the pulpit, in order to guard the people against being corrupted, however, in some places. But then surely it should be done in a manner as little controversial as possible. For though such as are capable of seeing the force of objections, are capable also of seeing the force of the answers which are given to them, yet the truth is, the people will not competently attend to either. But it is easy to see which they will attend to most. And to hear religion treated of, as what many deny, and which has much said against it as well as for it: this cannot but have a tendency to give them ill impressions at any time: and seems particularly improper for all persons at a time of devotion; even for such as are arrived at the most settled state of piety:—I say, at a time of devotion, when we are assembled to yield ourselves up to the full influence of the Divine Presence, and to call forth into actual exercise every pious affection of heart. For it is to be repeated, that the heart and course of affections may be disturbed, when there is no alteration of judgment. Now, the evidence of religion may be laid before men without any air of controversy. The proof of the being of God, from final causes, or the design and wisdom which appears in every part of nature, together with the law of virtue written upon our hearts;[1] the proof of Christianity, from
- ↑ The law of virtue written upon our hearts.]—The author of the Inquiry, mentioned above, informs, in his Postscript, that "the certain consequence of referring mankind to a law of nature, or virtue, written upon their hearts, is their having recourse to their own sense of things on all occasions; which being, in a great majority, no better than family-superstition, party-prejudice, or self-interested artifice, (perhaps a compound of all,) will be too apt to overrule the plain precepts of the gospel." And he declares he has "no better opinion of the clearness, certainty, uniformity, universality, &c. of this law, than" he has "of the importance of external religion." What then must we say to St. Paul, who not only asserts in the strongest terms the reality of such a law, but speaks of its obligation as extending to all mankind? blaming some among the Gentiles as without excuse, for not adverting to and obeying it; and commending others for doing by nature (in contradistinction to revelation) the things contained in the law, thus showing the worth of the
