artifices; how soon zeal is kindled into fury, and how soon a concern for reputation mingles with a concern for truth; how readily the antagonists deviate into personal invectives, and instead of confuting the arguments, defame the lives of those whose doctrine they disapprove; and how often disputes terminate in uproar, riot, and persecution, every one is convinced, and too many have experienced. That diversity of opinions, which is the original source of such evils as these, cannot, therefore, be too diligently obviated; nor can too many endeavours be used to check the growth of new doctrines, and reclaim those that propagate them, before sects are formed, or schisms established.
This is not to be done by denying, or disputing, the right of private judgment, but by exhorting all men to exercise it in a proper manner, according to each man's measure of knowledge, abilities, and opportunities; and by endeavouring to remove all those difficulties which may obstruct the discovery of truth, and exposing the unreasonableness of such prejudices as may perplex or mislead the inquirer.
The prejudice, to which many of the disorders of the present age, in which infidelity, superstition, and enthusiasm, seem contending for empire over us, may be justly ascribed, is an overfondness of novelty, a desire of striking out new paths to peace and happiness, and a neglect of following the precept in the text of asking for the old paths, where is the good way, and walking therein. A precept I shall, therefore, endeavour to illustrate,
First: By laying before you the dangers of judging of religion, without long and diligent examination.
Secondly: By evincing the reasonableness of searching into antiquity, or of asking for the old paths. And
Thirdly: By shewing the happiness which attends a well-grounded belief, and steady practice of religion.
First: I propose to lay before you the dangers of judging of religion, without a long and diligent examination.
