&££*tZ&$ 
 
PEINCIPLES 
 
 OF 
 
 Religion and Morality, 
 
 31 
 IN FOUR PJRTS. 
 
 I. OF THE EVIDENCES OF RELIGION. 
 
 II. PRINCIPLES OF RELIGION. 
 
 III. PRINCIPLES OF MORALITY ; with four 
 Lessons on the Cardinal Virtues. 
 
 IV. Lessons on the ten Commandments. 
 
 The whole in short Lessons, in the form of Dialogues ; 
 adapted to Schools, and private Instruction in Families. 
 
 Third Edition. — Imfiroved with Copy Right. 
 
 * a _ 
 
 -=pt 
 
 BY CHARLES STEARNS, A. M. 
 Minister of the Gospel in Lincoln, Massachusetts. 
 
 PORTSMOUTH, NEWHAMPSHIRE : 
 
 Printed for the AUTHOR, and sold by him in Lincoln, and by 
 
 CHARLES PEIRCE in Portsmouth, wholesale 
 
 and retail. 
 
 1807. 
 
Wis 
 
 
 \V 
 
PREFACE, 
 
 Jl HE Cempiler of the following Dialogues made use 
 of them, for many years, in his School, without the remotest 
 idea of their publication. In process of time, numerous cop- 
 ies were taken of them in writing ; and the manuscripts, writ- 
 ten out for the use of theSchool, were almost defaced and de- 
 stroyed . 
 
 He was accordingly reduced to the necessity, either of print- 
 ing his little system, or renewing it in a number of manu- 
 script copies, for the use of his scholars. Printing he found 
 would be much the cheapest method. His school might thus 
 be easily supplied ; and, possibly, a few" copies might sell 
 elsewhere. With these ideas he committed the little work 
 to the press, - 
 
 He has here, for;the facility of demonstration, reduced Re° 
 ligion to five great principles,- which, he believes, compre- 
 hend the substance of that which has been true religion, in 
 all ages and nations. Then has shewn how these apply to 
 the Mosaic, and Christain dispensations. And how the idol- 
 atrous system s, ? as such, were altogether deviations from the 
 great, and necessary principles of religion. 
 
 It will be* easy for the discerning reader to see, how the 
 peculiar doctrines of Christianity harmonize with, and pro- 
 mote.the grand design of universal piety, and genuine religion, 
 They shew wherefore men may safely confide in the mercy 
 .of God. Also the reason why, they who hear the gospel, 
 must believe in Christ, as the Mediator, and the great Savior 
 of men. And this without supposing,, that ail are necessari- 
 ly 
 
W PREFACE. 
 
 ly excluded from happiness, who never had it in their pow- 
 er to know Jesus by name. 
 
 He has considered the principles of religion in connection 
 -with its history ; supposing that the history -.would throw 
 light on its various dispensations ; and shew the manner, in 
 -which, its principles have been displayed. When we find 
 the principles of religion, which stand the shocks of various 
 revolutions ; and are equally benign and useful in all ages ; 
 then we need no longer doubt, whether we have found those 
 which are true. I trust it must appear to persons of due consid- 
 eration, that religion, since the fall of nran, hasal ways been the 
 same. And that the religion of the holy scriptures, fS the 
 proper religion of man. This willsupersede a thousand friv- 
 olous disputes ; and teach human egotists, that the collected 
 wisdom of many ages and generations, contained in the scrip- 
 tures, is superior to the opinions of a single ephemeron called 
 a man^i That being of yesterday — who is not sure of to-mor- 
 row. Reason in such a being, can do little ; though it may do 
 something. Certain knowledge of the truth -is the result of 
 much experience. ' 
 
 The Rev. H. Packard has given a very useful collection 
 of religious and moral principles, in an easy method, well 
 suited to the instruction of young children. This collection 
 aims at the instruction of persons, whose minds are nearly 
 arrived to maturity. It is suited to persons who are between 
 15 and 25 years of age. Schoolmasters, Preceptors, and Par- 
 ents, may find it useful. Kay persons may instruct one 
 anothvir, who are of equal condition, by reciting to each oth- 
 er, and conversing on these subjects.— -Studious individuals 
 may, perhaps, use their leisure time, on Lord's Days, very 
 profitably, by committing these principles to memory. Had 
 not the compiler supposed these Lessons mi^ht prove useiui 
 he never would have committed them to the Public* 
 
PRINCIPLES 
 
 OF 
 
 Religion and Morality. 
 
 PART I. 
 
 OF THE EVIDENCES OF RELIGION, 
 
 CERTAIN DISTINGUISHED PERIODS OF TlMfe 
 
 WHICH ARE INTERESTING IN RESPECT 
 
 OF RELIGION. 
 
 Lesson I. 
 
 General Nature of the Proofs of Religion. 
 
 Preceptor ', v/N what docs the proof of religion 
 depend ? 
 
 Student. Like all other matters of knowledge, 
 on the clear evidence of t^uth. 
 
 P. How many kinds of evidence are there of 
 religion ? 
 
 S. Three. External, comparative, and internal. 
 
 P. What is the external evidence of religion ? 
 
 S. Any fact recorded in history, a proof arifing 
 from the works of God, or from his providence, 
 or, indeed, any thing which create* a belief of its 
 reality and yet is not reHg^n ltfelf, makes a part of 
 its external evidence. 
 
 P. What is the internal evidence of religion ? 
 A z S. That 
 
6 PRINCIPLES OP 
 
 S. That which arises from the system itfelf j 
 its principles being either evident in themfelves, 
 or capable of clear demonstration. 
 
 P. What is the compilative evidence of religion ? 
 
 S. That which arifes from comparing its prin- 
 ciples with our ftate, our faculties, with our wants 
 and our destination. 
 
 P. Will any evidence of religion arife from thefe 
 comparifons ? 
 
 S. Yes, certainly. If it befuitable to our ftate, 
 harmonize with our faculties, relieve our wants, 
 and make us wise, and good, it is true religion. 
 
 P. How will these evidences operate taken to- 
 gether ? 
 
 S. Most happily. If certain religious principles 
 be demonflrable in themselves j if they have been 
 the religion of the wifeft, and most virtuous men 
 in every age ; if the adoption of them makes men 
 holy, virtuous, and happy, then we have all the 
 evidence of the abfolute truth of them which we 
 need. 
 
 P. How comes it — when there are so many 
 proofs of religion, that men do not regard it more ? 
 
 S. Becaufe they do not pay due attention to 
 them. Proofs are of no avail , when they are 
 not regarded. 
 
 Lesson II. 
 
 Of certain periods of time, which are inter efling as 
 they refpect Religion. 
 
 P. XNTO how many periods is the hif- 
 tory of religion divided ? g^ j nt0 
 
RELIGION AND MORALITY. 7 
 
 S. Into four, each having its peculiar difpen- 
 fation. 
 
 P. What was the firft ? 
 
 S. The ftate of pure innocent nature, in which 
 our firft parents were bound (imply to love and 
 obey God. Some call this dispenfation the cove- 
 nant of works. The duration of this period is 
 uncertain. 
 
 P. What was the duration of the fecond period ? 
 
 S. From the apoftacy of our firft parents to 
 the giving the law by Moles, men believed in God, 
 and kept the ways of the Lord. The fpirit of this 
 difpenfation is expreffed in the covenant with 
 Abraham. — It may be called the period of the pa- 
 triarchal religion. 
 
 P. Of what extent was the third period ? 
 
 S. It reached from Mofesto Chrift. The Jews 
 received the law by Mofes, and this was called the 
 Mofaic difpenfation. Among the Gentiles was the 
 reign of idolatry, as is testified by all hiftorians. 
 
 P. What were Idols ? 
 
 S. They were fuppofed reprefentations of the 
 Deity, under fome bodily fliape, of man, or of a 
 mere animal, wholly unworthy of the divine ma* 
 jeily. 
 
 P. How far does the fourth period extend ? 
 
 S. From the time of Chrift down to thf* p*9 
 fent day. Chriftianity has prevailed, in many na- 
 tions. It has been known, in fome degree, by 
 nearly all. Some ftill remain Pagans. 
 
 P. What have been the principal caufes which 
 * have checked the progrefs of Chriftianity ? 
 
 S, The progrefs of Mahometanifm ; the angry 
 
 controverfies, 
 
8 PRINCIPLES OF 
 
 controversies about doctrines and ceremonies ; the 
 errors of the Romifh church ; and more than all 
 the wicked lives of Profeflbrs. 
 
 P. Which is the belt way to efcape thofe con- 
 trQFerfies and thofe errors, and lead us by truth to 
 a good life ? 
 
 S. To reduce the theory of religion to a few 
 points, and thofe as clear as poflible. 
 
 Lesson III. 
 
 Of the clear and neceflary principles of Religion. 
 
 ?. "W HAT are the principles of that- 
 religion which is neceflary to man ? 
 S. The two following principles are demontT rable 
 ; — viz. ift That man fhould love God. 2d. That 
 he fhou'ld obey him. Thefe were neceflary to 
 man in a ilate of innocence. 
 
 P. Are thefe principles ftill neceflary to man ? 
 S. Certainly. And to him who is a finner, two 
 other principles are equally neceflary -, That he 
 fhould believe in the divine mercy ; — And that 
 he repent of his fins. Thefe alfo are demon- 
 ftrable. 
 
 P. And is there no other principle neceflary in 
 thai religion which is effentiai to man ? 
 
 S. Yes. That a man confiderhimfelf as accoun- 
 table to God, who will punifh him if he do evil, 
 or reward him if he do well. 
 
 P. Are thefe principles invariable ? 
 S. Yes they undoubtedly are. And without 
 thefe for its bafis, there can be no fyftem of religion. 
 
 P. How 
 
RELIGION AND MORALITY. $ 
 
 P. How does it appear that none of thefe can 
 be omitted ? 
 
 S. No one furely would leave out the love of 
 God ; for that is the grand principle of all attach- 
 ment to the Deity. Jf any iay we need not obey 
 him, that denies all religion at once. If a man 
 owns God, and disobeys him, unlefs he believes 
 that God is merciful he muft be in a ftatc of 
 defpair. 
 
 P. May not God make men happy though they 
 continue in Sin ? 
 
 S. That is a contradiction, becaufe fin is erring 
 from happinefs as well as duty. No (inner can 
 be happy but by leaving fin. This makes re- 
 pentance neceffary. 
 
 P. But why need a man believe that God will 
 treat him according to his works ? 
 
 S. Becaufe the hope 'of efcapu.^ puniihmenf,1s 
 the great eft incitement to fin ; and the denial of 
 a reward, cuts off the principal .encouragement to 
 virtue. 
 
 P. How many principles are then neceflkry to 
 the religion of fuch a being as man ? 
 
 S. Five at lead ; lft. Love to God. 2d, Obe- 
 dience to him. 3d, Faith in his Mercy. 4th, 
 Repentance of Sin. 5th, Belief that God will 
 deal with him according to his works. So many 
 principles at leaft are neceffary in religion. How ' 
 and when faith in Chrifh is neceffary, we fliew 
 hereafter. 
 
 P. How does it appear that they are neceffary ? 
 
 S. Becaufe, if you take away any one of them, 
 no real fyftem of religion can remain. For reli- 
 gion 
 
10 PRINCIPLES OPV 
 
 gion is nothing but the obligation of the, foul oK 
 man to God. 
 
 Lesson XV.. 
 
 Of hiflorical evidence- of Religion, and of the f crip* 
 Hires more particularly. 
 
 P. XXAVE the genuine principles of re- 
 ligion always been the fame ?- 
 
 S. Faith in God's mercy, and repentance of 
 fin 9 . could not take place in a ftate of perfect inno- 
 cence ; but from the momentthat men became; 
 finfui ; the above defcribed necessary principles 
 look place ; and have, in all periods conftituted, 
 whatever there has been-,- of 'true religion. 
 
 P. By whom,. .according to hiftory, have they 
 been taught ?. 
 
 S. Firftj. bjrth'e- Patriarchs ; then by Mofea 
 and the Jewifh Prophets ; and,- after they long 
 had been obfcured by Idolatry, they were revived 
 by Jefus Chrift and taught by him in the most 
 explicit manner» 
 
 P. Have not the ideas of religion varied among 
 the nations in every age ?: 
 
 S,.Yes. The fyftems of religion have been 
 various ; iome more* iome lefs remote from the 
 abfolute truth. But, as truth is invariable, real 
 religion hath always been the fame. 
 
 P. Is not the variety of the modes of religion, 
 an argument againft the genuinenefs or reality of 
 religion? 
 
 S. Not 
 
RELIGION AND MORALITY. -II 
 
 S. Not any more than the variety of human 
 ; forms is an argument againft the reality of a hu- 
 man being. 
 
 P. What reafon have Chriftians to adopt the 
 iBible as the ftandard book of their religion ? 
 
 3. This were a fufficicnt reafon, if no other, 
 -thatyin the books of the old and new teftament, 
 the true neceflary, and demonftrable principles of 
 religion are contained, and profefledly taught ; 
 which cannot be faid of any other ancient book 
 whatever. Add to this, that every fociety muft 
 ihaveits ftandard. And this i&a ftandard, in which 
 the Chriftians have been able toagree. They think 
 alfo that the writers of it were moved by the good 
 ipirit of God. 
 
 P. What further.- ufe is there df the feriptures 
 .as the ruleof faith ? 
 
 S, They contain accounts of feme remarkable 
 works called miracles— If any think the teftimo- 
 iiy of thefe not fufficient, yet the neceflary princi- 
 pies are ftill demonftrable. To thofe, who deem 
 the teftimony concerning miracles fufficient, they 
 s prove the fyilem absolutely divjne. But we (hall 
 iky more oi^miracles hereafter. 
 
 P. What further hiftorical evidence have we 
 *£>f religion^? 
 
 S. Hiftoryr confirms, that nations, and individ- 
 uals, who have acted on the -neceflary principles 
 of religion have been prosperous and happy; 
 thofe who have neglected them, have neither been 
 imppy nor prosperous. 
 
 Lesson 
 
12, PRINCIPLES OF 
 
 Lesson V. 
 
 Of the internal evidences of Religion. 
 
 P. W HAT is the internal evidence of 
 Religion ? 
 
 S. Its intuitive evidence at the first view, or the 
 demonftrability of its firft principles ; with ourclear 
 difcernment of its dignity, and utility. And in- 
 deed, the clearnefs of the confequences which flow 
 from the firft principles, may he confidered as a 
 part of the internal evidence of religion. 
 
 P. Can the five grand principles you have men- 
 tioned be demon ftrated ? 
 
 S. Yes. But perhaps they are sufficiently clear 
 without it. 
 
 P. Nevertheless, Ifhould be happy to hear how 
 you prove them. How do you prove that man 
 ought to love God. 
 
 S. Man derives his exlftence from God, and 
 every degree of enjoyment is from him ; heoughc 
 to love the Being from whence all good is derived. 
 Man ought to love God, becaufe God firft loved 
 man. 
 
 P. How does it appear that man ought to 
 obey God ? 
 
 S. Becaufe, if a man love God, his obedience 
 will follow ; and as God, has given man all his 
 powers, faculties, and enjoyments ; they ought to 
 be used as God pleases. Man is wholly depen- 
 dent on God at even ftep, and in every condition ; 
 therefore, ftiouW be always obedient to him, 
 
 P. But 
 
RELIGION* ANB MORALITY. *3 
 
 P. But fuppofing a man be difobedient to God 
 and do wrong, mud he believe in divine mercy ? 
 
 S. That will become neceffary. For he can 
 never be in a capacity to accept, or improve, the 
 mercy of God who does not believe in divine mer- 
 cy ; and that it may be obtained for his own ben- 
 efit. No man feeks that which he does not 
 believe to exift -, nor drives to ufe that which he 
 does not fuppofe to be attainable, therefore with- 
 out faith in God's mercy, we (hall never fee, or 
 enjoy his favor — after having once offended him. 
 P. How do you prove the necessity of repen- 
 tance ? 
 
 S. The conduct of aman follows the prevailing 
 inclination of his mind. A wicked man therefore 
 will never leave his wickednefs unlefs he repents 
 of it. Repentance therefore is neceffary as a prin- 
 ciple of religion. 
 
 P. How does it appear that man is accounta- 
 ble to God ? 
 
 S. From his reafon which fuppofes a law, by 
 which to govern himfclf. Man cannot govern 
 man ; but by his own confent ; nor even then, 
 tanlefs this confent be bound by fome fuperior 
 fandtion. It is neceffary to have recourfe to the 
 authority of God, to bind men to one another, in 
 covenants, matters of office, &x. elfe no dependence 
 can be placed on them, in cafes where there is no 
 fear of human punifhment. Hence it is neceffa- 
 ry, that a man believe himfelf accountable to God. 
 The remorfe or delight of the confeience, thegen- 
 eral fuccefs of virtue, and, in many inflances re- 
 markable puni foment of vice, prove the fame p 
 
 B As 
 
1+ PRINCIPLES OF 
 
 As do alfo our hopes and fears, refpedV.ing a -world 
 to come Further it is common to find thofe 
 who have no fear of God before their eyes, aban- 
 doning themfeives to all manner of wickednefs. 
 
 P. VVill not any. clear confluence of thefc 
 principles be equally true ? 
 
 vS. Yes -, and from thele five, enough. will flow 
 to anfwer every purpofe of religion. 
 
 P. Does morality depend on the lentitnent of 
 religion.? 
 
 S. It does principally ; becaufe the law of God 
 mull give force to all human laws, and properly en- 
 gage the mind to all fentiments of duty. 
 
 • t'" l. 1 . 1 '..!, , " ,,, .1. -. .. ' I . 11 .- . I ' I JM II _ I M il . HI 
 
 Lesson VI. 
 
 Of the Comparative Evidence of Religion* 
 
 P. Is it any proof of religion that it fuits 
 with our ftate, harmonizes our faculties, relieves 
 our wants, and makes us wife, and good? 
 
 S. Certainly. For if it have all the effects 
 which can be rationally expected, we need not 
 doubt its reality, ar efficacy. 
 - P. How does it appear tliat religion is fuited to 
 the ftate of man ? 
 
 S. Becaufe it prevents us from finking under 
 the miseries of the prefent life. There would be 
 no being fo miferable as man ; without the hope 
 ihfpired by religion, and the morality built upon 
 it Human paffions, aided by human reafon, and 
 linrcOrainW by fear of God, make a hell of this 
 
 world. 
 
RELIGION AND MORALITY. l 5 
 
 world. This is proved by the conduft of Athe- 
 iftcil nations. But religion makes us kind to one 
 another, infpires us with fortitude, and ennobles 
 ourftate, by prefenting a career of virtue which 
 ends in immortality. 
 
 P. How does religion harmonize our faculties r 
 S. Inhuman beings the ipintual powers ^al- 
 ways impel to eminence and excellence ; while 
 the fenfitive powers always impel them toexGeif- 
 es 5 utterly inconftfknt with dignity^ Hence a 
 man without religion and morality^ is at perpet- 
 ual war with himfelf. But religion teaching man 
 that he is fubjed to a Law above himfelf ; and 
 that his reafon and his pafftons, anfwer the iame 
 purpofes under that Law, brings his faculties into 
 harmony among themfelves, and directs them to 
 the happinefs of man, and the glory of his Maker. 
 P. How does religion relieve our wants ? 
 
 5. Our greateft wants are want of comfort, and 
 want of virtue. Thefe religion fupplies. It gives 
 us comfort by Avowing all things by a moft wife, 
 and good Being conduced for the benefit of them 
 that love him \ and promifing the moft ample re- 
 wards to fuffering piety and virtue; with divine 
 fupport under afflictions ; and the pardon of all fin, 
 to them who fincerely repent; with kind reception 
 when we return to God, and duty. 
 
 P. But how will religion fupply us with virtue ? 
 
 6. It has that very tendency, by bringing us in- 
 to willing fubjection to the great Ruler of the 
 univerfe ; and making us willing to obey his will, 
 exprefled in us, and all his works ; and to be iuch 
 perfons, in all refpects as we Gught to be. 
 
 P. But will that make us, oi confequence wife 
 and good ? S. Certainly; 
 
l6 PRINCIPLES OF 
 
 S. Certainly ; for no courfe of life can be more 
 wife than that, which is according to the very na- 
 ture of things, eftabliihed by the fupremely wife 
 and powerful Author of nature. Or how (hall 
 man be more certainly good, than by following 
 the precepts, and copying the example of HIM, 
 who ii perfect in goodnefs. 
 
 P. Have you any further confirmation of the 
 ientiments you have expreffed ? 
 
 S. Yes. Itisafa£t,that Athdftical, and vicious 
 men are never prudent for themselves, and alwajs 
 are trcublefome to others. 
 
 Lesson VII. 
 
 Of the Chrijiian Religion. 
 
 \jm \ m ———i n ii - m ■ « i . 11 i i i ir 
 
 P. VV HAT evidence have we of the 
 Chriftian religion. 
 
 S. It has all the characters of the religion effen- 
 tial to man. Love of God. Obedience to his 
 Laws. Faith of finners in God's merely. Repen- 
 tance of fin, and the accountablenefs of men, to 
 God, for their adtions. Thefe are the exprefs doc- 
 trines of Chriftians. They make the main fub- 
 fiance of their religion. 
 
 P. What need was there of Chrift's publifhing 
 thefe do&rines if they had been known before ? 
 
 S. Becaufe the Jews had corrupted their religion 
 by traditions, and dependance on ceremonies ; and 
 the Gentiles had entirely confounded their religion 
 by the worfhip of idols. Chrift came not to fct 
 up a new, and partial fyftem j but to reftore that 
 
 which 
 
kELlGiON AND MORALITY. 17 
 
 which was in danger of being loft •, to revive true 
 religion, and open the door of faith to the Gentiles. 
 
 P. Why did Chrift call his doftrine a new com- 
 mandment ? 
 
 S. Becaufe it was hid from ages, and genera- 
 tions of men, immerfed in fuperitition, and Idol- 
 atry ; and overlooked by the Jews attached to 
 ceremonies. To perfons affe&ed, in either of thefe 
 ways, it would feem to be a new commandment. 
 
 P. Why then does Chrift lay, it is not a new 
 commandment ; but the fame which had been 
 heard from the beginning ? 
 
 S. Becaufe Chrift taught not any new fyftem of 
 rtligion ; but the unalterable principles of religious 
 truth known to holy men of old. And this muft 
 ever be the right fyftem - y becaufe it is founded in 
 truth itfelf. 
 
 P. Does the authority of this religion depend 
 on its being true, and correfpondent to nature and 
 to the condition of man ; or does it depend on its 
 being revealed from Heaven ? 
 
 S. It has both at its bafis, though it may fafe- 
 ly depend on either. 
 
 P. How do you know that any perfon ever had 
 a revelation from Heaven ? 
 
 S. For this we muft depend on teftimony; but 
 the perfons pretending to revelation may prove 
 their teftimony by miracles.— Their conftancy in 
 maintaining their point againft every temptation 
 and lofies, even the lofs of life itself; and their 
 having no temporal intereft to ferve by their affer- 
 tions, greatly corroborate their teftimony. But 
 the grand teftimony of actual levelatian is that of 
 miracles, 
 
 B z Lefibn 
 
iS Principles of 
 
 Lesson VIII. 
 
 Of Miracles as evidences of Religion. 
 
 Acts the whole book. Read in proof of this Section the histo- 
 ry of the three first centuries after Christ, with the Lives of 
 
 tho tujolrra & nnotlan 
 
 the twelve Apostles. 
 
 P. t VV HAT is a miracle ? 
 
 S. It is an appearance in fenfible objects, con- 
 trary to, or different from the common courfe of 
 nature. 
 
 P. Is it not then impoffible to believe that a 
 miracle ever exifted ? 
 
 S. No, for unlefs we fuppofe fome things to have 
 taken place contrary to, or different from, the com- 
 mon courfe of nature, we mud doubt of our owa 
 exiftence. 
 
 P. Why doubt of our own exiftence ? 
 
 S. Becaufe we, to iuppofe our own exiftence, 
 muft fuppofe firft, the exiftence of the world ; 
 which was created in time, and certainly the crea- 
 tion of a world ; the coming of a man and a wo- 
 man into exiftence, in full perfection of body and 
 mind, are things out of the common courfe of 
 nature. Alfo the deluge, which is teftified, both 
 by the tradition andhiftory, of all the ancient na- 
 tions, was not according to the common courfe of 
 nature. 
 
 P. But how can we believe a thing to happen, 
 contrary to what we fee in a thoufancL inftances ? 
 
 S. Reafonably, if it be attefted by credible wit* 
 neffes. For inftance, if ten thoufand men crofs a 
 ferry, and not one of them is drowned ; yet the 
 
 drowning 
 
Religion and morality. 19 
 
 drowning of the very next man is a poffible thing j 
 and may be proved by witnefles, 
 
 P. Are we to look for miracles to happen fre- 
 quently and on common occafions ? 
 
 S. No, but we may think it credible that they 
 have been wrought on great and important occa- 
 fions, worthy the peculiar manifeflation of divine 
 power. 
 
 P. Of what ufe are miracles, with refpeS to 
 truths, which you fay are felf evident, or demon- 
 ftrable ? 
 
 S. To diflblve, by means of furprize, the pow- 
 erful charm of fuperftition aixl error ; to gain at- 
 tention to the doftrines of religion, which, with- 
 out the lively impreffion of miracles, might have 
 been as little regarded as the demonftrations of 
 Euclid, by thofe very people, to whom this in- 
 flruclion was mod neceffary. 
 
 P. Is there not a very Abort way to prove the 
 religion of the Chriftians ? 
 
 S: Yes, by the refurre&ion of Chrift —For men 
 who were with Tefus in his life, who converted 
 with him forty days after his refurre<5lion, taft-fied 
 without any temporal intereft to ierve by it, and 
 in defiance of every threatened puniihment, that 
 he fo lived, and died, and roie again, as is mention- 
 ed in the Scriptures. 
 
 P. Did they never fail in this teflimony ? 
 
 S. No, but all expofed themfelves to death in 
 defence of it, and moftof them aftually fuffi-red it 
 — Many others did the fame, and left theftrongeft 
 teftimonial proof of (Thrift's resurrection that we 
 have of any fact in ancient hiilory. 
 
PRINCIPLES 
 
 OF 
 
 Religion and Morality, 
 
 PART II. 
 
 PRINCIPLES OF RELIGION, 
 
 Lesson L 
 
 CJ the Being and PerfeBions of God. 
 
 Genesis— i & ii. PsaJros— abs, civ. Romans— I, \% 20, 
 Cambray on divine Existence — jiassim. St. Pierre. Studies 
 
 of N : ai»irc — pa* ' 
 
 s&tm. 
 
 P. liOW is the exiftencegf God proved ? 
 
 S. From the exiftence of the world, as every 
 well built edifice muft be fuppofed to have had. a 
 builder. 
 
 P. How does it appear that there is but one 
 God ? 
 
 S. Becaufe all things natural are regular, and 
 there is no real confufion in them ; efpecially there 
 is none which indicates contrary wills and powers 
 to be concerned. Wherefore it is moft rational 
 to conclude, that they all proceed from one will 
 and one power. 
 
 P. Why might not the univerfe be the mere 
 effcd of chance ? 
 
 S. Becaufe 
 
RELIGION AND MORALITY* Zl 
 
 S. Becaufe of the manifeft order oftheuniverle 
 and harmony of its parts. Whereas order, and 
 harmony do not belong to mere effects of chance. 
 
 P. What are we able to know concerning the 
 perfections of God ? 
 
 S, That he is infinitely wife, good, powerful, 
 and juft. 
 
 P. How does it appear that he is wise ? 
 
 S. [t is evident in the juft, and accurate defign, 
 and contrivance of all things in the whole fyftem 
 of nature. 
 
 P. How does it appear that he is good ? 
 
 S. From the various inftances of his kindnefs, 
 and benevolence to his creatures, 
 
 P. How da we know that he is powerful ? 
 
 S. F rom the amafing effe&s of his power, which 
 come frequently under our obfervation. 
 
 P. How do we know that he is juft ? 
 
 S. We have prefent conviction of it in our own 
 minds, in the fatisfaction we have in doing good, 
 and remorfe in doing evil. 
 
 P. What is the counfel of our reafon concern- 
 ing him, as a being poffeffed cf thefe perfe&ions ? 
 
 S. That it is best to fubmit to hisdire&ionand 
 difpofaJ. 
 
 P. What is our ftate or condition with reipeft 
 to him. 
 
 S. That of mere dependance. 
 
 Lesson 
 
22 PRINCIPLES OF 
 
 Lesson II. 
 
 Of the Exigence of Man* and his Relation to God. 
 
 Gen. — iij iii, iv. Matt. — i, 18 verse to the end. John — iii 
 16, 21. -Eph.—i, 4. 
 
 P • .£"10 W did mankind come into ex- 
 i&ence at nrft ? 
 
 S. One pair, at leaft", of human beings, came, 
 into ^utence by the immediate act of divine pow- 
 
 P, Whit was the natural Hate in which they 
 cxifted at fir ft ?-.. 
 
 S, In complete ffate of body and mind. 
 
 P. What was their moral conditional firfl ? 
 
 S. That of innocence and happinefs. 
 
 P. Wdiat was their duty towards their Maker, 
 iiythat ftate ? 
 
 S. To love, and to obey hirm 
 
 P. And did they do this ? 
 
 S. No, but dilobeyed him,, and of confequence 
 became miferabie.. 
 
 P. What could rational beings have thought of 
 their Maker,, had he left them to the mifery which 
 they brought on themfelves ? 
 
 S. Only that he was uft. 
 
 P. Whattheamuft we think of that procedure 
 by which, they were put into a way of recovery ? 
 'S. It was the a<5t, and difpenfation of mere 
 merey. 
 
 P. By what means w r ere they reftored ? 
 
 S. Through the eternal mercy of God, by the 
 intercefiion of Jefus Chrift. 
 
 P. And 
 
REL1CI0N AND MORALITY. 2^ 
 
 P. And was this defigned before it was mani- 
 felied to man ? 
 
 S. Yes, even from the foundation of tlie world. 
 
 P, Had our firit parents any reafon to believe 
 that they might obtain favor of God, and be re- 
 conciled to him r 
 
 S. They had ; becaufe he told thenv that the 
 feed of the woman fhould bruife the ferpent's 
 head. 
 
 »—■ I ij . , h i ii r i t i i i ii m ■ i i ■ m m i i i L- i ■ i jn n i i ■ _ n n m 
 
 Lesson illl. 
 
 Of the Religion of the fir Jl Period. Or the Reli- 
 gion of Man in thejlate of .Primitive Innocence. 
 
 Gen.— ii. Rom.^-iii &jv. $.cts-~-xix Sc xx. 
 
 P. WHAT was the religion of man in 
 the ftate of innocence ? 
 
 S. It muft confift in love to God ; arid obedi- 
 ence to him, performed by purely innocent beinga. 
 
 P. Could they have any form of worship ? 
 
 S. It is altogether probable, that they had. 
 Since their love and veneration of the Deity muft; 
 haveexprdled itfelf in-fpeech,and outward aftions. 
 
 P. Can purely innocent beings be capable of 
 Repentance? 
 
 S. They cannot ; becaufe they have no fm. 
 
 P. Are they capable of faith in divine mercy ? 
 - S. They muft have truft in divine goodnefs • 
 but none, except a guilty, perfon, is a proper fiib- 
 ject of mercy. • 
 
 P. Is not every man who fins a proper fubject 
 ot repentance, and of faith in divine mercy. 
 
 S. Certainly $ 
 
^4 PRINCIPLES OF 
 
 S. Certainly ; and can expedt the divine favor 
 in no other way. 
 
 P. Are not faith in divine mercy, and repent- 
 ance of fin, the main do&rines of chriftianity ? 
 
 S. They are, by the teftimony of Chrift, and~ 
 the Apoftles. 
 
 P. Is the religion of the period of innocence 
 then fuited to man in a ftate of fin ? 
 
 S. It is not ; becaufe it excludes thofe things 
 which are moft neceflary to the finner, faith, and 
 repentance — and reds in fimple innocence of which 
 a finner is incapable. 
 
 P. Is it not then demo nft rated., that Chriftian- 
 ity is even neceflary to man in his prefent ftate as 
 a finner ? 
 
 S. To confefs freely, it does appear to me that 
 it is. 
 
 Lesson IV. 
 
 Of the Religion of the Patriarchal Ag€ 9 vr the Se- 
 cond Period of Religion. 
 
 Geru — Iv. viii. xiv. xv. Gospel Min— xiv. Acts — ii, SSth 
 Rom. — iv. Gal. — iii. Heb. xi. 
 
 P. ][s not the ftate of human beings 
 changed by the introdu&ion of fin ? 
 
 S. Certainly, and all men offend more or lefs. 
 Yet, though offenders, they are under the hope of 
 
 mercy. . 
 
 P. What duties will become them in luch a 
 
 ftate ? • , cr c 
 
 S. That they fliould believe in the offers ot 
 
 mercy made to them. This, when directed im- 
 mediate]/ 
 
Religion and morality. 25 
 
 mediately to the eternal Father, is called, faith in 
 God — when it is by the inftru&ion and mediation 
 of Jefus Clirift, it is called faith in Chrift 5 or faith 
 in God by Chrift. 
 
 P. Is nothing more neceflary that a finner 
 againft GOD may be faved ? 
 
 S. That they fhould be fincerely forry for, and 
 forfake all their fins. This is repentance ; and he 
 who fincerely repents, will live in obedience to God. 
 
 P. Should not men, in the ftate of finners un- 
 der hope of falvation, worfhip God ? 
 
 S. Paft all doubt, and pay all due attention to 
 the means provided for their recovery. 
 
 P. But are not faith, repentance, and confequent 
 obedience, principles of the Chriftian religion ? 
 
 S. Certainly. 
 
 P. Was then the religion of the Patriarchs 
 the fame in fubftance with the Chriftian ? 
 
 S. It appears that it was. The religion of Abel, 
 for example, was the fame with that of St. Paul. 
 
 P. What was the Patriarch's mode of worfhip ? 
 
 S. They worfliipped God by prayers, and praif- 
 es ; and by the facrifice of innocent animals. 
 
 P. What did they mean by thofe facrifices ? 
 
 S. It is probable that they had reference to the 
 great facrifice, which the Son of God fhould make 
 of himfelf for the fins of men— fince,paft all doubt, 
 facrifices were connc&ed with the idea of recon- 
 ciliation. 
 
 [L Lesson 
 
26 PRINCIPLES OF 
 
 Lesson V. 
 
 The fame Subject Continued. 
 
 Gen.— Ill, 15. v, 24. vii, 1, xlix. Deut.— xviii. 1st Epistle 
 John— ii, 7, 8. Heb.— xi. Jude— 14. 15. 
 
 P. .L/O you think that the ancient faints 
 had any idea of the mercy of God through a Sa- 
 viour ? 
 
 S. There is great reafon to fuppofe that they 
 had. 
 P. Is it aflerted concerning any of them, that they 
 believed in God, ^nd it was counted to them for 
 righteoufnefs ? 
 
 S. Certainly it was, from whence it appears that 
 they obtained juftification by their faith. 
 
 P. Did they fhew any thing in their conven- 
 tion fimilar to chriftian obedience ? 
 
 S. They did, They walked with God. They 
 were perfect in their generation. They were just 
 men. They feared God, They commanded their 
 children and their houfeholds after them, that they 
 keep the way of the Lord s to do justice, and 
 judgment, 
 
 P. Could any man receive benefit from the 
 appointed Saviour before he was manifefted to the 
 world ? 
 
 S. There is no difficulty in fuppofing this, any 
 more than after his ma nifeftat ion to the world ; 
 the difference being only in point of time, and 
 fome external circumftances. 
 
 P. Had the ancient Saints any intimations ot 
 the coming of a Saviour into the world ? 
 
 & S. They 
 
RELIGION AND MORALITY. ^7 
 
 S. They had j and thcfc were repeated from 
 time to time. 
 
 P. Do you fuppofe they had any hope, or even 
 idea of immortality ? 
 
 S. Yes. For Enoch prophefied of the day of 
 judgment. He was not on earth, for God took 
 him; that is, to a ftate of reward for his piety. 
 And the author of the epiftle to the Hebrews ex- 
 prefsly fays, of the ancient worthies, that they 
 fought a better country. 
 
 P. And by what means did they expect it ? 
 
 S. By the interceifion of the Meffias. They 
 endured as feeing him who is invisible. 
 
 P. What then is the difference between the 
 religion of the firft ages and ours ? 
 
 S. Nothing in the main principles, the difference 
 is only in point of time, and external circumftances. 
 
 P. Has there never been but one religion in the 
 world ? 
 
 S. But one true religion, since the fall of Adam-, 
 and that, the fame in fubftance* as the Chrifttan 
 religion. 
 
 ■ ■ _ 1 ir 1 ■ 1 1 1 ■ - 1 j| r 1 1 < 1 • t 
 
 Lesson VI. 
 
 The third period of Religion, or the theocracy of the 
 
 Jews oppofed to the idolatry of the Gentiles. 
 
 ift. Of the corruption of the patriarchal religion by 
 
 the introduction of idolatry. 
 
 Exo<3. — xx. Judges — xvii. 1 Kings — x\i:i. 2 Kings — xxi. 
 Isa. — xliv. Ezek. — viii. Rom. — i. Honler's works — passim. 
 
 P. VV HAT do you mean by idolatry ? 
 S. The worfhip of God by means of images of 
 
 men, 
 
28 PRINCIPLES OF 
 
 men, animals, &c. which images were fuppofed to 
 reprefent the Deity, or fome perfection of the 
 Deity. 
 
 P. What was the firft occafion of idolatry ? 
 
 S. It was occafioned, in the firft inftance, by 
 men's keeping images, or pi&ures, of their deceas- 
 ed friends, in their houfes. 
 
 [Book ofWifdom, xiv.] K 
 
 P. Was there not a remarkable kind of idola- 
 try which originated in Egypt. [Fid Univerfal 
 Hiflory and Tenifon on Idolatry.'] 
 
 S. There was. The raoft ancient religious 
 books of the Egyptians, being written in figures 
 of animals, inftead of letters 3 thofe figures, in 
 procefs of time, were taken for reprefentations of 
 the Deity, and became obje&s of worfliip. 
 
 P. Were there not fome nations who worfhip- 
 ped the heavenly bodies ? 
 
 S. Yes. The fun, moon and ftars, being ob- 
 jects, glorious in their appearance, were thought to 
 be deities, or, at leaft, reprefentations of the Deity. 
 
 P. Were there not fome human perfons hon- 
 ored as Gods after death ? 
 
 S. Among the Pagan nations, many perfons of 
 uncommon characters, both men and women, were 
 honored as Gods after death. 
 
 P. Did not idolatry fometimes arife from con- 
 queft, and tyranny ? 
 
 S. It did. Conquerors, and other tyrants com- 
 manded themfelves, or their favorites to be wor- 
 fhipped. 
 
 P. Was not the worfliip of the Heathens> in 
 moft inftances paid to dead men ? 
 
 S. Yes, 
 
RELIGION ANT> MORALITY, 29, 
 
 S. Yes, to fuch as in their life were famous for 
 dominion, arts, or virtues. But in fome inftances 
 they worfhippeci devils, or evil fpirits ;, and offered 
 human facrifices. [Vtd Homer, VirgiL\ 
 
 P. Were there not fome among the heathen 
 nations, who propofed the worlhip of new gods 
 from felfifh, motives ? 
 
 S. Some for the fake of gain, as in the example 
 ef Diana of the Ephefians. Some for the indul- 
 gence of the fenfual paflions,asBacchus,Venus,&c. 
 
 P. What were the effe&s of idolatry on the 
 minds of men \ 
 
 S. They were pernicious in the extreme to thofe 
 who received it. They became dreadfully fuper- 
 flitious and immoral. They facrificed their chil- 
 dren to falie Gods. And while they lived in all 
 lewdnefs, malice,, and revenge,, they pleaded the 
 example of their Gods to juftify all their crimes. 
 
 Lesson VII. 
 
 id. Of the means by which the true religion was pre- 
 vented Jrom univerfal corruption. 
 Exodus — xx. ih Chron. — vi, 1 Kings — viih Acts — ii. 
 
 The Mofaic difpenfation j and the eftablijhmeni of 
 the Temple of Solomon. 
 
 P. W AS the true God known to the 
 Patriarchs £ 
 
 S. Yes, he revealed himfelf to them very often. 
 P. What prevented the univerfal prevalence of 
 idolatry ? 
 
 €2 S. The 
 
$0 PRINCIPLES OF 
 
 S. The giving the law at mount Sinai, in which* 
 the worfhipof the true God was exprefsly enjoin- 
 ed ; and idolatry flri&ly forbidden. 
 
 P. What relation did the Jews fuflain with re- 
 fped to him ? 
 
 S. He revealed himfelf frequently to them by 
 the prophets ; he gave them the Ark of the tefti- 
 mony and eftabliihed the temple of Solomon 
 among them. 
 
 P. Was the temple of Solomon ere&ed to the 
 fuppofed Deity of a particular place, or of one na- 
 tion only ? 
 
 S. By no means, but it was to the God of the 
 univerfe, whom heaven, and the heaven of heavens 
 could not contftin. 
 
 P. Were the Jews the only people who could 
 receive benefit by worfhippingat the temple ? 
 
 S. They were not ; but even the flranger afar 
 off might receive benefit, by worfhippingat he God, 
 vyho refided in the temple. 
 
 P. What then was the intention of eftablifliins 
 the temple and its worfhip ?. 
 
 S. That it might prove a central point, to unite , 
 all people of the earth, who worfhipped the true 
 God. 
 
 P. And did it in any meafure anfwer this pur- 
 pofe ? 
 
 S. Yes, on the famous day of Pentecoft, there 
 were colle&ed thither devout- people from every 
 nation under heaven. 
 
 P. Then the Jewifh or Mofaic difpenfation 
 was on the foundation of the religion effential to 
 
 wan ?. 
 
 S. Certainly. 
 
RELIGION AND MORALITY* $1 
 
 S. Certainly. Love of God, and obedience to 
 him were its bafis — It held forth the neceffity of 
 believing, and trufting in the gracious, long fufFer^ 
 ing, and merciful God j and of reconciliation by 
 facrifice. It required repentance of fin, and Ihew- 
 ed the benefit of repentance. It alfo contained 
 moft exprefsly the do&rine of man's accountable- 
 nefs to God. Since man's happinefs in this life 
 and his hope in death, are reprefented as depend- 
 ing on his ferving the Lord ; and being faithful in 
 his commandments. 
 
 P. Then you fuppofe the Jews' religion to be 
 divine fc 
 
 S. Afluredly ; for from whence fhould truth 
 come but from the author of all truth. 
 
 Lesson VIII. 
 
 3*/. Of means of religion which related to the Gen- 
 tiles as well as the Jews. 
 
 Gen.— xiv. Book of Job — passim. 2 Chron. — xxxvi. Ezra 
 — i. Daniel whole book. Hag. — it. -9. Zech. — vi.12. Mi- 
 cah — vi. 2. Prideaux Connection. Stackhouse History of 
 the Bible. 
 
 P. W AS any thing done to preierve true 
 religion among other nations. 
 
 S. There were eminent men among them whom 
 God railed up. Such as Melcheddeck and Job, 
 who could teftify of true religion, and the mem- 
 ory of whom was not loft after the day of Mofes — 
 They had the teftimony of confcience and could 
 obferve the works and providence of God to 
 awaken their hearts. to religion. 
 
 P. Were 
 
£2 PRINCIPLES OF 
 
 P. Were God's dealings with the Jews of any 
 ufe to other nations ? 
 
 S. He made the difperfion of the Jews, and 
 much more the re-aflembling of them the means 
 of making true religion known among other na- 
 tions. 
 
 P. What think you of Daniel the prophet ? 
 
 S. His refidence, and prophefying in the courts 
 of Babylon and Perfia^ the remarkable events re- 
 fpedting him and his companions had a tendency 
 to fpread very far the knowledge of true religion. 
 
 P. Were not lome of the great emperors and 
 conquerors of the world, made inflruments of 
 propagatkig religion ?. 
 
 S. The remarkable converfion of Nebuchad- 
 nezzar, and his proclamation to all nations, that 
 they Ihould honor the God of heaven — The pro- 
 clamation of Cyrus to reftore and build Jerufalem^ 
 and the temple, were iiluftrious teftimonies in fa- 
 vor of true religion* 
 
 P. What was done for the promotion of relig- 
 ion, between the time of restoring Jerufalem and 
 the time of Chrift ?. 
 
 S, The temple was re-eftablifhed and the wor- 
 (hip of God therein became frequented and ven- 
 erable — The old Teftament was compiled and ac- 
 knowledged as the ftandard of religion under the 
 name of the Scriptures. Hence many profelytes 
 from other nations revered the true God, and wor- 
 shipped in the temple of the Jews. 
 
 P. While theie things were doing, was nothing 
 faid concerning Chrift ? 
 
 S. God by giving notice in the prophecies of 
 
 his 
 
 
RELIGION AND MORALITY. 33 
 
 his intention to fend a remarkable perfon into the 
 world to reftore religion, kept alive the attention 
 and hopes of pious perions. 
 
 Lesson IX. 
 
 FOURTH PERIOD. 
 
 On the reftoration of true religion by Jefus Chriji. 
 
 The Chriftian difpenjation. 
 
 Matth.— I, 18 adjinem. Matth.— v, 13, &c. Idem.— xix, 3, 
 &c. Rom. — iv, Vjvi. Gal. — iii, 
 
 P. WHAT was the ftate of religion 
 when Chrift came into the world ? 
 
 S. It was in the loweft ftate among the Gen- 
 tiles, and greatly corrupted among the Jews. 
 
 P. What do the Scriptures fay concerning his 
 coming into the World ? 
 
 S. That he was born of a virgin, as foretold by 
 the prophets. 
 
 P. Are there any wonders of God's power, pre- 
 vious to this, which prepare us to believe it ? 
 
 S. Yes. God no lefs wonderfully formed man 
 from the clay, and made the woman from the 
 fubftance of the man. 
 
 P. Had Chrift any exiftence before he was born 
 of the virgin ? 
 
 S. The word, or wifdom of God no doubt had 
 exiftence from eternity. When the word was 
 made flefh, or the wifdom of God became incar- 
 nate ; that is, united to man in the flefh, then 
 exifted that complete perfon, who is called Ira- 
 nian uel, Meflias or Chrift. 
 
 P- Why is he called the Mediator ? 
 
 S. Becaufe 
 
34 PRINCIPLES OF 
 
 S. Becaufe he conveys to us the merciful in- 
 tentions of the Father, and offers our fcrvices to 
 God, fo as to make peace between man and his 
 Maker. 
 
 P. Why can there be but one Mediator ? 
 
 S, Becaufe the fuppofition of many Mediators 
 produces the fame comufion in religion, as the 
 multiplicity of Gods. 
 
 P. For what purpofe did he come into the 
 world ? 
 
 S. To fave men fr*m fin -, and, by that, from 
 punilhment. Whicl^tie did, by reftoriftg true 
 religion, by making atonement fcriin ; and giving 
 the holy fpirit to purify them from fin. 
 
 P. What is justification ? 
 
 S. It is our being treated as juft perfons irt the 
 fight of God, although we have finned. 
 
 P. By what means do we obtain our juftifica- 
 tion before God ? 
 
 S. By believing in God ; if we know not Chrift 
 particularly, which Faith is counted to us for 
 righteoufnefs. 
 
 P. How is it if we know Chrift particularly ? 
 
 S. If we believe in God, we muft believe alfo 
 in him. 
 
 P. Is there then fuch merit in faith ? 
 
 S. No, but God for Chrift's fake, Chrift the 
 righteous, Chrift who made himfelf an offering for 
 fin, forgiveth our iniquities, and receiveth us gra- 
 
 cioufly. 
 
 P. What is the benefit of juftificafion ? 
 
 S. That we have peace with God. 
 
 P* Does that peace terminate with this life ? 
 
 S. No, 
 
RELIGION AND MORALITY. 3£ 
 
 S. No, but wc have hope of eternal glory. 
 
 P. And may men live as they pleafe after their 
 redemption ? 
 
 S. Nay, they are exprefsly redeemed that they 
 may live to holinefs. 
 
 P. If belief in God may be counted for righ- 
 teoufnefs ; why may not a man, in any nation, be- 
 lieve to the falvation of his foul ? 
 
 S. It becomes not us to determine in things 
 belonging to God ; but we anfwer in the words 
 of fcripture : he that feareth God, and worketh 
 righteouinefs is accepted of him — " in every na- 
 tion." 
 i ' - ... - >.'■■■■ i- ' ,. > "> 
 
 Lesson X. 
 
 Of Repentance, of Faith, and their confequences. 
 
 Matth: — Hi, 2, 8. Mark— i. Acts — xvii. Sc xx. John Gos. 
 — iii. lPet.-~ i, 23. Heb.-~- xi. James— ii. Phillip — iv, 8. 
 
 j P. W HAT are the great and effential 
 duties of every one, to whom the gofpel is preach- 
 ed ? 
 
 S. To repent and believe the gofpeL 
 
 P. Is repentance then neceflary ? 
 
 S. It is, for if a man doth not repent of his fins 
 he will not forfake them, 
 
 P. What doth true repentance imply ? 
 
 S. It implies regeneration, or a real change of 
 the heart from a bad to a good difpofition, by the 
 influence of God's word and fpirit. 
 
 P. What do you mean by the influence of 
 Ood s word ? 
 
 S, The 
 
3$ PRINCIPLES OF 
 
 ^ S. The power of divine truth in teaching, con- 
 vincing and perfuading the mind- 
 
 P. What do you mean by the influence of the 
 divine fpirit ? 
 
 S. That energy, or impulfe of divine power 
 which leads men to repentance, and the acknowl- 
 edgment of the truth. 
 
 P. Why is faith required of every one who 
 feeks falvation f 
 
 S. Becaufe he who does not believe in divine 
 mercy, is not in a proper capacity, either to re- 
 ceive mercy, to be thankful for it, or improve it. 
 
 P. What is the reafon that he who has heard 
 of the Saviour ihould believe in him:? 
 
 S. Becaufe as Chrift is the very meffenger of 
 God's mercy to us, to rejedl his teflimony, is gen- 
 erally, if not always, equivalent to reje&ing falva- 
 tion itfelf. 
 
 P. What are the fruits of true faith and re- 
 pentance ? 
 
 S. Love to God and man reftored in the heart, 
 which (hall be treated of in the principles of mo- 
 
 rality. 
 
 P. Are faith and repentance neceflary to falva- 
 tion ? r V • * . 
 
 S. The fcripture faith, that without faith it is 
 impoflible to pleafe God. And except finners re- 
 pent they (hall perifh. 
 
 P. Does faith regard this life alone ? 
 
 S. No, it chiefly looketh at things unfeenand 
 
 eternal. 
 
 P. Does Christianity then comprehend the re- 
 ligion effential to man ? 
 
RELIGION AND MORALITY. 37 
 
 S. It does with the greateft advantage, teach- 
 ing its doctrines expreisly and fully. It teaches 
 faith and repentance, in which Chriftand his apof- 
 ties fum up chriftianity. Repentance prepares 
 the heart to love God, and obey his will : and it 
 is clearly revealed that God will judge every man 
 according to his works. 
 
 P. What are the peculiar excellencies of the 
 Christian religion ? 
 
 S. That of all known fyftems, it creates the 
 greateft horror of fin, the greateft encouragement 
 to virtue, and the ftrongeft motives to repen- 
 tance, and a good life. 
 
 P. In what light fhould the duties of morality 
 be confidered by Chriftians ? 
 
 S. They ought to be confidered as connected 
 with their religion. The law is adminiftered by 
 Chrift, and whofoever hath this hope purifieth 
 himfelf even as God is pure. 
 
 Lesson XL 
 
 Of Doctrines peculiar to Ckrifiianity. 
 
 Isa.— vi, 14. Matt.— i, 18. Matt.— -xxviii. 1 Cor.— v, ix. 
 Rev. — iii, 12. Rev. — xx, xxii. Acts — i. lEp. John — i, 1. 
 
 P» VV HAT are the do&rines which are 
 peculiar to Chriftianity ? 
 
 S. They are fummarily thefe that follow : 
 i. That Jefus Chrift is, in a fenfe peculiar to 
 himfelf, the fon of God. 
 
 2. That he became incarnate, being born of the 
 Virgin Mary. 
 
 D q That 
 
3'8 PRINCIPLES OF 
 
 3. That he made atonement for the fins of men, 
 by his fufferings and death. So that by the righ- 
 teoufnefs and paffion of Chrift, we have theremif- 
 iion of fins. 
 
 4. That for his fake the Holy Ghoft is given 
 to be our comforter and guide., and to work in us 
 the good pleafure of the father. 
 
 5. That he dwelleth forever in heaven as the 
 interceflbr of the faints with God. 
 
 6. That there will be a general referred ion of 
 the dead. 
 
 7. That there will be a day of Judgment, in 
 which, all men (hall be judged according to their 
 works. 
 
 8. That the church of Chrift is one. There 
 being among the faints in all ages, and nations, 
 certain common principles of union, and that thefe 
 fubfift between the faints in heaven, and in earth. 
 
 9. That the date of future happinefs (hall cer- 
 tainly be eternal. 
 
 P. What is the fcripture doftrine concerning 
 the future date of the wicked. 
 
 S. The fcripture threatens fin tiers with everlaft- 
 ing deftruftion ; therefore, let us improve our 
 piefent probation 3 and once faved, we (hall be 
 happy forever. 
 
 P. Are thefe peculiar doftrines fufficiently 
 proved ? 
 
 S. The refurre&ion of Jefus Chrift proves that 
 
 he was no impoftor ; and, he being a true witnefs, 
 
 then thefe doftrines are certainly true. 
 
 Lesson 
 
RELIGION AND MORALITY. 39 
 
 Lesson XII. 
 
 Of the Sacraments. 
 
 Matt. — xxvi, and xxviii. Acts — ii, 38. 1 Cor.— xi. 
 
 P. VV HAT do you mean by a facrament ? 
 
 S. It is a folemn public aft conveying fome 
 important fentiments concerning religion. 
 
 P. How many facraments are there ? 
 
 S. Two ; baptifm, and the Lord's fupper. 
 
 P. What is baptifm * 
 
 S. It is the wafhing or fprmkling a perfon with 
 clean water, in the name of the Father, Son and 
 Holy Ghoft. 
 
 P. What is the meaning of this facrament ? 
 
 S. It fignifies that chriftians muft be purified 
 from fin, and for this reafon, is a very fit ordinance 
 to ^ fignify our firft introdu&ion to the chriftian 
 religion, 
 
 P. What is the facrament of the fupper ? 
 
 S. It is eating bread, and drinking wine, in a 
 prefcribed form, in the name and remembrance of 
 Chrift. 
 
 P. What is the meaning of this facrament ? 
 
 S. It fignifies our affe&ionate remembrance of 
 Chrift, our brotherly affection to each other, and 
 is a virtual folemn promife to abfxain from wick- 
 ed nefs. 
 
 P. Who may receive this iacrament ? 
 S ; All peribns who in rational fuppofition are 
 ChriiVians. 
 
 P. Who are bound to attend this facrament ? 
 S. A:! followers of Chrift, Leesson 
 
4<> PRINCIPLES OF 
 
 ~ -' ' ■-— ! L-^— J ggS 
 
 % 
 
 Lesson XIII. 
 
 Recapitulation. 
 
 ~ H ■ ■ V 
 
 P. W ELL, now you have confidered 
 religion in four interefting periods of theexiftence 
 of man, what do you think of it } 
 
 S. It appears that its effential principles are al- 
 ways the fame, fince fin firft entered into the 
 world. 
 
 P. Do the differences between various difpen- 
 iations deftroy its genuine nature ? 
 
 S. They do not, but each difpentation feems 
 to be an improvement on that which preceded. 
 
 P. Can you think of any time, fince fin entered 
 into the world, in which, any of thofe, which we 
 have confidered as effential principles, could have 
 been difpenfed with ? 
 
 S. I cannot. That it is always the duty of 
 men to love and obey God is very certain. Nor 
 can I doubt any more that it is the duty of him 
 that hath done wrong, to repent of it. And there 
 is this propriety in faith ; that he who receives 
 mercy fhould be perfuaded of the bounty of the 
 giver, and of the value of the gift, fo that I can 
 lay nothing againfl it. 
 
 P. But what do you think of man's being ac- 
 countable to God ? 
 
 S. It feems fo neceffary that I doubt whether 
 human fociety can long fubfift without it. 
 
 P, Now then let me afk you whether you find 
 
 thefe 
 
RELIGION AND MORALITY. 45 
 
 S. - Yes, and we (hould attend it with the peo- 
 ple among whom we live ; if their mode of wor- 
 ship be not fo abfurd as to offend again ft con- 
 lcience. 
 
 P. How ought men to be affected towards 
 God ? 
 
 S. They (hould confide in divine Providence, 
 or in other words, truft in God. 9 
 
 P. In what light ought we to eonfider the du- 
 ties of morality ? 
 
 S. Not as arbitrary impofitions y but as regu- 
 lations neceffary for our good. 
 
 P. Is there not a fyftem of morality, which is 
 confidered as divine i 
 
 S. Yes, the Ten Commandments.* Rules 
 refpe&ing morality, worthy to be learned, remem- 
 bered, and praftifed* by every human being. 
 
 P. Could not the commandments* or the mor- 
 al rules of any fyftem, that is real, have been 
 more convenient? and eafy to be obferved than 
 they are ? 
 
 S. Not unlefs our natures were altered ; they 
 being the confequences of our being created as 
 we are ? 
 
 P. What is the final defign, and proper ufe ? 
 
 S. They lead us in the dire&eft path to hap- 
 pinefs. 
 
 Lesson 
 
 * See Qessons on the Ten Commandments. 
 
4& principles of 
 
 Lesson III. 
 
 The duties of a man respeSling himfelf. 
 Psal.— xxxvii. Prov. vii, and xxm Philipians— iw 
 
 ~"TT? VV HAT is a man's duty refpe&ing 
 his own life and eftate ? 
 
 S. He ihould uie ail lawful means to preferve 
 both. 
 
 P. How fnould a man qualify himfelf with re- 
 gard to the reft of human kind ? 
 
 S. He ihould render himfelf capable of ferving 
 them. 
 
 P. What is neceffary to preserve a man's per- 
 fonal dignity, and importance ? 
 
 S. That he keep himfelf from all vices of the 
 fenfual kind. 
 
 P. Is it right that a man take meafures to in- 
 creafe the good opinion of the public concerning 
 himfelf ? 
 
 S. He may take all lawful means, and perhaps 
 ought to do it. 
 
 P. What is the readied way to attain a good 
 chara&er ? 
 
 S. The fureft and rrioft certain way to attain a 
 good character is, TO BE GOOD. 
 
 P. What would be the confequence if each in- 
 dividual fhould negleft the rules of morality ? 
 
 S. It would be the deftruction of all lociety. 
 
 P. 4 Are the rules of morality the fame for both 
 
 feXes I m 
 
 S.. They 
 
KELIGION AND MORALITY. 47 
 
 S. They are, very nearly. 
 
 P. Do both fexes fuffer equally by violating 
 the rules of morality ? 
 
 S. They do not. The women fuffer much 
 more by their immoralities than the men. 
 
 P. What reafon can you affign for this ? 
 
 S. Women are more confined in their fituation, 
 and lefs independent than men. 
 
 Lesson IV. 
 
 The third branch of Morality, or Duties to our fel- 
 low Men. 
 
 Gen. xvii, 19. Ex. — xx. Deut.— xxx, 46. Prov.— i, ii. 
 Psal.— xv. Eph.— vi. 
 
 P. JrlOW are thefe duties divided ? 
 
 S. Into two claffes, ift. Relative duties. 2d, 
 Social duties, not founded on domeftic relations. 
 
 P. What are relative duties ? 
 
 S. Thofe founded on domeftic or other peculiar- 
 ly interefting relations. 
 
 P. The kinds cf them. How are they diftin- 
 guiftied ? 
 
 S, We (hall reduce them to three forts, between 
 parents and children. Between husbands and 
 wives. And the duties between friends. 
 
 1st CLASS OF RELATIVE DUTIES BETWEEN PAR. 
 
 ENTS AND CHILDREN. 
 THE DUTIES OF PARENTS TO THEIR CHIL- 
 DREM 
 
 P. WHAT are the principles, which confti- 
 tute the foundation of parental duties ? 
 
 S. The relation which parents bear to children, 
 
 as 
 
48 PRINCIPLES OF 
 
 as to their exiftence, the tender affcdions of par* 
 ents, and the dependent flate of children. 
 
 P. What duties fhould parents perform towards 
 their children ? 
 
 S They fhould fupply all their real wants if 
 tncy be abic, proted them from violence, endeav- 
 or to preferve their health and fecure their wel- 
 fare. They fhould educate them to piety, to vir- 
 tue, and the-ufeful arts. 
 
 P. Have parents any right to diminifh the real 
 happinefs of their children ? 
 
 ^ S. They have not, and we believe very few would 
 wifh to do it. 
 
 P. What fhould be their view then in any re- 
 ft ri&ions which they may fee canfe to lay upon 
 them ? 
 
 S. The good of their children ; that the pre- 
 fent fufferings of their children, fhould be recom- 
 penfed by far greater good in time to come. 
 
 P. How fhould parents conduct themfelves 
 with regard to the marriages of their children ? 
 
 S. They have no right to compel theii* children 
 to marry, or to abftain from marriage. They do 
 wrong when they urge, or ftrongly tempt them to 
 marry a perion not beloved. Even while their 
 children, are minors, it may not be prudent to 
 forbid them marrying, when they have a profpeft 
 of being happy : they ought to give their children 
 wife counfels ; but let them marry according to 
 their own choice. 
 
 P. Have parents any right utterly to abandon 
 their children ? 
 
 S. In one cafe only, which is hardly fuppofable, 
 
 when 
 
KELtClON AND MORALITY. 49 
 
 when they are in danger of losing life by means 
 of their children ? 
 
 P. Why may not parents abandon their chil- 
 dren for any a£t of difobedience ? 
 
 S. i, Becaufe they have no right to deftroy 
 them, or leave them to be destroyed. 
 
 2. The parents cannot impofe the care of their 
 children on other perfons. 
 
 3. Ihey have no right to cut them off from 
 the means and motives of reformation. The Al- 
 mighty claims no right to reject a repenting and 
 a rtftxrfning finner. Yet a parent has a right to 
 reduce a notorioufly difobedient child to the mere 
 neceflaries of life. 
 
 Lesson V. 
 
 The duties of Children to Parents. 
 
 Exod.— xx. Eph.— vl. Luke— ii, 51. John— xjx/26 1 . 
 
 P. VV HAT duties do children owe to 
 their parents ? 
 
 S. At all times to treat them with affe&ipn, and 
 refpect, and obey all their commands, which are 
 not abfolutely cruel, wicked, and unreasonable. 
 
 P. Do they owe any duties of obedience to their 
 parents, when they are out of their minority ? 
 
 S. If they remain in the family with their par- 
 ents, they ought to comply with the genera! rules> 
 and orders of the family. They ought, alfo, if 
 able, and their parents need it, to maintain their 
 parents in old age. 
 
 E P. Have 
 
jo Principles oa? 
 
 P. Have children a right to marry withotrt 
 their parents confent ■•? 
 
 S. During their minority they have not : after 
 that, the parent retains no more right of compul* 
 fion, or prohibition, in that, than any thing elfe. 
 
 P. By what means fliall young perfons, in the 
 age of inexperience, be fecUred from making an 
 unhappy choice of partners, for the tnarriage ftate I 
 S. By a&ing with corifideration in all things not 
 being married haftily* by thoroughly learning the 
 public chatadters of the perfons whom they pro* 
 pofe to marry ; and being well affured that they 
 are not contaminated with any remarkable vice. 
 
 P. But are they to omit all regard to the ad- 
 vice, and cotinfels of their parents, in a matter of 
 fo much confeqiierice ? 
 
 S. By no means; Children fhould always feek 
 to be in perfe6tly good intelligence with their par- 
 ents, relpe&ing the perfons they intend to marry* 
 They ftiould liften to good advice, and let it have 
 its full weight. And if it be poffible, marry with 
 the complete approbation of their parents, and 
 friends. Becaufe, to do otherwife, tends to inter- 
 rupt that harmony, and delightful intercourfe, 
 which ought to take place among family relations'. 
 
RELIGION AND MORALITY. 51 
 
 1 1 1 . 1 II m i - 1 JLM II HJII 
 
 Lesson VI. 
 
 id. C/afs of relative duties. 
 Of Husbands and IVives, or , the moral lafas of mar- 
 riage.- 
 
 Gen.— il. Prov.^v. Matth.— . xb*, 3~lo; 2Cor. vx, and vii. 
 Epb.— -v.- Titus — ii, Heb. — xii. 
 
 P. IN what light fhould married perfons 
 confider their faith mutually pledged in their mar- 
 riage ? 
 
 S. As a molt facfed ! and folemn compadt, never 
 on any occafion to be violated*. 
 
 P. As we confider perfons as being related to 
 civil ibciety. Can a private, unwitnefled contradfc 
 between a man and womaiv conftitute a mar-* 
 riage ? 
 
 S. It cannot, r. Becaufe it cannot be proved, 
 fhould either of the parties deny it. Therefore 
 2d. the reputation of the parties cannot be fecure. 
 ,3d. A woman's maintenance cannot be fecured. 
 4th. Nor her offspring be confidered as legitimate. 
 
 P. What fhould be a point of prudence in this 
 particular, and more efpecially for women } 
 
 S. To confider no agreement as a marriage, but 
 that which is flri&ly fo, according to law. 
 
 P. What are the obligations of perfons married 
 to each other in regard to property ? 
 
 S. Their endeavors fliould be mutual to pre- 
 ferve and increafe their eftate. It (hould be the 
 property of botb>and neither fhould fpend it wan* 
 tonly. 
 
 P. What 
 
$Z PRINCIPLES OF 
 
 P. What is that principle by which the happi- 
 nefs of the married ftate is mack certain ? 
 
 S. By a mutual and conftant defire, in the par- 
 ties to pleafe each other ; in all things confident 
 with their duty to other perfons. 
 
 P. By what means is the happinefs of marriage 
 moft impeded* and often deflroyed ? 
 
 S. By an indifcreet refolution of the parlies* 
 each to be indulged in particular caprices, and 
 humours. 
 
 P. What fhould be the aftive principle of gov- 
 ernment in families ? 
 
 S. The united influence of both parents when 
 both are capable, and both living, 
 
 P. Which of the parties in the marriage ftate 
 ought to have the predominant influence in the 
 affairs of the family ? 
 
 A. This is a queftion of fome delicacy. We 
 believe that the fcriptures give it to the man. — 
 u The head of the woman is the man." Superior 
 force feems to indicate controul, and the man 
 ought to be the moft capable of exercifing it. 
 This, however, is not always the cafe, and the good 
 of the family requires that ability fhould govern. 
 Sometimes the laws interfere, in either cafe there is 
 no need of difpute, for it is an eternal order in the 
 fyftemof providence, that the party which has the 
 beft command of temper, and ads moft rational- 
 Jy fhould have the greateft influence in the affairs 
 of the family. 
 
 Lesson 
 
RELIGION AND MORALITY. gg 
 
 Lesson VIL 
 
 $d Clafs of Relative Duties. 
 
 Duties ' of Friends. 
 Gen. — xiii. Ruth — ii. 1 Sam. — xx. Luke— ^x', xviii> 
 
 w, 
 
 P. VV HAT are the reciprocal duties of 
 friends ? 
 
 S. Secrecy in all things refpe&ing their friend-* 
 fhip which are improper to be revealed, fteady and 
 invariable attention to each other's interefl and 
 happinefs y and, in every refpeft, ftri& fidelity to 
 each other, 
 
 P. What are the duties of brethren and fillers ? 
 
 S, The duties of fuch are precifely the fame 
 with thofeof friends ; except the difference mad& 
 by natural relation, which peculiarly animates the 
 defigns of benevolence Perfons attached with a 
 view to marriage, or whole interefts are any way 
 neceffarily connected, are fubjed to the laws of 
 ifiendfhip. 
 
 P. What are the duties of neighbors ? 
 
 S. They are a kind of friends, who fhould en- 
 deavor always to preferve peace, and good will be- 
 tween themfelves. They fhould greatly revere each 
 other's rights ; they fhould mutually pay atten- 
 tion to, and^affift each other, in frcknefs, and un- 
 ufual calamities. 
 
 P. What is the indifpenfable principle of friend- 
 fhip? 
 
 S. To fcek the reat good of the perfon to whom 
 £ 2 friendfhip 
 
54 PRINCIPLES QW 
 
 friendship is profeffed. Genuine love woiketh no 
 ill to his neighbor. To injure a perfon under the 
 pretence of friendship, or love, is the extreme of 
 perfid}'. 
 
 P. Are there not relative duties between maf- 
 ters and fervants ? 
 
 S. In free ftates there are no fervants, but fuch 
 as ferve voluntarily for a limited time. Their du- 
 ties are defined by the contracts which they make 
 with their employers. The lame contract is alfo 
 a rule to thofe whom they ferve. 
 
 P. What is neceffary to all the relations of life ? 
 
 S. That we endeavor to underftand wel!, and 
 pundually to execute the duties of all, in which 
 we are concerned. Such is the chara&er of the 
 man of probity and worth. 
 
 P. Are there not reciprocal duties of rulers and 
 citizens ? 
 
 S. Ye>. Rulers are always bound to aft ac- 
 cording to the true intent of their office. And 
 citizens are bound in confeience to obey lawful au- 
 thority. But fhefe perhaps fhould be ranked 
 with fecial duties of a larger extent. 
 
 Lesson VIII. 
 
 Second kind of duties to our fellow men, or, fecial 
 duties of a larger extent than dome/1 ic relations. 
 
 P. W HAT is a flate or republic ? 
 S. An^aflbclation of a large body of men under 
 common laws, with a view to the common gppd. 
 
 P. What 
 
RELIGION AND MORALITY. $$ 
 
 P. What is our duty to the (late, or republic ? 
 
 S. To fubmit to, and obey all laws regularly 
 exprefling the will of the majority — and ordained 
 for the common good. The will of towns, cities 
 or other regular foe ie ties known in law, mull be 
 obeyed alfo. Rom - xiii - 
 
 P. What are thofe virtues which tend to build 
 up human fociety ? 
 
 S. A proper ienle of juftice, and of the utility 
 of public order ; a difpofition to promote the pub? 
 lie good or at lead to be quiet in our own fphere, 
 and mind chiefly our proper bufinefs. 
 
 2 Cbron. — xix. 
 
 P. What are thofe vices which have a peculiar 
 tendency to deftroy fociety ? 
 
 S. All vices have this tendency ; but efpeciaSly 
 ,a rough diforderly fpirit, felfilhnefs, a diipofiiion 
 to meddle with things which belong not to us ; 
 but above all, lawlels and unbounded ambition. 
 Thefc fhould be avoided, and we Ihould learn and 
 praclice the principal heads of foetal duty. 
 
 2 Sam. —xv. 2 Kings — vii, 7th Sec. Acts — xix. 
 P. What isjuftice ? 
 
 S. The virtue by which we wrong no one ; but 
 render all their dues, in public or private ftations. 
 
 Rom. — xiii, 7th &c. 
 P. What is fidelity or "good faith ? 
 S. The virtue by which we fulfil all our volun- 
 tary contracts to the utmo'ft of our ability. 
 
 Psalm — xv. 4. 
 P. What is honefty, or probity ? 
 S. The virtue by which vve diidain to cheat or 
 deceive any man | and fpeak, and ad with can- 
 dor, and fitneerity, psalm— xv. 
 
 P. What 
 
 1 
 
$6 PRINCIPLES o? 
 
 P. What is patriotifm? 
 
 S. The virtue by which we honor, and love, 
 and obey our own lawful government ; and en-* 
 deavor to promote the honor r *and real felicity of 
 our republic, as much as may be. 
 
 Psalm— lxxx\ ii. x:xxxvii. Lamentations— fia&sitru 
 Matt.— xxiii, 37. Rom* — x. 
 
 P. What is liberality ?*' 
 
 S. A difpofition to relieve the- necefiitous by - 
 money or fervices, on all proper occafions. 
 
 Pro v.— xr. 24, 25. 
 
 P. What is humanity ? 
 
 S. The virtue by -which we companionate and 
 affift the diflieffed. 
 
 Luke-^10. 1 Ep. John-^iii. 
 
 P. What conftitutes property ^ 
 
 S; It is fometimes given providentially to men,- 
 and then firft pofllf&on makes property :~forrie- 
 times by inheritance by the will of the donor or 
 the laws of fociety, refpe&ing purchafes. In the 
 common goods of providence when any man be- 
 fore all others annexes his labor, or attention to- 
 ur.}' thing, he makes it bis property; 
 
 Gen.— xxiii, and xxvi. 1 Kings-^xxi: 
 
 P. If one man has a full right to enjoy any thing,, 
 can another innocently deprive him of it ? 
 
 S. No. A man has. as good a right to take- 
 another's money as to deprive him of any thing: 
 elfe, to which his claim is complete. 
 
 1 Kings — xxi. 
 
 P. What duties do we owe to mankind at large ?* 
 S. We muft never injure any of the human 
 fpeeies, but do all men all the good we can. 
 
 Xtcsson 
 
RELIGION AND MORALITY* ft 
 
 mm m * mn p— — * ■ i i " ■ ■ . ■ ■ ■ ■■ ■ ■- * i n ■ n ' ■» 
 
 ■ ■ — ■ ■ ' " ■ ' - - i i ii w i n i ii m 
 
 Lesson IX* 
 
 On the connexion betzveen Religion and Morality. 
 
 P. W HAT is the great maxim concern- 
 ing this point ? 
 
 S. That there can be no true religion without 
 morality > nor any true morality without religion £ 
 
 P. Why is it thus > 
 
 S. Becaufe a fentiment of religion only can bind 
 the confcience f and good deeds only can prove 
 the reality of religious fentiment. 
 
 P. VVhat does real morality always pre-fuppofe ? 
 
 S. That the laws of God, are duly publilhed, 
 and of fufficient authority. 
 
 P. Why is religion alone fufficient to eftabli(h 
 the moral fyftem ? 
 
 S. Becaufe i ft, it promifes a reward in all cafes 
 fufficient. 
 
 2d. Threatens a punifhment more than fuffi- 
 cient, if duly confidered, to balance the motives to 
 any crime. 
 
 3d. Arms us with fufficient cautions, and affift- 
 ance, to refift any temptations. 
 
 P. Is npt the principle of honor fufficient to 
 fupport morality ? 
 
 S. It is not, becaufe honor depends wholly on 
 public opinion, which is variable, and often wrong, 
 
 P. Why might not felf intereft do it ? 
 
 S. Becaufe it is often on the contrary fide, and 
 oppofed to virtue. 
 
 P. How 
 
£8 PRINCIPLES 0F RELIGION. 
 
 P. How is it that the worfhip of the Deity 
 binds the bands of fociety, and makes men a& 
 rightly towards one another ? 
 
 S. Becaufe it gives men a common ftandard of 
 right to which they all fubmit, and in which all- 
 agree; THE WILL, OF THE SUPREME 
 BEING. 
 
 
 i 
 
FOUR LESSONS 
 
 t)N THE FOUR CARDINAL VIRTUES. 
 
 ffihat are the four Cardinal Virtues ? They an 
 Juftice, Temper*nc€> Fortitude and Prudence. 
 
 Lesson I. 
 
 ;>» WHAT is juftice? 
 
 S. It is that virtue by which we abftain from 
 injury to any perfon whatever, and render to all 
 •their dues. 
 
 P. Why is juftice placed at the head of the 
 'focial virtues r 
 
 S. Becaufe it has perfeft re&itude for its object, 
 and ftandard. And by giving to every one his 
 due, peace in human fociety is bell maintainedi 
 By it also our perfons, property, and rights are fr- 
 cured from harm. 
 
 P. Muft not it be extremely ufeful ? 
 
 S. Nay more it is necefiary. For a perfon def- 
 titute of juftice cannot poflefs any other virtue, in 
 any great degree. 
 
 P. Is not vet acity neceflary to juftice ? 
 
 S. Yes, for perfons and things muft be repre-- 
 fented in a proper light.elfe every one cannot have 
 hn due - P. &oth 
 
6& PklNCIPLES OF 
 
 P. Doth not juftice prefuppofe fincerity ? 
 
 S. Certainly, becaufe without real intention and 
 defire, it is not probable that we fhould do right 
 refpe&ing ourfelves, our neighbor, or our God. 
 
 P. In' what cafes does the utility of juftice ap* 
 pear ? 
 
 S. In all Cafes, and at all times-; but moft of 
 all the affairs of the commonwealth. 
 
 P. Then you would not approve that, in ftate 
 affairs, we fhould do that which is really wrong, to 
 promote the public good. 
 
 S. The very idea is abfurd, &nd the attempt 
 prepofterous. Hence they who do things properly 
 unjuft, to promote what they call the public good, 
 delerve the deteftation of human kind* 
 
 P. Does not juftice regard the affe&ions of the 
 heart, as well as our outward rights, and property? 
 
 S. Yes, and they fhould be given to thofe per- 
 forms to whom they properly belong. 
 
 P. But is this poflible ? 
 
 S. In moft cafes it is completely in our powers 
 for the habit of treating a perfon well, will create 
 love to that peifon, as the habit of treating a per- 
 fon ill, will create hatred. 
 
 P. Is liberality confiftent with juftice ? 
 
 IS. It is in fome fenfe a part of it. For it is 
 certainly right to beftow our donations on proper 
 obje&s. 5 
 
 P. But is a man bound to liberality as to abio* 
 
 4iite juftice? . - 
 
 S. He is not ; for to give away that which tit 
 cannot afford to give, would be injurious to him- 
 feif, and family* ■ - _ 
 
RELIGION AND MORALITY. 6l 
 
 5\ Is not mercy inconfiftent with juftice ? 
 
 S. It may be contrary to the letter of a partic- 
 ular law ; but not to the general fpirit of juftice, 
 if mercy be extended to proper objefts. 
 
 *"'-"" ——■ 
 
 Lesson II. 
 
 Of Tempezante. 
 
 P. W HAT is temperance ? 
 
 S. It is that virtue, by which we abflain from 
 ■all unlawful pleafures ; and all violent excefies of 
 the paffions. 
 
 P. What pleafures, and what paffions are un- 
 lawful ? 
 
 S. All which tend to bring real evil on our- 
 felves, or others j or which unfit us for the good 
 of fociety. 
 
 P. Is not temperance a great diminution of hu- 
 man happincfso 
 
 S. By no means. It promotes it exceedingly, 
 
 P. Can this be made evident ? 
 
 S. Yes ? if we will only confider, that it prcferves 
 our faculties in their proper order, by which means, 
 our lawful enjoyments become the more delicious. 
 It alfo creates a kn(c of dignity, which enables us 
 to anticipate delight, or refled on it with plcafure, 
 and with the fulleft approbation of the mind, and 
 confcience. 
 
 P. What are the effe&s of intemperance ? 
 
 S. It ruins our natural powers ; creates difguft 
 
 and remorfe j excites the refentment of inju-ed 
 
 F perfons 
 
€z PRINCIPLES 0$ 
 
 perfons, brutalizes our difpofition, and renders -us 
 infamous. It often brings on difeafes and death. 
 
 P. Are then perfons who are ftriftly Virtuous, 
 xnore happy, than, they who fet no limits to their 
 defires .? 
 
 S. They certainly are. Temperance is to all 
 the enjoyments of life, what neatnefs, order and ele- 
 gance are to a feaft. It gives them their higheft 
 relifh. 
 
 P. Does temperance require us toabftain from 
 thofe enjoyments of life which are altogether inno- 
 cent ? 
 
 S. No, but only from fuch as are hurtful. 
 
 P. What are nqbleft £mong the pleafures of 
 fenfation ? 
 
 S. The kind and benevolent affections of the 
 lieart. 'Thefe are incapable of fatiety, or difguft, 
 even in the prefent life. 
 
 P. What are the moft excellent, and fubiime 
 of all human enjoyments ? 
 
 S. The pleafures of knowledge, virtue and pie- 
 ty. Thefe never ceafe but with our exiftencc. 
 
 P. May we not reafonbly conje&ure, that the 
 happinefs promised by religion confifts in thefe ? 
 
 S. We cannot tell precisely what it confifts in, 
 but it is very probable, that knowledge, virtue^ 
 and piety, exalted to the higheft degree, make no 
 frpall part of the happinefs of heaven. 
 
 JLesson 
 
RELIGlOH AKD MORALITY. 63 
 
 -' im *■'■■■ ' • ■ * l ' ■ "• • "■ '-' ' - ■•■ 
 
 Lesson III. 
 
 On Fortitude. 
 
 P. _ WHAT is fortitude? 
 
 S. It is that virtue, by which, we encounter 
 dangers with firmnefs of mind, or patiently endure 
 (uiierings, 
 
 P. It feems then that fortitude has two objetts ? 
 
 S. When it contemplates or encounters danger 
 calmly, it is called courage. When it endures 
 pain it is called patience ? 
 
 P. Have women as much fortitude as men ? 
 
 S. It is fuppofed by Ibme philofophers, that 
 tiiey have. That if they have lefs courage, they 
 have more patience. 
 
 P. What is the ufe of courage ? 
 
 S. To affift in defending ourfelves from afiaults 
 and injuries. 
 
 P. Are malice, envy, or defperatfoh any parts 
 of true courage ? 
 
 S. They certainly are riot j but are mere vices 
 and weaknefles of the mind. 
 
 P. Which is to be preferred* courage, or pa* 
 fience ? 
 
 S. It is somewhat uncertain. Courage ferves 
 us in the moft extraordinary cafes ; but patience 
 is the moft conftantly ufefuL 
 
 P. What is refolution ? 
 
 S. It is a virtue feemingly compounded of pa- 
 tience and courage > by which, we firmly carry 
 any point we aim at to complete fuccefs. 
 
 P. What 
 
64 PRINCIPLES OF 
 
 P. What is the ufe of refolution > 
 
 S. Its ufes are various ; but especially to pre- 
 vent the excefles of the fofter paflions. 
 
 P. What is the ufe of patience ? 
 
 S. It fcrves to reftrain violent refentments, and 
 to prevent our fufferings from entering too deeply 
 into the heart, and producing difcontent. It ren- 
 ders an afflicted perfon amiable > and refpe&abk*. 
 in the view of thofe, who behold his fufferings. 
 
 P. What is the nobleft inftance of courage ? 
 
 S. A determined oppofition to the popular and 
 fafhionable vices of the age. 
 
 P. What is the noblefl inftance of patience ? 
 
 S. When we perfevere in the moil difficult du- 
 ties, while their reward feems at a diftance, 
 
 Lesson IV. 
 
 On Prudence. 
 
 P. W"hAT is prudence ? 
 
 S. It is that virtue by which we avoid cenfurc ; 
 or fecure ourfelves from other harm. 
 
 P. Of what ufe is prudence ? 
 
 S. Our intentions being fuppofed good, it fe- 
 cures the good opinion of other perfons, and re- 
 moves thofe obftacles, which hinder the accom- 
 plifhment of our juft defigns, and prevents our 
 fuffering in confequence of virtuous aftions. 
 
 P. Is it our duty to avoid in the ways of virtue 
 fuch fufferings as may be avoided ? 
 
 S. Yes, it certainly is, for we have a right to 
 feif prefervation. * 
 
 P. Is 
 
RELIGION AND MORALITY, 65 
 
 P. Is (here not ftill further ufe for prudence ? 
 
 S. Yes, in avoiding the occafions of vice, and 
 finding opportunities and advantages for the prac- 
 tice of virtue. 
 
 P. When many evils prefent, and one muft in- 
 evitably be chofen. -What i* the point of pru- 
 dence ? 
 
 S. It is the office of prudence to chufe the leaft 
 in fuch a cafe ; but never to chufe evil, natural* 
 or moral, if it can be avoided. 
 
 P. Does prudence require us abfolutely to avoid 
 all incentives to vice ? r 
 
 S. Not abfolutely, for then we muft needs go 
 out of the world, but it requires us pun&ually to 
 attend the bufmefs of life, and not without great, 
 and juft- caufe, expofe ourfelves to temptations. 
 
 P. Does not prudence require the utter extirpa- 
 tion of the paffions ? 
 
 S. No r but the proper management of them ? 
 
 P. By what means are the paffions moft eafily 
 managed ?' 
 
 S, By finding means to let them take an inno- 
 cent courfe, as an inundation of waters is beft pre* 
 vented, not by flopping the ftream ; but by giv- 
 ing it a free and fafe channel, Paffions which 
 muft not be indulged at all, muft be cured by 
 confideration,, or by counter paffions ; that is by 
 oppofing one paffion to another,. 
 
 P. What are the iubordinate qualities affiftant 
 to prudence ? 
 
 S. ift v Decency in fpeech and behavior. id r 
 Politenefs, or the art of pleafing. 3d, Modera- 
 tion in oppofition to rafhnefs. 4th, difcretion, or 
 
 F 2. the 
 
66 
 
 PRINCIPLES OF 
 
 the power of diftinguiftiing between good and bad 
 condud. 5th, Confideration, or weighing the 
 different confluences of human a&ions. 
 
 P. Does prudence regard ourfelves only ? 
 
 S. Certainly it does not, but avoids the evils 
 which may arife from our conduft to other per- 
 fons, and chiefly aims at the approbation of the 
 Supreme Being. 
 
 P. What is the higheft point of prudence ? 
 
 S. To conduct ourfelves fo, in thU life, that we 
 may have a reafonable hope of being happy for- 
 ever. 
 
 Methods of Instruction. 
 
 ON THESE PRINCIPLES. 
 
 X HE preceptor of any fchool, or any 
 perfon of abilities willeafily perceive that many of 
 the fingle principles, taken up in the above dia- 
 logues, are of gieat extent. A fingle propofition 
 might afford fufficient matter for a paraphrale, a 
 commentary, a new dialogue, or even a lecture. 
 The inftru&or, for the time, will choofe his own 
 method. But the compiler of thefe dialogues, 
 though he has occafionally made ufe of all the 
 methods above mentioned, thinks he has caufe to 
 fay, that the inftituting of a new dialogue, is the 
 beft for general ufe. 
 
 For example. If the ftudent appear not to 
 comprehend the meaning of this propofition, we 
 have prefent convidion of the juftice of God, in 
 the fatisfa&ion we feel in doing good, andremorfe 
 
 in 
 
ItELIClON AND MORALITY. 6j 
 
 in doing evil. Then the inftru&or make it very 
 clear, by refolving it into a new dialogue, thus : 
 
 P. What are the feelings of any one's mind be- 
 ing confcious of having done that which is evi- 
 dently wrong, foolifh, or wicked ? 
 
 S, 1 fuppole they muft oe very difagreeable, 
 
 P. What muft they be when one does that 
 which is known to be generous, good, excellent ? 
 
 S. I am fure they muft be very agreeable. 
 
 P. Is not the ncceffity of havir g thefe feelings 
 as much the work of God ; as the lhape of a man's 
 body, or any of his natural powers ? 
 
 S. Yes. It certainly muft be, there is no de- 
 nying it. 
 
 P. If a man then fuffers by his fins, from the 
 hand of God, and cannot avoid it , what do you 
 call that treatment of him ? 
 
 S. r call it puniftiing him. 
 
 P. When man by the fame neceffity, receives 
 happinefs from the hand of God, what k that ? 
 
 S. It is rewarding him. 
 
 P. Which of the perfections of God is concern- 
 ed in rewarding the good, and punifhing the wick- 
 ed ? 
 
 S. It is, undeniably, the work of his juftice. 
 
 P. What would be the conclufion, which your 
 mind would draw from all thefe propofitions, tak- 
 en together ? 
 
 S. I muft needs fay : that it appears to me 
 clearly demonftrated, that God is juft, and hath 
 given fenfible proof of it, in " the fatisfa&ion we 
 feel in doing good, and remorfe in doing evil." 
 
 Second 
 
68 PRINCIPLES OF 
 
 SECOND EXAMPLE. 
 
 JL HE aft or habit of repentance is ne- 
 ceflary, fince he wha ftill loves-«his fins will not for- 
 fake them. 
 
 P. What principle is that which a man always 
 afts upon ? 
 
 S. When a man a£ts quite freelywithout coer- 
 cion or urgency, he always a&s agreeably to his 
 own inclination. 
 
 P. If a man then incline to commit fin, he will 
 commit it ? 
 
 S. Certainly* if this be his prevailing inclina- 
 tion. 
 
 P. But if he change his mind concerning it, fo 
 that he inclines to it no more, the very idea being 4 
 bitter, and offenfive to him ? 
 
 S. He will commit fin no longer. 
 
 P. What is repentance ? 
 
 S. It is the very change of a man's mind, by 
 which fin becomes the object of bis sorrow, his 
 loathing and regret. 
 
 P. Then the repenting man will not commit 
 fin. 
 
 S. He will not. 
 
 P. Does the morality of human anions admit 
 of any medium between repenting of fin, and not 
 repenting of it j inclining to fin, or not inclining 
 to it ? 
 
 S. It does not. 
 
 P. Is it not then plain that the repenting finner 
 will forfake fin j the unrepenting will not ? 
 
 S. As 
 
RELIGION AND MORALITY.. 69 
 
 S. As plain as it is poffible for any thing to be* 
 P. What conclufion neceflarily then follows ? 
 S. That repentance is neceflary ; fince he who 
 
 repents of lin will forfake it, but he who does not 
 
 repent, will not* 
 
 THIR.D EXAMPLE. 
 
 H< 
 
 LOW does the principle of fociabil- 
 ity manifeft itfelf F- * 
 
 If this queftion be not fufficiently underftocd, it 
 may be refolved into a number of others. 
 
 P. Is any man perfe&ly indifferent to the fen- 
 timents and fpeeches of others ? 
 
 S. I cannot anfwer that queftion in a moment, 
 I muft think on it a little, 
 
 P. Suppofe then it werejuftas easy, in every 
 view, to make men think and fpeak well of you* 
 as ill ? Which would you prefer ? 
 
 S. I do not hetitate to fay that,. I fhould prefer^ 
 that they ftiould think, and fpeak well of me. 
 
 P. Then you depend on fociety for a part o£ 
 your happinefs ? 
 
 S. I muft, indeed confefs that I do. 
 
 P. Let me then queftion you, my friend, a lit- 
 tle further. Had you all the wealth you could 
 defire, would you not wifli that fomebody elfc 
 fhould know it ? 
 
 S. Yes, and enjoy it too. That is one of the 
 greateft bleffings of wealth, to be magnificent, 
 and generous, in the view of one's friends. 
 
 P. Then even the rich depend on their neigh- 
 bors 
 
 1 
 
70 PRINCIPLES OF RELIGION"; 
 
 bors, for a part of the enjoyment of their wealth f 
 
 S. It muff be fo; The fenfe which others have 
 of our magnificence, and grandeur, is one of our 
 greateft enjoyments arifing from wealth. 
 
 P. Are not our joys, of every kind, increafed 
 by being communicated to fome confidential' 
 friend ? 
 
 S. They certainly are, This is mere matter o£ r 
 feci, and experience. 
 
 P. Do we not alfo feel a fympathy of joy, and 
 ©f forrow, in obferving thofe affe&ions in other 
 perfons ? 
 
 S. We do, and by companion are led to aflift 
 the diftreiled. 
 
 P. Is there not then a diflindt principle of fo- 
 ciability, which, according to nature forms a part 
 of the moral chara&er of man ? 
 
 S. I cannot deny it ; the proofs appear plain 
 and decifive. 
 
 P. Then we muft not aft merely for ourfelves 
 in this life ?' 
 
 S. No r we muft pay a facred regard to the 
 rights of our neighbor > and even love him as 
 ourfelves, if we would be happy ; fince genuine 
 felf love and focial, are original principles^ man's 
 nature; 
 
 Leflbns 
 
LESSONS 
 
 ON THE 
 
 TEN COMMANDMENTS. 
 
 Jl» I I I Jll — — — — Ml— — — — T*^ 
 
 Lesson I. 
 The Introduction. 
 
 Q^ \^HAT are the Ten Command- 
 ments ? 
 
 A. Ten remarkable Laws proclaimed by God 
 Almighty, from Mount Sinai, to the children of 
 IfraeL 
 
 Q. What appears to have been the defign of 
 Almighty God in publifhing thofe Laws ? 
 
 A. To give his chofen people, and by their 
 means to other nations, a moral fyfteni, the most 
 concife, and yet the moll perfed ever known 
 among men. 
 
 Q^ Do the commandments forbid crimes, or 
 enjoin duties only in the higheft degree ? 
 
 A. No. But in forbidding crimes, or enjoining 
 •duties, they comprehend all things of like kind, 
 an whatever degree ? g 
 
 Q^ How are you allured of this ? 
 
 A. We have direft affurance of it, on the au- 
 thority of Jefus Chrift ; who condemns, as fin, 
 
 the 
 
7^ PRINCIPLES OF 
 
 the evil defines of the heart. The fcripture fur* 
 ther afferts, "that the thought of fooliflinefs is fin" 
 and H that the corfimandment is exceeding broad. " 
 
 Q^ May not the Ten commandments, be com- 
 prehended in two original precepts ? 
 
 A. They may. Jefus Chrift afferted ; that on 
 two commandments, hang all the law, and the 
 prophets. 
 
 CK What is the firft of thofe two command- 
 inents. 
 
 A. Thou fhalt love the Lord thy God, with 
 all thy heart, with all thy foul, and wfth all thy 
 mind. This is the firft and the great command- 
 ment. 
 
 Ch What is the fecond ? 
 
 A. The fecond is like unto it. Thou flialt 
 love thy neighbour as thyfelf. 
 
 — ■ ■ i i i ■■ in ■ i it anwi i r ii ■ ■ i ii - i 
 
 «» — — - * 
 
 Lesson IL 
 
 The Fir (I Commandment and the Second. 
 
 CK \JF the ten commandments, what is 
 the firft ? 
 
 A. Thou (halt have no other Gods before me. 
 •" Q^ What is the meaning of this commandment ? 
 
 A. That we muft acknowledge and worfhip 
 one God, and him only ; the creator, and pre- 
 server of ail things ; and the high poffeffor of 
 heaven and earth ] — who righteoufly governs all 
 things according to his own will, And that we 
 prefer no will, or authority, to his. 
 
 Q, What reafons are therefor this command- 
 ment ? a* M an y 
 
HELIGIOIJ AND MORALITY. 73 
 
 A. Many and weighty reafons might be affigned. 
 We (hall give three of peculiar importance. 
 CX What is the firft ? 
 
 A. As all things are « before him ;" in his pre- 
 fence and knowledge ; it is an affront to his Maj* 
 efty, to have any other God, 
 CK What is the (econd reason ? 
 A. He has, and claims a right to our worfhip, 
 and our obedience. To worfhip or obey, any oth- 
 er God, in preference to him, is, therefore, a deni- 
 al of his right. 
 
 CK What is the third ? 
 
 A. By the worftiipping and obeying any other, 
 in preference to him, our hearts would be alienat- 
 ed from him -, fo that we (liould neither love him 
 fincerely nor obey him from aur hearts. 
 Q^ What is the fecond commandment ? 
 A. Thou fhalt not make unto thee any graven 
 image, or the likenels of any thing that is in hea- 
 ven above, or in the earth beneath, or that is in 
 the water under the earth. Thou fhalt not bow 
 down thyfelf to them, nor ferve them. 
 Q^ What is the intention of this commandment ? 
 A. To forbid the making ufe of any image, or 
 pidture ; of any natural or artificial thing ! as the 
 immediate object of our worfhip, either as a re- 
 femblance of the Deity, or as a fymbol of any of 
 his perfeftions. 
 
 Q^ Can you give the reafons of this command- 
 men* ? 
 
 A. Perhaps not all — But we (hall mention four. 
 Q^ What is the fiift? 
 
 A. Becaufe the eflence of the Deity, and the 
 G manner 
 
74 -PRINCIPLES OF 
 
 manner of his being, are utterly unknown to us. 
 We have neither known his face,.nor feen his fhape,! 
 We have therefore no principle on which fuch re- 
 femblances can be made, and the attempt to make 
 them mufi lead us at once into error. 
 
 Q^ What is the fecond? 
 
 A. God is "jealous" of his honor. * There is 
 no fymbol, orrefemblance which will not diflionor 
 him, by being infinitely inferior to him. 
 
 Q^ What is the third? 
 
 A. To employ fenfual obje&s, as refemblances 
 of the Deity, has a tendency to corrupt our wor- 
 jfihip, by making it an exercife of the fenfual affec- 
 tions, inftead of Spiritual devotion. 
 
 CL What is the fourth ? 
 
 A. The experience of the fact has proved ;-*• 
 That wherever worfliip by images has prevailed, — 
 raen's ideas of the Deity have been debafed > — the 
 -wildeft vagaries of imagination have been indulge 
 ed ; and the morals of the people have been ex- 
 ceedingly corrupted ... 
 
 Lesson III. 
 
 The Third Commandment. 
 
 CK W HAT b the third commandment ? 
 A. Thou fhalt not -take the name of *he Lord 
 thy God in vain. 
 
 Q^ In what inftances is this commandment vio- 
 lated ? 
 
 A. In the crime of perjury. In profane (wear- 
 ing and curfing, in the ufing of oaths or divine 
 
 names 
 
tfELlGfON AND MORALITY. J$ 
 
 names in any falfe, trifling, or indecent difcourfe. 
 In b!afphemous,and reproachful (peaking concern- 
 ing God, religion, divine worfhip, the fcriptures, 
 facraments, or any thing appropriated to religious 
 u(es. 
 
 Q^ What reafons are there for this Command- 
 ment ? 
 
 A. The contrary pra&ice tends to deflroy all 
 Reverence for the Deity — to take away all refpect 
 for teftimony, though taken in the moft tolemn 
 manner, and by fuch means, to let loofe all the 
 bands of focial union ; and introdace univerf&l 
 impiety, profanenefs, and diforder among men. 
 
 Q^ What are the duties implied in the third 
 commandment ?■ 
 
 A. That we entertain in the higheft degree, 
 love and reverence for the Deity ; fpeak the truth 
 in his name,- and for his fake ; and treat every 
 thing with lingular refpedt, by which, he makes 
 himfelf known to mankind. 
 
 Q. What is meant by the threatening annexed 
 to this commandment ? 
 
 A. That God will affuredly punifti and with: 
 lingular feverity thofe who break this command- 
 ments 
 
 Leflbn 
 
j6 PRINCIPLES OF 
 
 Lesson IV. 
 
 The Fourth Commandment. 
 
 Q^ WHAT is the fourth command- 
 ment ? 
 
 A. Remember the Sabbath day to keep it holy. 
 
 Qe Of what events is the fabbatha memorial ? 
 
 A. Of two, great and interefting to mankind — 
 The creation of the world, and the refurre&ion of 
 Jefus Chrift. 
 
 Q. How is the Sabbath day a memorial of the 
 creation of the world ? 
 
 A. From the creation till Chrift's time, the 
 feventh day was the fabbath : For in fix days 
 the Lord made heaven and earth — 'the fea and 
 all things in them— and he refied on the feventh 
 day ; wherefore the Lord bleffed and fan&ified 
 the fabbath day — as a day of rest, it ftill refers us 
 to the reft after the creation. 
 
 Q^ How is it to us a memorial of the refur- 
 redion of Jefus Chrift ? 
 
 A. Chrift eftablifhed the authority of his doc- 
 trine, by rifing from the dead, on the firft day of 
 the week ; which from that event has fince been 
 called the Lord's day. 
 
 Ch What evidence have you of the propriety 
 of changing the fabbath from the feventh day of 
 the week to the firft. 
 
 A. Two days of reft, in one week are nowhere 
 required in the fcripture. The reft of the day is 
 *, memorial of creation — its being on theftrft day 
 
 of 
 
fcgLIGION ax*d morality. 77 
 
 of the week, and called the Lord's day, makes a 
 memorial of Chrift's refurre&ion. So it anfwers 
 both purpofes. 
 
 Q^ And do you think this proof fufficient. 
 
 A. Yes, if we confider that the difciples of 
 Ghrift, never taught any but Jews to keep the fev- 
 enth day — They were inftru&ed by Jefus and in- 
 fpired by the holy Ghoft — they devoted the firffc 
 day to religious worfhip — the Chriftians fince, with 
 very few exceptions, have kept the Lord's day iif 
 all ages, and nations, and all ftates of the church. 
 
 Q. What kinds of work are forbidden on the 
 fabbath ? 
 
 A* All fervile labour, whether, in agriculture, 
 trades, orcommerce. All labour whofe objeft is 
 mere gain, feeking our own pleafufe in amufe- 
 ments, as alfo unneceffary travelling for diverfion^ 
 or fecular purpofes, on the Lord's day, 
 
 Qv What works are permitted on the Sabbath ? 
 
 A. Thofe which are neceffary to preferve life 
 and health— -all the works of humanity and mer- 
 cy — all parts of religious worfhip — and which fpe* 
 daily tend to the promotion of religion. 
 
 Lesson V* 
 
 Of Religious fVorJhip) 
 
 Q^ W H AT fhould be our employment 
 on the Lord's day. 
 
 A. Reading and hearing the word of God 
 with prayer, ftudy and meditation on religious fub- 
 jefts — with all fuitable a&s of public and private 
 worfhip. 
 
 G a Q^ Is 
 
78 PRINCIPLES OF 
 
 Q^ Is it our duty to attend the public affcm- 
 blies for this purpole ? 
 
 A. Yes, and to do it devoutly, not offering the 
 facrifice of fools. 
 
 Q^ What is the ufe of religious worfhip ? 
 
 A. To produce in our minds a conftant fenfe 
 of our dependence on God ; and an habitual 
 regard to him ; and by the exerctfes of holioefs> 
 to prepare us for his heavenly kingdom — Public 
 worfhip anfwers other purpofes alfo. 
 
 CK Will you enumerate them ? 
 
 A. It were a tafk indeed to enumerate the 
 whole, I (hall mention four* 
 
 Q. What is the firft ? 
 
 A. By means of fympuhy to increafe devotion, 
 and render it more intense, and permanent — and 
 by means of devotion, to ftrengthcn our focial 
 principles. 
 
 Ch What is the fecond ? 
 
 A. To improve, and refine, both the tempers, 
 and manners, of human beings ; by prefenting 
 them frequently to each other, in the beft point of 
 view, while engaged in the beft a&ions. 
 
 CK What is the third ? 
 
 A. By the refinement which it produces, it be- 
 comes the beft remedy ever yet known, againfl 
 barbarifm, ferocity, and brutality in human man- 
 ners. 
 
 Q^ What is the fourth ? 
 
 A. It affords the beft means ever yet difcover- 
 ed, for diffufing the knowlege of religion, and oth- 
 er of the mod important concerns oF men, among 
 the people at large. 
 
 Lefibn 
 
RELIGION AND MORALITY. 79 
 
 Lesson VI. 
 
 1 he fifth Commandment and the fix tL 
 
 Q^ W HAT is the fifth commandment ? 
 
 A. Honour thy father and thy mother - y that 
 thy days may be long upon the land which the 
 Lord thy God giveth thee. 
 
 Q^ What is the intention of this command- 
 ment ? 
 
 .A. To oblige us to love and revere our parents ? 
 and to treat civil rulers, inftruftors, and all aged 
 perfons with due refpecl according to their relation 
 to us ; to be mindful of and pra&ice all duties 
 which we owe to all perfons according to thofe re- 
 lations which they and we fuftain in life. 
 
 Q^ What reafon have you to fuppofe that civil 
 magiftrates,and aged perfons are by this command- 
 ment entitled to refpect ? 
 
 A. Civil rulers refemble parents, in the lawful 
 command they have over us. Inftrudlors in the 
 office of teaching and giving counfel. — Aged per- 
 fons refemble parents in their fuperior age, their 
 experience and ability tr give advice, wherefore, we 
 mufl not treat their perfons or opinions with con- 
 tempt. 
 
 Q^ What modes of conduA does this com- 
 mandment forbid and reprove ? 
 
 A. Di (obedience to parents and treating them with 
 indecency or levity — infulting the aged, refufing 
 cuftomary fubmiflion and refped to civil magif- 
 ftrates and instructors, the exciting of fedition in 
 
 the 
 
80 PRINCIPLES OF 
 
 the State— or endeavoring to make thofe appear 
 ridiculous and contemptible whom we ought to 
 revere. 
 
 CK Why is it faid : That thy days may be 
 long upon the land, &c. ? 
 
 A. To encourage all perfons in the duties belong- 
 ing to this commandment with the hope of a long, 
 and pleafant life, and ftrike the difobedient with 
 fear of the contrary. — This addition to the com- 
 mandment is often verified in fa&. 
 
 Q^ What is the fi^th commandment '? 
 
 A. Thou (halt not kill. 
 
 Q^ What is the intention of this command- 
 ment ? 
 
 A. To forbid murder r or unjuftiy killing a hu- 
 man being, by any meaos whatever ; whether 
 maliciouily killing a perfon, in the peace of fociety, 
 killing one's felf, duelling, killing by aflault ; or 
 by engaging in exercifes dangerous to life, or do- 
 ing any thing tending to deftroy our own life or 
 that of others, either of ourfelves, or by means of 
 other perfons. 
 
 Q^ What affe&ions of the mind does this com- 
 mandment forbid ? 
 
 A. All unkind affe&ions, but efpecially malice/ 
 envy, and revenge. 
 
 Q^ What virtues does it imply ? 
 
 A Benevolence, charity, due attention to the 
 wants, and welfare of our neighbours in every view. 
 
 Q^ Does not this commandment forbid all war? 
 
 A. Not abfolutely. It forbids all except defen- 
 five war ; but that it does not forbid ; for they 
 who aflault others have renounced the peace of 
 
 God, 
 
RELIGION AND MORALITY. 8 1 
 
 God, and fociety,and the violent, muft bedeftroy- 
 ed, that the peaceable may live in fafety. 
 
 Lesson VIL 
 
 The Seventh Commandment. 
 
 Q^ VV HAT is the feventh commandment ? 
 
 A. Thou (halt not commit adultery ? 
 
 Q^ What is forbidden in this commandment ? 
 
 A. The breaking of the marriage covenant, all 
 lewdnefs in whatever kind or degree ; all immodeft 
 fpeech and behavior; indulging irregular defire, 
 or contemplating any thing with approbation, un- 
 becoming the dignity of human nature,. 
 
 Q^ What does it enjoin ? 
 
 A. Keeping ftri&ly the marriage contract, en- 
 tire chaftity and purity of heart, and Arid propri- 
 ety of converfation, and behavior, 
 
 Q^ Why muft this commandment be obferved ? 
 
 A. For the purpofe of fupporting the dignity 
 of the human character in general, fpecially to 
 maintain order in families, to regulate the defcent 
 of inheritances, to afcertain whofe duty it is to 
 take care of, maintain and educate children.— 
 Chaftity may alfo be confidered as the key of all 
 the virtues. They who have not this virtue, fel- 
 dom poflcfs any other. 
 
 Q. Is not the. keeping of this commandment 
 neceflary to the well being of civil fociety. 
 
 A. Moft certainly. For as marriage is the firft 
 bond of civil fociety — and families are its firft el- 
 ements—violation of that contrad tends moft of 
 
 all 
 
Bz PRINCIPLES O* 7 
 
 all things to the diffolution of civil fociety and'ttier 
 univerfal degradation and mifery of the human* 
 race. 
 
 Lesson VIIL 
 
 The Eighth Commandment and the Ninth. 
 
 ■ i ' i ■ i ■ . i . i, ., ., ~ - - m m * 
 
 Q^ WHAT is the eighth command- 
 ment ? 
 A. Thou (halt not Ileal. 
 Q^What is the intention of this command- 
 ment ? 
 
 A, It forbids us to take any thing from our' 
 neighbor to which he has a prior right, except 
 by his confent ; or any way to injure him in his 
 property or enjoyments ; and requires us to do 
 all in our power, confident with our own right of 
 property, or enjoyment,- to encreafe the eftate* 
 and promote the welfare of our neighb< ur. 
 
 Q^ Are frauds then forbidden by this Limand- 
 ment ? 
 
 A. Mod certainly. Such as repfefenting arti- 
 cles for file to be good when they are bad ; and* 
 warranting them as fuch. It requires that we deal 
 in trade, on the principle of mutual fatisfadiom 
 and advantage to the parties. 
 
 Q^ What is the ninth commandment ? 
 
 A. Thou (halt not bear falfewitnefs againft thy 
 neighbour, 
 
 Q^ What is forbidden in this commandment ? 
 
 A. livery inftance of perjury, efpecialiy the 
 civioej of falfe teftimony in courts of juftice — 
 B & flander, 
 
RELIGION AND MORALITY* ^3 
 
 blander, either by libels, or verbal defamation. Ly- 
 ing either from malice, levity, or officioufnefs; ina 
 •word all violation of the truth. 
 
 Q^ What virtues are enjoined ? 
 
 A. Strift truth in witnefs, bearing facred regard 
 ^to oaths and promifes,carefulnefs to avoid injuring 
 any perfon's chara&er — fpeaking truth in common 
 converfation, and in every fenfe a due regard to 
 truth. 
 
 Q^ Is the obfervance of 'this commandment of 
 great ufe to men in fociety. 
 
 A. It is, for the whole ufeful intercourse of 
 human beings depends on the confidence which 
 they have in the veracity of one another. 
 
 Lesson IX, 
 
 The Tenth Commandment , and Conclusion. 
 
 Q^ VV HAT is the tenth commandment ? 
 
 A. Thou ihalt not covet. 
 
 Q^ What is meant by coveting any thing ? 
 
 A. To defire it, though it can never be lawful 
 ^or us to have it — or when not lawful at the time. 
 To defire any thing, to excefs \ or to negled of 
 things more ufeful. Defire when unlawful, excef- 
 iive or irregular, is covetoufnefs, and is forbidden* 
 
 Q^ What doth this commandment require ? 
 
 A. Self government, or the entire command of 
 all our appetites, paffions, and defires — that all emo- 
 tions of body or mind may be fubjeft to the law 
 of God, and regulated by his will. 
 
 Q^ Does any man perfectly keep. the command- 
 ments of God ? A ^ T 
 
 A, No 
 
g4 PRINCIPLES OF RELIGION. 
 
 A. No, all have finned and come fhort of the 
 glory of God. 
 
 Q^ Will not God punifh thofe who break his 
 laws ? 
 
 A. He hath denounced his indignation and 
 wrath againft every foul of man that doth evil in 
 this world and the world to come. 
 
 Q^ And is it poffible for us to efcape this dread- 
 ful fentence ? 
 
 A. The law brings us to Chrift $ who is our 
 teacher and faviour ; and who informs us of what 
 God requireth of us ; that we may efcape his in* 
 dignation and wrath. 
 
 Q^ And what doth 'God require ? 
 
 A. That we believe in him, and in his Ton Je- 
 fus Chrift, that we repent of all our fins, and bring 
 forth fruits meet for repentance. 
 
 FINIS. 
 
 Printed by W'm. TreadwelL 
 
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