The Importance of RELIGIOUS KNOWLEDGE to the Happiness of Mankind. A SERMON PREACHED BEFORE The SOCIETY for propagating CHRISTIAN KNOWLEDGE: At their Anniversary Meeting IN The HIGH CHURCH of
Edinburgh,
ON
Monday, January
1. 1750. And published at their DESIRE.
By HUGH BLAIR A.M. One of the Ministers of
Canongate.
To which is subjoin'd A short Account of the PRESENT STATE of the SOCIETY.
EDINBURGH,
Printed by R. FLEMING, for A. KINCAID, M.DCC.L.
A SERMON PREACHED IN The HIGH-CHURCH of
Edinburgh,
BEFORE The SOCIETY for propagating CHRISTIAN KNOWLEDGE.
ISAIAH xi. 9.
They shall not hurt nor destroy in all my holy Mountain: For the Earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea.
THIS Passage of Scripture is understood, by all Christian Interpreters, to refer to the Days of the Gospel. The Prophet is describing in the Context the Influence of the
Messiah
's Reign, extending thro' all Nature, and producing universal Happiness. This, in its full Accomplishment, doubtless, is yet future, and respects some more advanced Period of the Kingdom of God, foretold in other Passages of the prophetick Writings; when true Religion shall universally prevail, and the native Tendency of the Gospel attain its entire Effect. In the Prospect of this, the Prophet seems to rise above himself, and celebrates those happy Days in the most sublime, figurative Strain of Eastern Poetry. He opens a beautiful View of the State of the World, as a State of returning Innocence. He represents all Nature flourishing in Peace; Discord and Guile abolished; the most hostile Natures reconciled, and the most savage tamed and reformed.
The Wolf also shall dwell with the Lamb; and the Leopard shall ly down with the Kid: And the Calf and the young Lion, and the Fatling together, and a little Child shall lead them. And the Cow and the Bear shall feed, their young Ones shall ly down together; and the Lion shall eat Straw like the Ox; and the sucking Child shall play on the Hole of the Asp, and the weaned Child shall put his Hand on the Cockatrice Den. They shall not hurt nor destroy in all my holy Mountain: For
(assigning in the Text the Cause of this great and happy Revolution)
the Earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea.
UPON reading these Words, we must immediately perceive the great
Encouragement
they give to all good Designs, for promoting Religion in the World. When we engage in this Cause, we have the Comfort, not only of being engaged in a
good
Cause, but also in one that will undoubtedly be
successful.
For we are here assured, by the Divine Promise, that Truth and Goodness shall at length prevail, and the increasing Light and Influence of Religion prove the Cause of general Order and Happiness. It is a noble and animating Thought, that, in such Designs, we co-operate with God for advancing the Kingdom of the
Messiah,
and work upon his Plan with all the Force of eternal Providence on our Side. Nor ought we to be discouraged by those unfavourable Circumstances, which at present seem to make against us. Tho' the Ignorance, Superstition and Corruption that now fill so much of the World, have a dark and mysterious Aspect, it is not beyond the Power of that supreme Being, who brings Light out of Darkness, to unravel all those perplexed Appearances, and gradually to extricate Mankind from the Labyrinth of Vice and Error. From the
present
State of the World, it is not more unlikely, that the Gospel shall one Day be universally received, and exert its
entire
Influence on the Hearts of Men; than
once
it was, that it should reach
so far,
and demolish
so much
established Superstition as it has
already
done. At the Rise of Christianity, there was as great a Disproportion betwixt the apparent human Causes, and the Effect which has been
actually
produced, as there is, in our Times, betwixt the Circumstances of Religion in the World, and the Effect which we
farther
expect. The
Sun of Righteousness
having exerted its Influence so far, in breaking thro' the thickest Darkness, we may justly hope, that it is powerful enough to dispel all remaining Obscurity, and that it will ascend by Degrees to that
perfect Day,
when
Healing shall be under its Wings
to all the Nations.
A little One shall become a Thousand, and a small One a strong Nation: I the Lord will hasten it in its Time
Isa. lx. 22.
.
BESIDES this
Encouragement
to our Endeavours for advancing Religion, there is to be observed in the Text, a precise
Connection
marked betwixt the Increase of religious Knowledge and the Happiness of Mankind.
The Knowledge of the Lord filling the Earth,
is distinctly assigned as the
Cause,
why
they shall not hurt nor destroy in all God's holy Mountain.
To this I am principally to lead your Thoughts; as a Subject properly suited to the Occasion of our Meeting, and peculiarly
necessary,
as I conceive, to be inculcated, in the present Times, which seem to be waxing indifferent, more and more, to all religious Principles. Whether Christianity shall be propagated further or not, is treated as a Matter of no great Concern to Mankind. Opinions prevail, that moral Virtue may subsist, with equal Advantage, independent of Religion. For
moral Principles
great Regard is pretended: But
Articles of religious Belief
are thought abstract Things; remote from Life; Points of mere Speculation and Debate; of very inconsiderable Influence on the Actions of Men. The general Conduct of Mankind, it is argued, will always proceed upon Principles and Views of another Nature; and therefore, religious Knowledge stands in no necessary Connection with their Improvement or Happiness. Fact and Experience is alledged for this. Even amongst many, who would not be ranged on the Side of Unbelief, this loose and indifferent Spirit too much prevails; and hence, the Profession of Religion amongst us is too visibly sinking into Disrepute. How adverse all this is to the Design which the present Discourse is intended to recommend, needs not be said. How adverse it is to the general Welfare and most real Interests of Mankind, I hope, shall be made evident to candid Minds.
BY the
Knowledge of the Lord,
is not to be understood the natural Knowledge of God only. It is plain, the Prophet speaks of those Times of the
Messiah,
when more enlarged Discoveries should be made to Mankind of the Divine Perfections, and of the Measures of the Divine Administration, than mere unassisted Reason could reach. Our natural Notices of God and Religion are not laid aside by Christianity, but cleared from Error, confirmed by higher Evidence, and carried into a wider Field. In this
enlarged
Sense of religious Knowledge, to make its Importance to the Happiness of Mankind appear, let us consider Man,
I. As an
Individual,
AND II. As a
Member of Society.
I. CONSIDERING Man, in his single Capacity, as an
Individual,
our Inquiry shall here begin, of what
Importance
it is to him to have just and true Principles of religious Belief. This divides itself unto two grand Branches: With respect, first, to his
Improvement;
and next, to his
Consolation.
1. As to the real
Improvement
of Man; the Advancement of his Nature in what is morally valuable and useful; the Acquisition of such Dispositions and Habits, as fit him for acting his Part well on this Stage, and prepare him for a higher State of Life and Action hereafter: What Benefit does he receive, in these Respects, from religious Knowledge and Belief? It must be obvious, that all Increase of Knowledge is Improvement to the
Understanding.
The further its Sphere extends, the more Objects that are submitted to its View and Contemplation, especially when those Objects are of intrinsick
Excellence,
the more that understanding Power, which is the Glory of Man, is in the Course of attaining its proper Strength and Maturity. Hence
Truth
is justly said to be
the Food of the Soul.
But were the Knowledge of Religion merely speculative, tho' the Speculation must be allowed to be noble, yet less could be said of its Importance. We recommend it to Mankind, as forming their
Hearts.
Pure and exalted Conceptions of the Deity, such as Religion gives us;—The universal Father and righteous Governor of the Universe;—the Author of
every good and perfect Gift;
himself the Standard of unspotted Perfection and Goodness;—conducting his whole Administration with an eternal Regard to Order, Virtue and Truth;—ever favouring the Cause, and supporting the Interests of Righteousness, and righteous Men;—and applying to this the whole Force of Omnipotence, and the whole Art of unerring Wisdom, from the Beginning to the End of Things:—Such Conceptions of the Deity naturally descend into the Heart; kindle in it the
Love
of Goodness, and establish a Persuasion of its being our highest
Interest.
They give a peculiar
Strength
and
Fortitude
to the Mind in the Practice of Virtue; and they promote a chearful
Acquiescence
in this supremely wise and righteous Administration,
whatever
Trials and Sufferings may arise.
ALL the Doctrines
peculiar
to Christian Revelation are great Improvements of what the Light of Nature imperfectly suggests. A Dispensation of Providence is made known to us, particularly suited to the Exigencies of Man: Calculated for recovering him from that corrupt and guilty State, into which,
Experience
bears Witness that he is fallen, and restoring him to a State of Integrity and Favour with his Creator. The Method of carrying on this great Plan is such as gives us the most affecting Views of the
Importance
of Holiness and Goodness, and of the
high Account
in which it stands with God. The Son of God appearing on the Earth, and dying as a
Propitiation for the Sins of the World,
that he might
bring in everlasting Righteousness
Dan. ix. 24.
; that he might
purge our Consciences from dead Works, to serve the living God
Heb. ix. 14.
;
that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works
Tit. ii. 14.
. Such a gracious and merciful Interposition of the Creator of the World, so distinguishing a Proof of his Concern for the moral Interests of Mankind, is most proper to warm the Heart with
Devotion;
and
adds
to the Cause of Goodness the Force of every Motive from
Gratitude
and ingenuous Affection. These Discoveries of the Gospel have this further Effect, to establish an unshaken Confidence in God. They afford something to the Mind, on which it can lay hold as the
Security
of its Hope; when, with a Certainty far beyond that of mere
abstract Argument,
it appeals to
Matter of Fact;
and is taught to say,
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all Things
Rom. viii. 32.
? Hence the great Encouragement to the
Repentance
and Reformation of Sinners, from the Hope of Acceptance with God thro' JESUS CHRIST, and from the Belief of a Divine Assistance communicated to the Upright in Heart. Whilst the Government of God is thus rendered most
amiable,
placed in a Light most encouraging to every virtuous Mind; there is, at the same Time, something extremely
awful
and
solemn
in the whole Doctrine of the
Redemption.
It naturally strikes the Mind with Reverence for the Divine Law; pointing at some
deep
Malignity in Sin, some dreadful Consequences flowing from it,
unknown
perhaps in their Causes, and in their
whole
Extent, to the human Mind, which moved the Creator of the World to depart from the ordinary Laws of Providence, and to undertake the Restoration of guilty Creatures, by a Method so astonishing. Hence, Mankind are
awakened
to serious Reflection. Hence, such Views arise of the Laws under which they are placed, and of the Ends of Being they are bound to fulfil, as give
Solemnity
to Virtue, and restrain them from trifling with Life: Especially, when to this is joined the Discovery of
Life and Immortality
by the Gospel; the Connection in which this Life stands with a future eternal State, for which we are now under Probation; in a Course of Discipline; which, according as by Divine Assistance it terminates in our Improvement in Virtue, or, thro' our own Misconduct, leaves us in a corrupt unimproved State, will dismiss us to lasting Abodes either of Punishment or Reward. This is far above those faint interrupted Hopes, those feeble ineffectual Reasonings, which mere natural Light suggests, concerning the future Condition of Mankind. Here we find, what alone can be of any considerable Weight with Men in Practice,—direct Promise and Threatning,—an authoritative Sanction given to a Law,—the Governor revealed,—and the Motives addressed to Hope and Fear, urged home on the Mind by,
Thus saith the Lord of Hosts.
Nor are Circumstances wanting to impress the
Imagination
in the liveliest Manner. The Resurrection of the Body, the Solemnity of a future Judgment, the decisive Sentence, the final Separation, and the everlasting Mansions of the Good and the Bad, are all set forth in strong and affecting Colours. In short, a great and magnificent
Plan
of Divine Administration is in Part opened; and nothing is omitted that may give Mankind the deepest Sense of their being all the Subjects of the
moral Government
of God.
THE Bounds of this Discourse have allowed me to give but an imperfect View of the great Principles of Religion. From these Hints, however, we may recollect so much of the Christian Doctrine, as will be a sufficient Foundation for an Appeal to every impartial Mind, whether the
Knowledge,
the real and firm
Belief
of these Principles of Religion, be not strictly connected with the
Improvement
of Man; and thereby of the highest Importance to his
Happiness.
I reason now with those who admit, that to be virtuous and good is real Improvement and Happiness. Let them lay what Stress they will upon Conscience, upon its natural Authority within, and the Force and Evidence of its Dictates: Obstinate sure they must be, who will not grant, that the natural Tendency of these religious Principles is to
support
the Dictates, and
confirm
the Authority of Conscience; to
awaken,
on various Occasions, the most useful Feelings; to provide
additional
Restraints from Vice, and
additional
Motives to every Virtue. Who dares say, that there is no Case in which Conscience stands in real
Need
of such Assistance, to
direct,
where there is so much Uncertainty and Darkness; and to
prompt,
where there is so much Feebleness and Irresolution, and such a fatal Proneness to Vice and Folly?
BUT how good soever the
Tendency
of religious Principles may be, their
actual
Significancy and Influence on Life will still be called in Question. This
Tendency
is by various Causes defeated: Betwixt the
Belief
of religious Principles, and correspondent
Practice,
it will be said, that Experience shows there is no necessary Connection; nor can the Propagation of the
one
at all assure us, that proportionable Improvements will follow in the
other.
—This is in Part allowed: As we allow, that Knowledge and Belief admit of various Degrees, before they arrive at that Christian Faith, which the Scripture represents as certainly
purifying the Heart.
But, tho' the Connection be not
necessary
betwixt Knowledge and Practice, I hope it will not be denied, that
some
Connection there is. Here there is
one
Avenue to the Heart. If the
Tendency
of religious Knowledge be good, Wisdom must direct, and Duty oblige us to cultivate it. For
Tendency
will, at least in
some
Cases, become
effectual;
in
more
Cases, probably, than are taken notice of amidst the Hurry of the World. Besides the
known
and
distinguished
Examples of true Religion and Virtue, which, in every Age of Christianity, have shone, more or less, as
Lights of the World:
How many may there be, in the more
silent
Scenes of Life, overlooked by superficial Observers of Mankind, on whose Hearts and Lives religious Principles have a great and happy Influence? Even on loose and giddy Minds, where they are far from operating their full Effect, their Influence is not altogether lost. Religious Principles are at least a
Clog
on Vice in its Career; they stop it from going its
full
Length; and, tho' they do not entirely reform the Mind, are however the Means of preserving external Order, and giving a Check to open Profligateness and Dissolution of Manners. Men, that are now
bad,
might probably have been
worse
without them; and the World have suffered more from their Licentiousness. Besides, they often sow latent Seeds of Goodness in the Heart, which proper Circumstances and Occasions ripen; when the Reformation of the Offender, perhaps, is not so conspicuous to the World, as his former bad Manners have been. From the
native
Tendency of religious Knowledge there is Reason to believe, that those good Effects of it are not
so rare,
as some would persuade us; especially, when we consider it as accompanied with a
Divine Blessing.
By the Nature and plain Tendency of a Thing, it is more reasonable to judge of it, than to lay the
whole
Stress on Observations drawn from a
supposed
Experience, which often is narrow in its Compass, and fallacious in its Conclusions. One great Cause of the Tendency of Religion being often defeated, certainly is, that the Knowledge of Divine Things is not thoroughly imbibed, nor the Belief of them fully received. Were a just Sense and a firm Persuasion of them more general amongst Men, we may rationally hope their good Effects would more extensively appear.
I ADMIT indeed, that mere Knowledge will prove unavailing against the Power of
Temper
and settled
Habits:
These, 'tis said, govern the Life of Men far more than religious Belief, and will be too hard for all Principles whatever. Perhaps this is said with Truth. But then we ought to consider, that it is the Nature of Religion to work itself gradually into the Affections, to acquire the
Dominion
of the Temper, and so to give Rise to Habits of acting. Hence the Perfection of religious Influence is, with great Justice and Propriety, described in Scripture, by a
new Heart and a new Spirit;
when the Mind is not involuntarily constrained by Principle, but Principle forms the inward Constitution, and becomes, in a Manner, the
same
with Temper and Affection.
BUT the
actual
Influence of Principle and Belief on Mankind admits of further Illustration, from
uncontested
Matter of Fact. They who hold the good Influence of Christian Principles to be
so inconsiderable,
as to render the Propagation of them of no great Importance, will be at no Loss to give us Instances of corrupt and wrong Principles having had a
great
Influence on the World. Loud Complaints we hear from this Quarter, of the direful
Effects
which
Superstition
and
Enthusiasm
have produced; how they have
poisoned
the Tempers, and
transformed
the Manners of Men; and have
overcome
the strongest Restraints of Law, of Reason and Humanity.—Is this then the Case, that
all
Principles,
except good ones,
are supposed to be of such mighty
Energy?
Strange! that false Religion should do
so much,
and true Religion
so little.
—No impartial Inquirer, sure, can be of such an absurd Opinion. The whole History of Mankind shows, that religious Belief is no inconsiderable Principle of Action. The Mischief such Belief has done, when misled, is indeed a good Argument to be on our Guard against Error: But, as it is a Proof of what Belief
can
do, it is an Argument to hope the more from it, when rightly directed. The
same
Torrent that overflows and lays waste a Country, when put out of its natural Course, enriches the Soil, when it runs in its proper Bed. If it be alledged, that
Superstition
is the more powerful Principle, by falling in with the weak and corrupt Propensities of Mankind; it may be opposed to this, that
Truth
has the Divine Blessing, and the Countenance of Heaven, on its Side. Let us always hope well of a Cause that is good in itself, and beneficial to Mankind. Truth is mighty, and will prevail. Let us spread the
incorruptible Seed
as widely as we can, and trust in God, that
he will give the Increase.
So much for the Importance of religious Knowledge to every Individual, in the Way of
Improvement.
Let us next consider,
2. WHAT it promises in the Way of
Consolation,
of Aid and Relief to Man, amidst the Distresses of Life. Here it must be allowed by all, that Religion triumphs; and its valuable Influence in this Respect, must be a strong Argument to every benevolent Mind, for wishing that Influence to be further spread thro' the World. For, without religious Principle and Hope, Man is a Creature
miserable
and
forlorn.
He finds himself here a
Stranger
in a wide World, where the Powers and Operations of Nature are very imperfectly known; where both the Causes and the Issues of Things are wrapt up in much Darkness; where he is quite at a Loss, or at best can form only an uncertain Guess, whence he comes; for what Purpose he was brought unto this State of Being; and whither he is to go, when he departs from hence. What a
disconsolate
Situation is this to a serious inquiring Mind! Even tho' it were in a Man's Power to fill up the Hours of Life with perpetual Amusement, void of Care; Life, enjoyed on such Terms, would, upon Reflection, appear
poor
and
trifling:
But how much
worse,
when we consider the real Condition of Man; a Being frail and feeble, beset with various Dangers and Ills, and exposed to many a melancholy Reflection, when he sees all Things around him so transitory and decaying, and meets with
Disappointment
and
Sorrow,
with
Vanity
and
Vexation,
in all the Paths of Life! In this distressed Condition, to reveal to him such Discoveries of God, and his Administration, as the Christian Religion affords, is to reveal to him a
Father
and a
Friend;
is to let in a Ray of most comforting Light upon the Darkness of human Estate. He who was before a destitute Orphan, wandering in the inhospitable Desart, has now gained a Shelter from the bitter and inclement Blast. He now knows to
whom
to pray, and in
whom
to trust;
where
to unbosom his Sorrows; from
what
Hand to look for Relief. Certain it is, that when the Heart bleeds, from some Wound of recent Misfortune, there is nothing of equal Efficacy with religious Comfort. It is of Power to chear the darkest Hours, and to asswage the deepest Woe, by the Belief of Divine Favour, and the Prospect of happy Immortality. Here the Mind expatiates with Joy; and, when bereaved of all its earthly Friends, solaces itself with the Thoughts of
One
Friend that will never forsake it. These Views have a greater and better Effect on the Heart of a plain, but sincere
Christian,
than all the Refinements of Philosophy have on the
Learned.
Refined Reasonings may please and amuse the Mind when it is at Ease; may, perhaps, help to relieve it, when slightly touched with Sorrow; but when it is torn with any sore Distress, they are
cold
and
feeble,
compared with a direct
Promise
from the Word of God. This is
an Anchor to the Soul both sure and stedfast.
This has given
Refuge and strong Consolation
to many a pious and virtuous Soul, at a Time when mere
Reasonings
would have proved utterly unavailing. Besides, that they can never be so accommodated to the Bulk of Mankind, as to be
generally
useful; this great Disadvantage attends them, that they raise more
Perplexities
in an
inquiring
Mind than it is in their Power to resolve. Upon the Approach of
Death,
especially, this will be felt; when, if a Man thinks at all, his Anxiety must naturally increase about the future Concerns of his Soul.
Then
it is, that the great Importance of the Discoveries of the Gospel will appear: Not only
Life and Immortality
brought to Light, but the Path opened that leads to Life: A
Mediator
discovered:
Mercy
proclaimed by the Governor of the World, thro' this Mediator, to the Frailties and Errors of those who are penitent, humble and sincere in Heart; and the
Presence
of their Redeemer promised to conduct them thro' the Valley of the Shadow of Death, to unseen Habitations of Rest and Glory, where he hath prepared their Place. Here is Ground for good Men's leaving the World with
Comfort
and
Peace.
But in this
severe
and
trying
Period, this
labouring
Hour of Nature, how shall the wretched Man support himself, who believes not, or knows not the Hope of Religion?—Secretly conscious to himself, that he has not acted the Part he ought, the Failings and Vices of his past Life arise before him in sad Remembrance. He
wishes
to exist after Death; and yet is
afraid
of that Existence. The Governor of the World is
unknown.
His Mercy, for any thing that he can tell, may be implored
in vain;
all is mysterious Obscurity: And in the midst of endless Perplexities and Doubts, the trembling Soul is forced away from the Body.—As the Misfortunes of Life must have been insupportable to such a Man, so its End is bitter. His setting Sun goes down in a dark Cloud; and the Night of Death closes over his Head, full of Misery.
Having no Hope,
and
being without God,
that is, without the Knowledge of God
in the World,
are two Things most justly connected by the Apostle, when he is describing the Misery of the Heathen Nations
Eph. ii. 12.
. Thus, by Means of
the Knowledge of the Lord,
Man, considered as an
Individual,
is both
improved
and
comforted.
We are next to show,
II. WHAT Benefit he receives from this Knowledge, as a
Member of Society.
This Branch of the Subject is in Part anticipated, by what has been already said. For all the
Improvement
that Man, as an
Individual,
receives from religious Knowledge, redounds to the Benefit of the
Publick.
Society reaps the Fruits of the Virtue of all its Members; and as
each,
apart, is made better, the
whole
must proportionably flourish. But, besides this, religious Knowledge has a
direct
Tendency to improve the social Intercourses of Men, and to assist them in co-operating for common Good.
FOR, first of all, it
forms
them for Society. It
civilizes
Mankind. It tames the Fierceness of their Passions, and wears off the Barbarity of their Manners. Without some Notions of Religion, it is much to be questioned, whether any regular Society ever subsisted, or could subsist, in the World. All those who, in early Times, attempted to reduce wandering and scattered Men unto Society, found it necessary to begin with some Institution of Religion: And the wisest Legislators of old, thro' the whole Progress of their Systems of Government, treated it as necessary and essential to Civil Polity. If even those
imperfect
Forms of Religion, mixed with so much Error, were important to Society;
how much more,
that reasonable and true Worship of God which the Gospel teaches? True Religion introduces the Idea of regular Subjection, by accustoming Mankind to the
Awe
of superior Power, in the Deity,
joined
with the
Esteem
of superior Wisdom and Goodness. It is, by its Natnre, an
associating
Principle, creating new and sacred Bonds of Union amongst Men. Common Assemblies for religious Worship, and the joint Veneration of one God; the Sense of being all, in common, dependent on the same supreme Protection, and bound by the same Ties to Duty, Sharers of the same Benefits of Religion, and Expectants of the same Reward; all this has a Tendency to awaken the Sense of our friendly Relation, to knit us together, and strengthen our mutual Connection.
FURTHER, religious Knowledge assists in preparing the Way for all useful and ornamental Improvements in Society. It has, in Fact, been found, that, along with the Increase of
religious
Light,
Learning
has flourished, and useful
Arts
have been cultivated and advanced. The true Knowledge of the Lord promotes a
free
and
manly
Spirit. It teaches Men to think for themselves, to form their Principles upon a a fair Inquiry unto the Word of God; and not to resign their Consciences implicitely to Men. Hence, it is strongly connected with a Detestation of Oppression of every kind; and forms a Taste for
Liberty
and
Laws.
We see that tyrannical Governments have taken the firmest Root, in Nations blinded by
Mahometan
and
Pagan
Darkness, where the Throne of Violence is
supported
by Ignorance and Error. In the Christian World, as long as
Popish
Superstition reigned undisturbed,
Darkness, Oppression
and
Slavery
were in its Train. For some Centuries, the Cloud sat
thick
and
deep
over all
Europe,
and threatned a Relapse unto ancient Barbarity: Till, at the auspicious Aera of the
Reformation,
together with the true
Knowledge of the Lord, Learning, Liberty
and
Arts,
began to shine forth, and resume their Lustre. At this Day, the
Protestant Religion
is, in our own, and some other States, the great Bulwark of
Liberty.
The Promoters of arbitrary Power know this well; and hence, it has been their constant Aim to bear it down; and in place of the
Knowledge of the Lord,
to establish an
implicit
Submission to the Dictates of
Men,
in Matters of Religion.
BUT this is not the whole of that happy Influence which religious Knowledge hath on Society. It is not only subsidiary to its
Improvement,
but necessary to its
Preservation.
It is the very
Basis
on which it rests. For religious Principle is what gives Mankind the surest Hold of one another. That last and greatest Pledge of Veracity, an
Oath,
without which no Society can subsist, derives its whole Authority from the Reverence of God, to whom it is a solemn Appeal. Banish religious Principle, and you loosen all the Bonds of Society: You shake the fundamental Pillar of all mutual Trust and Confidence amongst Men; nay, you destroy the Security arising from
Laws
themselves. For human Laws and human Sanctions cannot extend to numberless Cases, in which the Safety of Mankind is highly concerned. They would be very ineffectual Means of maintaining the Order and Peace of Society, if there were no Checks upon Men, from the Sense of Divine Legislation; if no Belief of Divine Rewards and Punishments were to come in Aid, of what human Rewards and Punishments so imperfectly provide for.
INDEED, the Belief of Religion is of such Importance to publick Welfare, that the most expressive Description we could give of a Society, in the utmost Circumstances of Disorder, would be to say, There was no
Fear of God
left amongst them.—Our Imagination would immediately conceive of them as loose and lawless; abandoned to Rapine and Violence, to Perfidy and Treachery; deceiving and deceived; oppressing and opprest; consumed by intestine Broils, and ripe for becoming a Prey to the first Invader.—On the other hand, in order to any Society's flourishing in its highest
Perfection
and
Glory,
we need only suppose the Belief of Christian Principles prevailing in such a Degree, as to exert their
entire
Influence on the Hearts and Lives of all its Members.
Then
would the most amiable Scene open. We would see the
Causes
of publick Disunion instantly removed, when Men were once formed to the Pursuit of those higher Interests, which give no Occasion to
Competitions
and
Jealousies;
and warmed in Heart with that noble Spirit of
Love
which our holy Religion breathes; and of which it hath set before us such illustrious Examples in Almighty God, and our blessed Redeemer. We would see the Principles of Christian Faith shedding over Families, Neighbourhoods and Communities; the comfortable Influences of Unity and Peace, like the
Dew of Hermon, and the Dew that descendeth upon the Mountains of Zion, where the Lord commandeth the Blessing, even Life for evermore
Psal. cxxxiii. 3.
. We would see them inspiring private Faith and publick Loyalty; restoring Sobriety of Manners and Simplicity of Life; promoting in every Man Contentment with his Lot, Resignation to Divine Appointment, continual Regard to the Blessing of Heaven.—We may extol
Riches
and
Traffick;
but, in Truth, the Prevalency of such Principles of publick
Virtue
and
Concord,
forms the real
Strength
and
Glory
of a Nation. In Proportion as these prevail, they give us the Prospect of human Society rising from that sad
Degeneracy
into which it is at present sunk, and advancing, under the Blessing of Heaven, towards that happy Period, when
Nation shall not lift up their Sword against Nation, nor War be learned any more
Isa. ii. 4.
;
when there shall be nothing to hurt nor destroy in all the holy Mountain of God.
To convince us yet further of the Importance of religious Knowledge to the Welfare of Society, there is one Consideration which deserves particular Attention. It is this; That if
good Seed
be not sown in the Field,
Tares
will infallibly arise. There is a strong
Propension
in human Nature to Religion: A natural Preparation of the Mind for receiving some Impressions of religious Belief. In ignorant and uncultivated Minds,
Superstition
or
Enthusiasm
never fail to graft themselves upon this Root. Into what monstrous Forms
these
have shot forth, and what various Mischiefs they have produced in Society, is too well known. But this is not the
whole
of the Danger. For designing Men are seldom wanting to take
Advantage
of popular Weakness; and to
improve
a superstitious Biass to their own ambitious and interested
Ends.
Hence Superstition, in itself a formidable Evil, threatens Consequences still more formidable, when it is made the
Tool
of Ambition and Interest. In this Way
Popery
has become the Means of enslaving the People, and exalting the Church to exorbitant Power; and, like some baneful Planet, has shed most malignant Influences both on the civil and religious Interests of Christian Society.
As it is the
Ignorance
of true Religion which gives Rise to those Evils, this furnishes us with one strong Argument, for promoting the Knowledge of it in the World; that just and rational Principles of Religion may fill up the
Room
in Mens Minds, which Superstition will otherwise usurp; and the Enemies of Society will make their Advantage of. This brings the Case nearer to ourselves, by suggesting to us the Condition of that Part of our own Country, upon which the
Society for propagating Christian Knowledge
have chiefly bestowed their Care. A Part of the Country, which may be considered as yet
rude
and
uncivilized;
where Society has scarcely got beyond its
Infant
State; and whither the Influence of Government and Order has very imperfectly reached: Where the Inhabitants, hitherto accustomed to no Subjection, except a slavish Dependence on their Chieftains, are inured to Rapine, totally negligent of the Arts of Peace, and Strangers to cultivated Life: Where the grossest
Ignorance
and
Superstition
have remarkably reigned, and have nourished, as their
proper
Offspring, a blind Attachment to some pernicious Notions of Government, artfully instilled into their Minds. If ever the Aid of religious Knowledge was necessary to establish and assist Society, it must be allowed to be necessary here: Especially, as we know Popish Emissaries have not been wanting among them, to sow their
poisonous
Principles; and to foment that
disaffected
Spirit, the violent Effects of which were felt a few Years ago; when we saw them rushing, like a Torrent from their own bleak Mountains, to spread Confusion and Terror through a peaceful Land.—If so many of our Countrymen have hitherto been not only
useless,
but even
dangerous
to the rest of the Society, ought not
all
wise and good Men to encourage the Design of propagating among them those Principles of true religious Knowledge, which may
reform
them from Barbarity, and
unite
them to the rest of the Society? Regard to our own Safety and Tranquility might alone recommend this Design, tho' no
higher
Motive were applied to. The Method, that is employed in carrying it on, must be allowed to be incontestably proper; the Establishment of
Schools
for the religious Education of Youth, who must otherwise have been void of all moral Culture, and of Course have been the prepared Instruments of Violence and Cruelty. The good Designs of the
Legislature
for introducing regular Government, Industry and Arts, into those Parts of the Country, can never be pursued with Success, if Endeavours be not
early
used, to root out bad Principles, both of Religion and Government, from their Minds, and to plant right ones in their stead. The more directly to co-operate with the Legislature for
civil
Good, the
Society
have not confined themselves to the Care of
religious
Education; but make it their Endeavour to banish
Idleness,
and to instruct Youth in
such Arts
as may qualify them to be useful Members of Civil Society
The Society are authorised, by a second Patent obtained from the Crown, in the Year 1738, to
cause such of the Children as they shall think fit, to be instructed and bred up to Husbandry, Trades and Manufactures, or to such other manual Operations as the Society shall think proper.
.
THESE Considerations directly respect the Good of Society. But, when we take the Argument that has been treated, in its
full
Extent; when we consider the Importance of religious Knowledge, to the
Improvement
and the
Consolation
of every
Individual,
to their
present
Happiness, and their Preparation for
future
Glory, the Motive for spreading that Knowledge through the World receives a great Addition of Strength. Is it not an affecting Thought, that there should be so many of our Fellow-creatures, nay of our Countrymen, destitute of all those Blessings which Man may receive from the Discoveries of the Gospel;
Strangers from the Covenant of Promise, having no Hope, and without
God in the World
Ephes. ii. 12.
? What a melancholy View does it give us of human Nature, to think of so many
dark Places of the Earth
that are
full of the Habitations of Cruelty;
where, either sunk in total Darkness, or enslaved to wild Superstition, Mankind pass their wretched Days, scarcely rais'd a Degree above the
Beasts that perish!
It is
noble
and
generous,
to engage in a Design for retrieving Mankind from so much Misery; for advancing at once their temporal and eternal Interests; for bringing so many Souls into the
Way of Life,
and acquainting them with Him,
whom to know is Life eternal
John xvii. 3.
. Such a Design calls upon every
Lover of Mankind
for Encouragement and Support. As it was undertaken from
pious
and
benevolent
Views, by the
Society
erected for this Purpose amongst ourselves, so, by the
Progress
they have made, we have great Reason to believe it has been carried on with
Fidelity
and
Zeal
Vid.
the subjoin'd Account of the present State of the Society.
. Their Concern for the Advancement of Religion has not been confined to our native Country. They have sent Missionaries among the Heathen
Indians
in our
American
Colonies, not without Success. In an Undertaking of this Nature, where the Field is so wide, and where so much yet remains to be done, the charitable Assistance of all is most necessary. Those especially who are
rich in this World
have here an Opportunity put into their Hands by Providence of employing, to the best Advantage, some of that Wealth which they may well spare from the Pomp and Superfluities of Life. This will be
laying up in Store for themselves a good Foundation against the Time to come
1. Tim. vi. 19.
. This will be the Means of making the
Blessings
of those, who are now ready to perish
through lack of Knowledge,
descend at the last upon their Heads. This will be the Ground of joyful and comforting Reflections, when all the Pleasures of Life can please
no more.
What a Reproach is it to this Age of
Vanity
and
Pleasure,
that no Assistance is denied, and no Expence is spared, to carry on
every
favourite Scheme of Diversion and Amusement; and
only
pious and Publick-spirited Undertakings are
neglected
and suffered to
languish!
I must mention one Consideration more, which render these Associations of good Men, to promote Christian Knowledge, the
more
important, and the
more
deserving of our Assistance at this Day. They are not only the Means of extending Christianity
further
than it has already reached, but likewise of supporting the Regard for it
at Home.
They preserve, at least, the
Face of Seriousness
amongst us, and contribute to recall something of that
Zeal
which has so much decayed. This renders them peculiarly
seasonable
now, when a Horror at
Superstition
and
Enthusiasm
seems to have made us insensible to the Dangers of
Irreligion,
and of
Indifference
about all that is sacred: Tho' this
last
is certainly much more the general Characteristick of the present Times than the
former;
and threatens that Dissolution of Manners, which, if it become universal, must inevitably carry us with swift Steps to
Ruin.
As therefore we have any Regard for the most valuable publick Interests, let us withstand the Torrent of Profanity, by giving all publick Testimonies of a just Concern for the Knowledge and Principles of our holy Religion. Let us both give them all the Countenance we can
at home;
and embrace every Occasion Providence gives us of extending their Influence
further
through the World. Thus, whilst we act a Part which it is
decent
and
becoming
in Christians to act, we shall enjoy the Pleasure of having contributed our Endeavours for bringing about that happy Revolution foretold by ancient Prophecy: When, in the Stile of Scripture,
There shall be one Lord over all the Earth, and his Name, One
Zech. xiv. 9.
.—
When his Name shall be great from the rising to the setting Sun
Mal. i. 11.
; when
there shall be nothing to hurt nor destroy in all his holy Mountain;
—but
Judgment shall dwell in the Wilderness, and Righteousness remain in the fruitful Field
Isaiah xxxii. 6.
.—
The Desart shall rejoice and blossom as the Rose
Isaiah xxxv. 1.
. and
The Earth shall be full of the Knowledge of the Lord as the Waters cover the Sea.
STATE OF THE SOCIETY in
Scotland,
FOR Propagating CHRISTIAN KNOWLEDGE, in the Year 1750.
THIS SOCIETY took its Rise about the Year 1700; and, in the Year 1709, was erected into a Body corporate, by Letters patent from her late Majesty Queen
Anne.
The Intention was to promote the Knowledge of Christianity thro' the remote Corners of the Highlands of
Scotland,
miserably sunk in Darkness and in Ignorance; a Design, which every one must acknowledge laudable, and worthy of Encouragement.
THIS Encouragement it met from many pious and well-disposed Persons, who, from time to time, did, and do still contribute towards its Support, by charitable Donations, in so much, that at present the Society finds itself in Condition to maintain no fewer than 136 Schools, at which are educated to the Number of 7000 Children of both Sexes.
THE Directors use the Word
educate,
because that comes up best to the Design of the Society, which is, to instruct the Children, first of all, in the Knowledge of Christianity, the reformed Protestant Religion. 2
dly,
In Writing, Orthography, Arithmetick and Church Musick. 3
dly,
In the Knowledge of the
English
Tongue, and, if possible, to root out the
Irish
altogether. And,
lastly,
To teach them right Principles of Government, to instil a Love of true Liberty and Affection to King
George.
WITH this Design did the Society set out, with this Design does it still go on, and in this Design it has, in some Measure, happily succeeded; so that, from the Beginning of its Erection, until now, (at the most moderate Computation) it has been the Means of instructing 50,000 Children, of both Sexes, in the Knowledge of Christianity. The first Step to introduce Religion into the Heart, is to dispel the Clouds of Ignorance in the Head.—The Society can do no more than Men can do; they may endeavour to convey Knowledge into the Head, but it is the Office of the supreme Being to bring it home to the Heart.
AND, sure, the Means which this Society uses are of all others the most proper. They are applied to the Minds of the Inhabitants, when these Minds and these inhabitants are young, and their Tempers, like the Willow, are more easily bent any Way.—If they cannot succeed at this Age, they never will at any; and it is believed, that if this Method of reforming the Highlands of
Scotland
proves abortive, all other human Methods certainly will.
SURE then, it cannot but be the Duty, and must be the Interest of every good Man, of every
Briton,
to encourage this Design;—tending so evidently to make us a happy,—a free,—and an united Nation.—Religion and Liberty, and Industry and Joy, are Sisters, and never appear to such Advantage, as in Company with one another.—While Superstition and Slavery, and Idleness and Sulleness, are Spectres the most hideous, and ought to have their Dwelling not upon the Earth, but under it.
THE Society obtained a new Patent in the Year 1738, enabling them to instruct the Children, under their Care, in the Knowledge of Husbandry and Housewifery, Trade and Manufacture, or in such like manual Operations. This they have already done in several remarkable Instances, and are desireous to do so in more, as their Stock enables them. And they apply the Benefactions made, either to the Purposes of the first, or of the second Charter, as the Donor is pleased to direct; so that now, Religion and Industry go Hand in Hand, strengthen and establish one another.
AMONG the various Instances of Generosity which the Year 1749 has produced, the Directors judge themselves bound to take particular Notice of the two following, both from one Country, that of
Ireland.
The one is the Liberality of an
Irish
Gentleman of Distinction, who has not only paid into the Society 100
l.
Sterl.
towards the Support of Charity Schools in the Islands of
Scotland,
but also caused translate Mr.
Baxter
's
Call to the Unconverted,
&c. into the
Irish
Language, (for the Use of such as cannot learn
English
) under Direction of this Society, and has given a very considerable Sum, and engaged to pay what further may be necessary for defraying the Expence of it.—The Work is now finished, by the Labours of a Reverend Member of the Church of
Scotland,
and will be printed without Delay, and distributed at the Sight of the Society.
THE other is a Legacy, which the Society has received from Mr.
Hall,
Surgeon in
Dublin,
for no less than 100
l. Sterl.
—of which they have now actually got Payment.—Two Instances worthy to be imitated by all, (where Circumstances will allow) who hope for that melting Acknowledgement of the Saviour of Sinners:
In as much as ye have done those Things to one of the least of my Brethren, ye have done them unto me.
BESIDES those Endeavours used by the Society to promote the Knowledge of true Religion at home, they have also in Conformity to a Clause in their first Patent, extended their Care to Places abroad, particularly to the wild and wandering
Indians
on the Borders of
New York, New Jersey
and
Pensilvania.
The first Attempt of this Kind was made in the Year 1731, and another and more successful one in the Year 1741 and 1747. Of the Success of this last Mission the World has had a printed Account (under the Care of Dr.
Doddridge
) in Mr.
Brainard
's Journal. To this the Directors beg Leave to refer, after adding the following Extract of the Society's latest Advices from Mr.
Pemberton,
Preses of the Society of
American
Correspondents.
New York,
April 27th 1749.
SIR,
INCLOSED you have the Journals of the Society's two Missionaries, who diligently attend their respective Charges, and the most of those, whom we charitably hoped were the Subjects of a saving Change, continue to adorn their Profession by a Behaviour and exemplary Conversation.
MR.
Brainard
's
Indians
are daily forming themselves more and more into a civilized and orderly Society.—The Men cultivate their Lands, the Women are learning to spin, and they have, in a great Measure, abandoned that slothful Course of Life, which is so natural to all
Indians,
that they are brought off from it with the utmost Difficulty.
We have set up a Seminary of Learning in
New Jersey;
and if the Society, by recommending our Design to pious and charitable Persons, could procure us any Assistance, it would doubtless be of extensive Service to the Interest of Religion in these Parts.
&c. &c. &c.
By the two last Journals which the Society have received from Mr.
Brainard,
it appears, among other Things, that many of the
Indians
are grown extremely desirous of reading and understanding the Word of God;—For that End, says he, they attend an Evening School, which the Schoolmaster has set up on Purpose.—The greater Part of the young People attend this School also, and some that are 40 or 50 Years of Age; and it is hoped, that most of them will, in a little Time, be able to read the Bible. The School is increasing, and the Children make good Progress in their Learning.
As to the College proposed to be erected in
New Jersey,
the Society have done every Thing in their Power to encourage it, and have set apart the Sum of 30
l. Sterl.
to be employed in buying proper Books for the Students; so that, in a little Time, there is reason to hope, that there will be no more Reason for a Complaint, so often made in these Parts, That
the Harvest is great, but the Labourers are few.
—Neither can the Directors omit taking this Opportunity of recommending this good Design to others. The Thing indeed recommends itself, and must do so to every Person, whose Heart is capable of the least Tincture of Compassion for such vast Numbers of poor forlorn
Indians.
—Nor would such a Seminary answer a religious End only, it would also serve a political View; for sure, if from us Learning and good Manners could be propagated thro' these Savages, it would be a Mean of engaging them more firmly in the
British
Interest. And if, along with Learning and good Manners, true Religion should take place among them, and they become come Subjects, willing Subjects of the KING of all Kings, what Joy would not this yield to every sincere Christian?
BY this Means, Streams would break out in that vast Wilderness, and Rivers run in that immense Desart.—Nay, the Desart would rejoice and blossom as the Rose; so that from the Rising of the Sun unto where he goeth down, a pure Offering should be offered unto the true God.—Men should be blessed in Jesus, and all Nations call him Blessed.
These are the Prayers of this Society, and they are the Prayers of every true Christian.
Names of Persons appointed to receive BENEFACTIONS in
London
and
Edinburgh,
for the Use of this SOCIETY.
In
London, Claud Johnson
Merchant.
In
Edinburgh, James Davidson
of
Haltree.
FORM of a BEQUEST or LEGACY.
Item,
I give and bequeath the Sum of to the incorporated Society in
Scotland
for propagating Christian Knowledge, to be applied (
either for the Purposes of the First or Second Charter, as the Donor pleases.
)
Committee of DIRECTORS for the Year 1750.
John Osburn,
Esq
late Lord Provost of
Edinburgh.
Mr.
James Walker
one of the Ministers of
Canongate.
Ministers of the City of
Edinburgh.
Mr.
Robert Kinloch,
Mr.
George Wishart,
Mr.
Alexander Webster,
Mr.
Patrick Haldane
his Majesty's Sollicitor.
Mr.
Albert Monro
of
Coull.
Mr.
George Cuninghame
Surgeon.
Writers to the Signet.
George Balfour,
John Davidson,
William Tod
Merchant in
Edinburgh.
Andrew Chalmer
Writer there.
Alexander Tait,
Secretary to the
Edinburgh
Insurance against Fire.
Dr.
John Mitchell
Physician.
Gavin Hamilton
Merchant, and late Baillie of
Edinburgh.
The Most Honourable the Marquis of
Lothian
is President of the General Court.
The Right Honourable
William Grant
of
Prestrongrange,
Esq
his Majesty's Advocate for
Scotland,
—Secretary.
James Nimmo,
Esq
Cashier of Excise, Comptroller.
Alexander Chalmers,
Accomptant
James Davidson
of
Haltree,
Treasurer.
Robert MacIntosh,
Agent for the Church of
Scotland,
Clerk.
John Lothian
Bookholder.
James Brown
Bookseller.
James Lamb
Officer.
LONDON DONATIONS for the Year 1749.
viz.
from
The Rev. Doctor
Hales, per William Wogan,
Esq
 
10
10
0
John Gray,
Esq
per
the Hand of
John Gibson,
Esq
 
20
0
0
Richard Holmes,
Esq
 
4
4
0
An unknown Hand
 
2
2
0
The Rev. Mr.
Salwey
of
Worcester
 
2
2
0
Colonel
Joseph Hudson,
by the Hand of
John Gibson,
Esq
 
2
2
0
The Rev. Mr.
Henry Etough
 
4
4
0
The Rev. Doctor
Isaac Watt
's Legacy
 
10
0
0
An unknown Hand, by the Rev. Doctor
Hales
 
10
10
0
 
L.
65
14
0
EDINBURGH DONATIONS for the Year 1749,
viz.
from
Archibald Menzies
Merchant in
Edinburgh
 
1
0
0
An unknown Person by
William Tunnoch,
Brewer
 
2
0
0
Ingram
Merchant in
Huntly,
by Mr.
Robert Innes
Minister of
Huntly
 
2
6
8
An unknown Person, by Mr.
William Ramsay
 
100
0
0
Mr.
William Maxwell
Minister at
Rutherglen
 
5
0
0
 
L.
110
6
8