*

the knowing, the glorifying of the father, in fcripture-acceptation, imply the same, as the acknowledging the authority of that person whom the father fent: and here denote an intire, unreferved affent to that system of religion, which he was commiffioned by the father to reveal.

Among the various fources of affent, there are none which operate fo fuccessfully as thofe, wherein we are conscious of exerting the voluntary powers of the mind. Religious principles may be the offspring of terror; may be impreffed by education; but when they are the produce of ferious, ear

* "Then faid they unto him, where is thy father? Jefus anfwered, ye neither know me, nor my father; if ye had known me, ye fhould have known my father alfo. John viii. 19.-" If ye had known me, ye fhould have known my father alfo and from henceforth ye know him, and have feen him." John xiv. 7.

+ "And there came a fear on all: and they glorified God, faying, that a great prophet is rifen up among us; and, that God hath vifited his people." Luke vii. 16. "Therefore when he was gone out, Jefus faid, now is the son of man glorified, and God is glorified in him. If God be glorified in him, God fhall also glorify him in himfelf, and fhall ftraightway glorify him." John xiii. 31 and 32.

neft, and difpaffionate attention, they always are found to be more deeply infixed in the receffes of the foul, and to exert a more extenfive influence over the affections of the heart.

It is the defire of happiness which calls forth these voluntary powers, and animates us to investigate that mode of action which is most likely to be conducive to our interest. And, therefore, if upon inquiry it should appear that the profeffion of a particular religion is attended in the person who acknowledges its influence, by a fuperior quantity of real enjoyment, the defire of partaking of that enjoyment, will naturally induce us to examine minutely into its fources, and, at length, to adopt the principle, from which fuch beneficial practice flows.

The force of this obfervation may perhaps appear ftill ftronger by an obvious analogy.

Let us fuppofe that the inhabitants of a certain diftrict are obferved to enjoy a more than ordinary degree of activity and strength: let us further fuppofe, that their minds are, in a remarkable manner, exempt from in

flaming

faming paffions; their bodies from the influence of disease: and laftly, that their days are extended to the utmoft verge of human life.

The fingularity of these of these appearances would invite us to attend to all the circumstances of the cafe; and the love of happinefs implanted in our frame, would add new vigour to that curiofity, which is so natural to the mind of man. Perfons of all principles, fects, and parties, forgetting their mutual animofities, would think themselves interested in inquiring into those secret fprings and causes, which produced fuch extraordinary effects: and, upon the discovery of them, would be powerfully impelled to adopt thofe principles, and to imitate that mode of conduct, which, upon experiment, had been found fo beneficial to our species: all other motives and incentives to any course of action must be ineffectual, if these will not fucceed. We act in every instance upon the expectation of enjoyment: and when we fail of this our grand purfuit, we err through mistake, or ignorance of the means. But, when the caufe and effect are visibly

united; when we behold the principle exerting itself in the actual production of a real good, to refufe our affent to the principle, or not to imitate the practice, would be to difown thofe affections, which operate moft powerfully in the direction of the will: Let us now apply the fame method of reafoning to the cafe in queflion.

If it be observed, that the perfons who make profeilion of a particular religion are more equitable in their dealings, more fincere in their deportment, more friendly in their mutual intercourfes, than the inhabitants of the nations that furround them: that they are also distinguished by an induftrious application of their various talents to the duties of their refpeâive callings; that the fervent heart of every citizen glows with the ardour of difinterefted affection to his country that integrity, honour, mildness, and foft-eyed compaffion regulate their demeanour in every walk of private life; that, fteady in the practice of each focial virtue, they taste with transport the various bounties of indulgent providence, and offer, in return, that tribute, which is most pleaf

ing to the almighty, the tribute of a grateful heart. That when the unavoidable evils of humanity afflict them, they turn their thoughts to the supreme difpofer of all events with that fubmiffive patience, with that holy refignation to the will of heaven, which teaches them to look upon the things of this world with the indifference of a gueft, who tarries but a day: that, in the hour of their departure, they refign, with filial confidence, their fouls to that good being, from whom they received each capacity of thought and action, and lie down in death, fecure of rifing to the poffeffion of every genuine fatisfaction, of every grateful enjoyment which the heart can conceive, or the God, who endued that heart with the perception of pleasure, can bestow-how weak and inefficacious is every other argument in favour of a particular perfuafion, when compared with this! and, how strong a prefumption does it afford us of the truth of the religion we profess, that, instead of founding her authority on force, fhe always appeals to her peaceful triumphs over the difcordant paffions, and oppofing vices of mankind!

Arrayed