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purpose of involving their subjects in enmities, dissensions, and wars, in which they had themselves engaged for other reasons. Having in this manner frequently implicated the people committed to his charge, a prince has become at pleasure prodigal of their property and their persons. These were readily sacrificed by the people to the defence of the ancient religion; but they were perverted by their rulers, to obtain the fulfilment of their desires, which they would never have procured, had they been deprived of such popular assistance. The magnitude of the dissension induces the willing parties cheerfully to make contributions of their property to their prince; the multitude of the Dissidents makes them wishful for the ability to contribute as much as may be sufficient; and the obstinate spirit which is indigenous to dissension, causes the parties never to grow weary of giving, while they retain the ability.

We have now in some sort delineated the nature of this discord or dissension, and have shewn that it is most important in its bearings, most extensive in its range, and most durable in its continuance.

2. Let us further see what have been, and what still are, the EFFECTS of an evil of such a magnitude, in this part of the Christian world. We may, I think, refer the infinitude of these effects to two chief kinds. The first kind is derived from the force of the dissension on the MINDS of men; and the second kind has its commencement in the operation of the same dissension on their HEARTS and affections.

FIRST.-From the force of this dissension on the MINDS of men, arises, (1) a degree of doubtful uncertainty respecting religion. When the people perceive that there is scarcely any article of Christian doctrine concerning which there are not different and even contradictory opinions; that one party calls that "horrid blasphemy" which another party has laid down as "a complete summary of the truth;" that those points which some professors consider the perfection of piety, receive from others the contumelious appellation of "cursed idolatry;" and that controversies of this description are objects of warm discussion between men of learning, respectability, experience and great renown. When all these things are perceived by the people, and when they do not observe any discrepancy in the life and manners of the opposite disputants, sufficiently great to induce them to believe that God vouchsafes assistance by "the Spirit of his truth," to one of these parties, in preference to the other, on account of any superior

sanctity, they begin then to indulge in the imagination, that they may esteem the principles of religion alike obscure and

uncertain. *

(2.) If an intense desire to institute an enquiry into some subject shall succeed this dubious uncertainty about religion, its warmth will abate and become cool, as soon as serious difficulties arise in the search, and an utter despair of being able to discover the truth will be the consequence. For what simple person can hope to discover the truth, when he understands that a dispute exists about its very principles,-whether they be contained in the scriptures alone, or in traditions not committed to writing? What hope can he entertain, when he sees that a question often arises concerning the translation of some passage of scripture, which can be solved only by a knowledge of the Hebrew and Greek languages? How can he hope to find out the truth, when he remarks, that the opinions of learned men, who have written on religious subjects, are not unfrequently quoted in the place of evidence,-while he is ignorant of all languages except that of the country in which he was born, is destitute of all other books, and possesses only a copy of the scriptures translated into the vernacular language? How can such a person be prevented from forming an opinion, that nothing like certainty respecting the chief doctrines of religion can be evident to any one, except that man

*This is an observation which ought to be deeply pondered by all projectors of fresh systems, seceders from the great body of the Christian Church, and the propagators of new doctrines. It is a consideration which pressed, with great weight, on the conscientious mind of Arminius, as may be seen in various parts of the preceding account of his life.

It is a most deplorable circumstance, that the very excellences and virtues of religious persons of different persuasions, (like many other of the best things in the world,) are thus capable of being perverted to the injurious purpose of inducing heedlessness and indifference about the divinely revealed doctrines of the scriptures; and that, as one of the stratagems of the devil, it should operate to the destruction of ignorant and unwary souls. But when we consider, that God has, even in this instance, chosen the foolish and weak things of the world to confound the wise and the mighty,' we are encouraged to augur favourably about the circumstances of the poor and unpolished part of mankind, who are simple of heart, and sincere seekers of salvation. For we often meet with occurrences, in which proficients in the wisdom of this world find some stumbling-block or occasion of offence; and, in the midst of which, the comparative simpletons and weaklings of Christ's flock, recollecting his impressive words, (which are applicable to the disciples in every age,) What is that to thee! Follow thou me! proceed onward in their even course to Heaven, without turning aside to the right hand or to the left, and suffer "the letter'd proud and wise" to decide some insignificant point, and the greatest brawlers to deafen themselves with their own clamour. This is one of the wise provisions in the admirable economy of our salvation; and, with all his other plans, it is every way worthy of its Divine Author.

who is well skilled in the two sacred languages, has a perfect knowledge of all traditions, has perused with the closest attention the writings of all the great Doctors of the Church, and has thoroughly instructed himself in the sentiments which they held respecting each single principle of religion?

(3.) But what follows this despair? Either a most perverse opinion concerning all religion, an entire rejection of every species of it, or Atheism: These produce Epicurism, a still more pestilent fruit of that ill-fated tree. For when the mind of man is in despair about discovering the truth, and yet is unable to throw aside at the first impulse all care concerning religion and personal salvation, it is compelled to devise a cunning charm for appeasing conscience :-(i) The human mind in such a state will either conclude, that it is not only unnecessary for common people to understand the axioms of religion, and to be well assured of what they believe; but that the attainment of these objects is a duty incumbent on the clergy alone, to the faith of whom, as of "them that must give account" to God for the salvation of souls, (Heb. xiii, 17.) it is quite sufficient for the people to signify their assent by a blind concurrence in it. The clergy also themselves, with a view to their own advantage, not unfrequently discourage all attempts, on the part of the people, to gain such a knowledge of religion and such an assured belief.-(ii) Or the mind in such circumstances will persuade itself, that all worship paid to God, with the good intention of a devout mind, is pleasing to him; and therefore under every form of Religion, (provided such good intention be conscientiously observed,) a man may be saved, and all sects are to be considered as placed in a condition of equality. The men who have imbibed such notions as these, which point out an easy mode of pacifying the conscience, and one that in their opinion is neither troublesome nor dangerous,-these men not only desert all study of divine things themselves, but lay folly to the charge of that person who institutes a laborious enquiry and search for that which they imagine can never be discovered, as though he purposely sought something on which his insanity might

riot.

But not less steep and precipitous is the descent from this state of despair to absolute Atheism. For since these persons despair of offering to the Deity the adoration of true religion, they think they may abstain from all acts of worship to him

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without incurring any greater harm or punishment; because God considers no worship agreeable to him except that which he has prescribed, and he bestows a reward on no other.The efficacy of this despair is increased by the irreligion which seems to be interwoven with the natural dispositions of some men, and which, eagerly seizing on every excuse for sin, deceives itself, and veils its native profaneness and want of reverence for the Deity under the cloak of the grievous dissensions which have been introduced about religion.-But other two reasons may be adduced why Religious differences are, in the Christian world, the fruitful causes of Atheism. (i) The first is, that by this battering-ram of dissensions, the foundations of Divine Providence, which constitute the basis of all Religion, experience a violent concussion. When this thought enters the mind, that " it appears to be the first duty of providence, (if it actually have an existence) to place her dearest daughter RELIGION in such a luminous light, that she may stand manifest and apparent to the view of all who do not willingly drag their eyes out of their sockets."-(ii) The other is, that when men are not favoured with christian prophecy, which comprises religious instruction, and are destitute of the exercise of Divine worship, they first almost imperceptibly slide into ignorance and into the complete disuse of all worship, and afterwards prolapse into open impiety. But it has not unfrequently been the case, that men have suffered themselves to be deprived of these blessings, sometimes by the prohibition of their own consciences, and sometimes by those of others. (i) By the prohibition of their own consciences,-when they do not think it lawful for them to be present at the public sermons and other religious ordinances of a party that is adverse to them.-(ii) By that of the consciences of others—when the prevailing party forbid their weaker opponents to assemble together as a congregation, to hear what they account most excellent truths, and to perform their devotions with such rites and ceremonies as are agreeable to themselves. In this manner, therefore, even conscience, when resting on the foundation of religion, becomes the agent of impiety, where discord reigns in a religious community.-From Atheism, as a root, Epicurism buds forth, which dissolves all the ties of morality, is ruinous to it, and causes it to degenerate into licentiousness: All this, Epicurism effects, by previously breaking down the barriers of the fear of God, which alone restrain men within the bounds of their duty.

SECONDLY.-All these evils proceed from religious dissension when its operation is efficacious on the MIND. Most sincerely do I wish that it would remain there, content itself with displaying its insolence in the hall of the mind where discord has its proper abode, and would not attack the AFFECTIONS Of the HEART. But, vain is my wish! For so extensively does it pervade the heart and subdue all its affections, that it abuses at pleasure the slaves that act as assistants.

1. For since all similarity in manners, studies, and opinions, possesses very great power in conciliating love and regard; and since any want of resemblance in these particulars is of great potency in engendering hatred, it often happens that from religious dissension arise ENMITIES more deadly than that hatred which Vatinius conceived against Cicero, and such exasperations of heart as are utterly irreconcileable. When religious discord makes its appearance, even amongst men the most illustrious in name and of the greatest celebrity, who had been previously bound together and united among them. selves by a thousand tender ties of nature and affection, they instantly renounce, one against another, all tokens of friendship, and burst asunder the strictest bands of amity. This is signified by Christ, when he says, " I came not to send peace on earth, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household." (Matt. x, 34-36.) These words do not indicate the end and purpose of the coming of Christ, but an event which would succeed his coming; because he was then about to introduce into the world a reli

gion which differed greatly from that which was publicly established, and concerning which many dissensions would afterwards arise, through the vicious corruption of mankind.

This dissimilarity was the origin of the rancour of the Jews against the Samaritans, which displayed itself in not allowing themselves to derive any benefit from the services of the Samaritans, even in matters that were necessary for their own convenience. It was the existence of this feeling which caused the woman of Samaria to wonder, concerning Jesus, "how he, who was a Jew, could ask drink of her, a Samaritan woman." (John iv, 9.) Indeed, it is the utmost stretch of hatred-to be unwilling to derive any advantage from another person that is an enemy.

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