Imatges de pàgina
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knowledge? And if it cannot be proved, as it is impoffible it fhould, that they received it by divine revelation, then this opinion will ftill center in imagination or contrivance.

AND as to the information of eternal punishments being given to men by the fcriptures, should this, for argument fake, be admitted, a question might then arife: how came the authors of fcripture to know that fuch punishments would be inflicted? The answer undoubtedly will be,-by inward divine revelation: indeed they could obtain it no otherwife. Then their knowledge of this fact was abfolutely certain: but those persons who are not favoured with inward divine revelation have only the report of others, which is far fhort of knowledge; and much the greater part of mankind know even nothing of this report. Now, pray, are not all men as much concerned to be at a certainty: respecting these punishments, as the writers of the bible were? Undoubtedly they are. How then has it happened that all are not at equal certainty? Could not Omnipotence as eafily have given this knowledge directly to every man, as to a few to inform others? Surely he might. As all men then were: equally concerned to know of these punishments, how came it to pass, that the knowledge of them was revealed only to a few.

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who were to convey it to the reft of mankind, multitudes of whom they neither did or poffibly could inform of it ?

Is this like the proceedings of a being of infinite power, wifdom, and goodness? Nay, is this as wife and equitable as the proceedings of limited and weak men? In all governments, when laws are made, and punishments annexed to the breaking them, are not the most effectual means ufed to publish thefe laws and punishments, that every individual may know for what crimes, and in what manner he is to fuffer? Were not this method taken, punishments among men would be extremely unjuft. The true reason then, why the righteous Judge of all the earth, the great Lawgiver and Governor of the universe, hath not made known to all mankind, that they are liable to eternal punishments, is evident: he never intended to inflict them.

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SECTION II.

ECONDLY, If the justice and glory of God require, that he should punish finners and unbelievers with everlasting torments, then undoubtedly both juftice and reafon require alfo, that it should be in the Z power

power of the former not to fin, and of the latter to believe aright.

In making an inquiry if they have this power, I fhall not enter into a long, puzzling, metaphyfical differtation on free-will; a subject upon which a great deal has been said, and perhaps to little fatisfaction; but chufe much rather to appeal to common fenfe and experience, Both these will fhew us, that, if the circumftances which direct and determine mens moral actions and religious belief are not in their power, then those actions and this belief are not in their power. Bụt, that thefe circumstances are entirely out of mens power, a little obfervation and reflection will evidently prove. Of this we will give some inftances; and first of moral actions.

A BOY is born of poor, neceffitous, and profligate parents, and with a ftrong natural propenfity to vice: in his very infancy, fpirituous liquors, which serve to inflame his paffions and extinguish his reafon, are frequently given him. As foon as this child is capable of good or bad actions, instead of being carefully inftructed in the former, he is diligently taught the latter, particularly to pick pockets: if he performs this dextrously, he is commended and rewarded; if not, he is blamed and punished. This boy never affociates with any perfons but those who are as

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bad or worse than himself, and is immerfed in one continued fcene of debauchery and wickedness: he proceeds, as he grows in ftrength and impudence, from petty to greater villanies, becomes ftreet-robber, foot-pad, or highway-man, and at last commits the most horrible crime of murder. What shall we fay? Was it in the power of this unhappy, wretched, and wicked creature to live a fober, righteous, and pious life? Had he his choice of what parents he would be born, and by whom and in what manner and circumftances educated, and what company he would keep?

ANOTHER youth is placed as page to fome great perfon at a court, where he fees nothing but luxury, lewdness, pride, envy, diffimulation, and vice, in the most alluring fhapes: he perceives, that virtue and piety are so far from being efteemed and rewarded, that they are constant subjects of contempt and ridicule, and that the only path to preferment and honours lies through the temple of vice. What chance has a youth thus educated, and with such examples continually before his eyes, to become chafte, temperate, fincere, and honeft; in a word, to be virtuous and pious?

MULTITUDES of other inftances might be given, in which mens moral actions, by cir cumstances

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cumstances entirely independent of their own choice, are as much influenced as thofe of these children.

UNDOUBTEDLY, many men who have acted very profligate and vile parts in the world, would, if differently circumstanced, have been excellent perfons. That temper of mind which has rendered even fome banditti fo remarkably faithful to their wicked comrades, fo fearless and amazingly intrepid, if properly cultivated and directed by an early, a liberal, a virtuous, and religious education, might have formed firm friends, courageous defenders of their country, or even refolute martyrs.

DOTH it not then plainly appear, that mens natural tempers, and fuch accidents or circumstances of their lives as are entirely out of their power, do, in a great degree at least, direct and determine their behaviour and actions?

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A queftion may here arife: Whether, if mens behaviour and actions are thus determined by circumItances out of their power, it is juft and reasonable to punifh them at all even in this world? To which I answer:-If mens behaviour and actions are determined by fuch circumstances, punishments are very properly to be reckoned among them, and may be, as we fee they frequently are, of great force and efficacy to prevent mens doing ill, like weights thrown into a fcale to turn the balance: therefore this opinion doth not at all render punishments

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