, were I to observe,

The appearance of such men in the character of teachers of religion, insensibly, but almost irresistibly, entails upon Theology itself a character, derived, of course, from the men themselves. They are ignorant, vulgar, uncouth in their demeanour, coarse in their elocution, clumsy in their language, and full of mistakes in their opinions; halt lamentably in their constructions of Scripture ; dissuade rather than convince by their arguments; and are yet vain, arrogant, censorious, magisterial in their decisions, and grossly calumnious towards those from whose opinions they differ. With all these characteristics, they still appear as teachers of Religion: a religion, of which, in the speculative sense, they know almost nothing, and in the practical sense, there is too much reason to fear, still less. In this character the mind is prone, in spite of itself, to associate them not only with other, and better, teachers, but also with the Religion, which they profess to teach. In such a case it is not easy to avoid uniting with this subject, in a greater or less degree, these wretched characteristics of those with whom we see it united; or to avoid regarding it with some degree of that contempt, and loathing, with which it is impossible to fail of regarding these men.

It is highly honourable to the memory of those men, by whom New-England was planted, that they brought with them a body of Ministers, distinguished, not only for their piety, but also for their learning and wisdom; and that immediately after their establishment in this country they founded a College expressly for the purpose of perpetuating among their descendants, a Ministry, possessed of these attributes. It is to the honour of their descendants, that they founded other Seminaries, as from time to time they were necessary, for the same purpose; and that they have regularly, and strenuously, demanded these attributes in those, who were candidates for the desk. No class of men has in any age, since the colonization of this country, possessed more learning than the Clergy of its own Churches. The Episcopal Church has, also, regularly demanded the same education in those whom it has destined to the pulpit. I wish the same observation were equally true of other Churches.

When, therefore, you look at these unauthorized intruders, and feel the regret, and the disgust, which perhaps you cannot avoid; turn your eyes to men of a superior character in the same office; not a small number of whom would be ornaments of any profession, and are actually ornaments of human nature. Let their wis dom, and worth, become an overbalance for the infirmities of these; and prove the means of effectuating in your minds a just reverence for the religion of the Gospel. Look, also, beyond the Atlantic; and remember that Usher, Leighton, Butler, Berkeley, Jeremy Taylor, Jewel, Tillotson, Sherlock, Owen, Doddridge, Watts, and a long train of others, both in ancient and modern times; men, who stand in the first rank of human intelligence; spent their lives

in the study of Theology; and that it was the glory of Bacon, Boyle, and Newton, of Grotius, Locke, Addison, Jones and Johnson, to be enrolled among the friends, and supporters, of the Christian Religion.

The true reasons, for which we should addict ourselves to the pursuit of any science, are the Pleasure, which it may yield; and the Profit, to which it may conduct us. With respect to Theology, both these reasons lend their whole force, to encourage our most diligent and persevering researches.

1. The science of Theology is capable of yielding more Pleasure to the mind than

any

other.

The pleasures, which Science is capable of yielding to the mind, are addressed both to the Imagination and the Understanding. Of both these kinds of pleasure, Theology is eminently productive.

The Pleasures, conveyed to the mind through the Imagination, are derived from such objects as are new, various, beautiful, refined, great, and noble; and, the more these attributes prevail, the more capable are the objects, in which they are found, of yielding this species of pleasure. But in no field of human pursuit are objects found in such numbers, and of such uniformity, which are invested with these attributes, or possess the power of yielding this pleasure, in the same degree. In vain will you search for objects, equally beautiful with multitudes, which are presented to you in the Scriptures; with paradise and its inhabitants; with the innumerable and most delightful variegations of excellence, which adorn the angelic character; with the endlessly diversified manifestations of kindness, compassion, and good providence, of God towards his children; the grateful and unaffected effusions of their piety to him; the delightful scenery, if I may so style it, of the Millennial world, drawn with such unrivalled elegance, by several of the prophets, and particularly by the pencil of Isaiah; the charming features of a virtuous character, depicted by Christ and his Apostles; and the wonderful exhibition of the future prosperity of the Church, arrayed in glory and beauty by the hand of St. John.

The Scriptures are the native region of Sublimity, both natural and moral.

"The single volume of the Scriptures," says Sir William Jones, one of the best judges, whom the world has ever seen, " contains more and higher specimens of this excellence, than all the remains of Grecian and Roman antiquity united." The God of the Scriptures is an object infinitely sublime; and, wherever He appears, whether his character is exhibited, or his actions are recited, He appears with power, wisdom, and goodness, glory and majesty, to which nothing is equal, nothing second. The Works of God, here recounted, are possessed of a splendour, suited to his character. The Creation; the Deluge; the wonders of Egypt, the Wilderness, and Canaan; the Miracles, attendant upon the death, Res