rejected with high disdain by every mind that feels a commendable pride in being endued with powers not merely brutal, but rational. And those who have not yet perceived by reflection the faculties of their own mind, nor have attained to a due sense of the capacity for improvement with which they are born; such persons will do well to trust the experience of others, until their own judgment is mature; they will do well to rely on the veracity of the serious and inquisitive, who after patient research assure them of a truth, that all the paradoxes of false philosophy are but snares of sophistry, calculated to seduce them from maxims of approved excellence, and from principles which have been known and seen to be most salutary, in their tendency to ensure the safety, advance the dignity, and promote the rational happiness of man!

Unless there be allowed some first principles, some fundamental axioms, to which we may refer as standards of truth, there can be no rule, either in moral or mathematical science, by which to determine whether an argument be just or false. In denying, therefore, all those first principles in which mankind have universally agreed, false philosophy shows its folly. For folly it is to oppose reason; and nothing surely can be more in opposition to reason than to undermine the very groundwork of all reasoning.

the very seeds of honour, and piety, and virtue, affording no room for actions or endeavours that are truly great and noble; being altogether unworthy of the nature of man, and doth reduce us to the condition of beasts."- Principles of Natural Religion, 1. ii. c. ix. p. 404.

In points of discussion not recondite, an enlarged mind very soon discerns the intermediate connection between the subject and the conclusion; it requires not, therefore, every minute consequence to be distinctly marked in the series of argumentation; nor does it interrupt the course of reasoning by starting futile and frivolous objections. False philosophy discovers its littleness, in not having comprehension capable of reaching from the question to the proof through the leading and more prominent steps of the argument: it calls for a multiplicity of deductions; demands that propositions of the simplest kind should be proved with precision unnecessarily scrupulous; raises difficulties, where sound sense would immediately and unerringly decide; and cavils if in the course of argument a single inference be left to be drawn by common understanding, and not absolutely stated in express terms.

By this folly and littleness in what he would correct, the advocate of truth is compelled to establish maxims, which to the plainest apprehension might appear incontrovertible; and forced to produce demonstration for the justness of positions, which by a mind unsophisticated might have been supposed admissible on their own self-evidence.

These remarks are here subjoined to satisfy the reader, that of the arguments and proofs used in this discourse, in defence of the better cause, none are superfluous. Such, indeed, some of them might well have been considered, were it not become a practice, in morals and philosophy alike vicious, either positively to deny, or captiously to dispute, the validity of opinions in their nature indubitable as that there is light at noon-day. But this sceptical hesitation about known truths is equally far from indicating strength of mind, as that delicacy which nauseates ordinary sustenance is contrary to the symptom of a firm constitution.

ON THE PREACHING OF OUR LORD.

MATTHEW, iv. 17.

From that time Jesus began to preach.

THOUGH On the work of reformation in the conduct of mankind our Lord was indeed continually so intent, that he suffered not even common occurrences to pass unnoticed*, but raised from them instructions for spiritual improvement, yet we often find him also discoursing not in a general way, but with a more direct view to some particular points either of doctrine or information, which he designed at each period to communicate. His manner of preaching at these seasons varies with the occasion; sometimes it is didactic, sometimes parabolic, sometimes prophetic. On these several modes of his preaching let us now make some remarks.

When Christ by his miracles + had given sufficient proof that he was endued with more than human

See Sir Isaac Newton's Observations on the Prophecies of Daniel, part i. chap. ii. note (a); and Dr. Jortin's Discourses concerning the Truth of the Christian Religion, vi. 5. Archbishop Newcome's Observations on our Lord's Conduct, parti. sect. 6. p. 100. ed. 1795.

† Matt. iv. 24.

8

power, he proceeded on his ministry with encouraging men to cultivate affections of piety, and with enlarging the sense to which interpreters had confined and limited the Mosaic precepts. On those who through repentance were contrite and afflicted for their sins; on the meek, the holy, the merciful, the pure, the patient; on those who would not relinquish their virtue and faith through any fears of temporal evil; on all such he pronounced a blessing.* To exemplary conduct and vital principles of real goodness he exhorts his disciples; bidding them not to acquiesce in the bare observance of the letter, but rather to obey the spirit of the law; and enjoining them to show the sincerity of their faith in him, by restraining anger and forgiving injuries, by resisting irregular passions and abandoning secret sins, by avoiding all expressions that may derogate from the dignity and the sanctity of God's name, by extending liberality to all in distress, without distinction of sect, party, or country; and by bearing even towards enemies a degree of love, which should incline us to treat them with all the kindness that prudent regard for our own safety can possibly admit.

As the end and object of all religion is to turn man unto God, and, under a sense of duty towards his Maker, to influence his heart and correct his morals, that he may think and act as becomes a spiritual being sensible of his obligations towards God, duly estimating the rational powers conferred on him, and earnestly hoping to be blessed with

* Matt. v.

Divine approbation both in this and a future life; as this is the end and object of all religion, our Lord in his wisdom laid the foundation of Christianity in truths respecting God and moral goodness.

After longer intercourse with his disciples, he delivers to them parables; and for his adopting this method of preaching, may be assigned the following

reasons.

Conversant as they were with the writings of the Old Testament, the Jews were acquainted with this manner of instruction, which had been used by prophets in former ages. The remonstrance of Jotham with the men of Sichem, and the reproof of Nathan to David+, were both conveyed, the one by an apposite, the other by an interesting parable, which were well known to our Saviour's disciples. In speaking, therefore, to them after this manner, he addressed them in a style suited indeed to the genius of Orientals in general, but more particularly calculated to engage the attention of Jews, who had been accustomed to hear from persons of prophetic character sayings of this nature.

The parables of our Lord were, moreover, all intended for illustration to those who came with dispositions to be taught, and who would employ some attention in properly applying them. But the degree of illustration is not always designed to be the same. In some it is meant the conclusion should be drawn with little difficulty; in others, the inference was purposely more obscure.

* Judges, ix. 8.

† 2 Sam. xii. 1—7.