death of Christ by the symbols of bread and wine: and I believe there ought to be pastors in a Christian church some way ordained or set a part to lead the worship, and to bless and distribute these elements; but the last of these practices is not so expressly directed, prescribed, and required in scripture as the former; and therefore I feel my conscience evidently bound to remember the death of Christ with some society of Christians or other, since it is a most plain command, though their methods of ordaining a pastor be very different from other men, or from my own opinion; or whether the person who distributes these elements be only an occasional or a settled administrator, since none of these things are plainly determined in scripture. I must not omit or neglect an express command, because some unnecessary circumstances are dubious. And I trust I shall receive approbation from the God of nature, and from Jesus my Judge at the last day, if I have endeavoured in this manner to believe and practise every thing in proportion to the degree of evidence which God has given me about it, or which he has put me into a capacity to seek and obtain in the age and nation wherein I live.

Query, Whether the obstinate Deists, and the Fatalists of Great Britain, will find sufficient apology from this principle? But I leave them to venture the awful experiment.

XXVI. WE may observe these three rules, in judging of probabilities which are to be determined by reason, relating either to things past or things to come.

1. That which agrees most with the constitution of nature carries the greatest probability in it, where no other circumstance appears to counterpoise it: as, if I let loose a greyhound within sight of a hare upon a large plain, there is great probability the greyhound will seize her; that a thousand sparrows will fly away at the sight of a hawk among them.

2. That which is most conformable to the constant observations of men, or to experiments frequently repeated, is most likely to be true: as, that a winter will not pass away in England without some frost and snow; that if you

deal

CHAP. XVIII.

A QUESTION.

209

deal out great quantities of strong liquor to the mob, there will be many drunk; that a large assembly of men will be of different opinions in any doubtful point; that a thief will make his escape out of prison if the doors of it are unguarded at midnight.

3. In matters of fact, which are past or present, which neither nature, nor observation, nor custom, gives us any sufficient information on either side of the question, that we may derive a probability from the attestation of wise and honest men by word or writing, or the concurring witnesses of multitudes who have seen and known what they relate, &c. This testimony in many cases will arise to the degree of moral certainty. So we believe that the plant tea grows in China; and that the emperor of the Turks lives at Constantinople; that Julius Cæsar conquered France, and that Jesus, our Saviour, lived and died in Judea; that thousands were converted to the Christian faith in a century after the death of Christ; and that the books, which contain the Christian religion, are certain histories and epistles which were written above a thousand years ago. There is an infinite variety of such propositions which can admit of no reasonable doubt, though they are not matters which are directly evident to our own senses, or our mere reasoning powers.

XXVII. WHEN a point hath been well examined, and our own judgement settled upon just arguments in our manly age, and after a large survey of the merits of the cause, it would be a weakness for us always to continue fluttering in suspense. We ought therefore to stand firm in such well-established principles, and not be tempted to change and alter for the sake of every difficulty, or every occasional objection. We are not to be carried about with every flying doctrine, like children tossed to and fro, and wavering with the wind. It is a good thing to have the heart established with grace, not with meats; that is, in the great doctrines of the gospel of grace, and in Jesus Christ, who is the same yesterday, to-day, and for ever; but it is not so necessary in the more minute matters of religion, such

as meats and drinks, forms and ceremonies, which are of less importance, and for which scripture has not given such express directions. This is the advice of the great apostle, Eph. iv. 14. Heb. xiii. 8. 9.

In short, those truths which are the springs of daily practice should be settled as soon as we can with the exercise of our best powers, after the state of manhood: but those things wherein we may possibly mistake should never be so absolutely and finally established and determined as though we were infallible. If the Papists of Great Britain had indulged such a resolute establishment and assurance in the days of King Henry VIII. or Queen Elizabeth, there never had been a reformation: nor would any Heathen have been converted even under the ministry of St Paul, if their obstinate settlement in their idolatries had kept their eyes shut against all further light. Yet this should not hinder us from settling our most important principles of faith and practice, where reason shines with its clearest evidence, and the word of God plainly determines truth and duty.

XXVIII. BUT let us remember also, that though the gospel be an infallible revelation, we are but fallible interpreters, when we determine the sense even of some important propositions written there; and therefore, though we seem to be established in the belief of any particular sense of scripture, and though there may be just calls of provi dence to profess and subscribe it, yet there is no need that we should resolve or promise, subscribe or swear, never to change our mind: since it is possible, in the nature and course of things, we may meet with such a solid and substantial objection as may give us a quite different view of things from what we once imagined, and may lay before us sufficient evidence of the contrary. We may, happen to find a fairer light cast over the same scriptures, and see reason to alter our sentiments even in some points of moment. Sic sentio, sic sentiam, i. e. So I believe, and so I will believe, is the prison of the soul for lifetime, and a bar against all the improvements of the mind. To impose such

a profession on other men in matters not absolutely necessary, and not absolutely certain, is a criminal usurpation and tyranny over faith and conscience, and none has power to require it but an infallible dictator.

CHAP. XIX.

Of inquiring into Causes and Effects.

SOME effects are found out by their causes, and some causes by their effects. Let us consider both these.

I. WHEN we are inquiring into the causes of any particular effect or appearance, either in the world of nature, or in the civil or moral concerns of men, we may follow this method.

1. Consider what effects or appearances you have known of a kindred nature, and what have been the certain and real causes of them; for like effects have generally like causes, especially when they are found in the same sort of subjects.

2. Consider what are the several possible causes which may produce such an effect: and find out by some circumstances how many of those possible causes are excluded in this particular case: thence proceed by degrees to the probable causes, till a more close attention and inspection shall exclude some of them also, and lead you gradually to the real and certain cause.

3. Consider what things preceded such an event or appearance, which might have any influence upon it; and though we cannot certainly determine the cause of any thing only from its going before the effect, yet among the many forerunners, we may probably light upon the true cause by further and more particular inquiry.

4. Consider whether one cause be sufficient to produce the effect, or whether it does not require a concurrence of several causes; and then endeavour as far as possible to adjust the degrees of influence that each cause might have in

producing

producing the effect, and the proper agency and interest of each of them therein.

. So in natural philosphy, if I would find what are the principles or causes of that sensation which we call heat when I stand near the fire, here I shall find it is necessary that there be an agency of the particles of fire on my flesh, either mediately by themselves, or at least by the intermediate air; there must be a particular sort of motion and vellication impressed upon my nerves; there must be a derivation of that motion to the brain; and there must be an attention of my soul to this motion: if either of these are wanting, the sensation of heat will not be produced.

So in the moral world, if I inquire into the revolution of a state or kingdom, perhaps I find it brought about by the tyranny or folly of a prince, or by the disaffection of his own subjects; and this disaffection and opposition may arise, either upon the account of impositions in religion, or injuries relating to their civil rights; or the revolution may be effected by the invasion of a foreign army, or by the opposition of some person at home or abroad that lays claim to the government, &c. or a hero who would guard the liberties of the people: or by many of these concurring together; then we must adjust the influences of each as wisely as we can, and not ascribe the whole event to one of them alone.

II. WHEN we are inquiring into the effects of any particular cause or causes, we may follow this method.

1. Consider diligently the nature of every cause apart, and observe what effect every part or property of it will tend to produce.

2. Consider the causes united together in their several natures, and ways of operation; inquire how far the powers or properties of one will hinder or promote the effects of the other, and wisely balance the proportions of their influence.

3. Consider what the subject is, in or upon which the cause is to operate; for the same cause on different sub

jects