effect of their inftructions. Many of them were, beyond contradiction, extremely defective in morals, and for the mass of mankind they had little regard. Now if it could be proved that any nation, or even small focieties of antiquity, had fo far profited by the inftructions of philofophy as to have exhibited a living teftimony of their benefit, and of the efficacy of unaffifted reason, the affertion of the sceptic would be established. But as this has never happened; as no nation, no city or fociety of the world, antecedent to the coming of Chrift, has given fuch proof, it is evident that all the precepts and schools of philofophy were extremely ineffectual for this purpose.

We have the authority of Cicero to confirm the affertion; an authority which cannot be reasonably queftioned. It may be urged, that the precepts of our bleffed Saviour have not completely ameliorated the practice of mankind, fince much vice is ftill in existence, and the Chriftian world ftill deformed with crimes. At present it will be sufficient to deny this; for we may boldly affert, that the doctrines of Christ have produced confiderable effect on fociety. But admit the contrary, and how would that recommend the light of reafon,

which has been experimentally defective? But with respect to the mode of instruction adopted in the Gospel, there can be no comparison. The moral doctrines of Chrift are fo generalized, that they apply to all defcriptions and to all capacities of men. Without minute detail, they afford fuch comprehensive and applicable rules, that they form a measure and a principle of duty for all poffible occafions and contingencies. Whereas the ethical systems of the Gentile world were full of intricacy, and, to be understood, required to be deeply studied.

One method of calumniating revelation is to call it the invention of priestcraft to establish a temporal dominion over the minds of men for the purposes of ambition and interest. Now though fuch objects may have been the aim of the selfish and the artful, yet this, as a general affertion, is falfe and unfounded. Will the conduct of more barbarous ages destroy the truth of religion? Or can such a charge now be urged with any effect? The Proteftant faith is founded on rational inquiry, and the renunciation of error. It is an emancipation from the flavery of fuperftition and bigotry. The evidences of the truth are not confined to the Clergy. Know

But

ledge of every kind is now univerfally diffufed in Proteftant countries. The established Church claims no exclufive information; but has opened the Bible for the inspection of all eyes, and for the examination of all who may scrutinize. Free access is given to research. We pretend to no mysteries of evidence. Our arguments are fair, and our difcuffion candid and liberal. We with that only to be believed, which may be fatisfactorily proved. though less coarse accusers do not asperse us with fo vulgar a calumny, they infinuate that we are influenced by a selfish and a party fpirit in a common caufe. Among the defenders of the faith may be reckoned Chriftians of various denominations, both at home and abroad, who have been equally diligent, and who have been eminently cooperative in confirming its evidences. It will be found too, in the established Church, that many of its most able and active defenders have not been actuated by worldly motives. Of this a Hooker and a Mede are decifive examples. If a few members of the establishment are in poffeffion of high emoluments, let not the illiberal propofe this as an objection to our caufe. That the Church should be fupported by fome temporal advantages is highly proper; and a just

and well regulated diftribution of these, to ftimulate literary exertion and industry, is of the greater advantage to fociety. There are thoufands of our body who feek no honour but that of giving glory to God, neither eagerly nor unjustifiably grasping at preferment, nor affecting to defpife remuneration, if fairly and honeftly to be obtained; not repining at the fuccefs of others, but content "to eat their "bread in peace and privacy h," to meditate day and night on the word of God, and to labour without ceafing to do the will of their Father which is in heaven.

To object to a respectable provifion for the Clergy betrays a mean and a levelling spirit. There is no poffibility of regulating the various orders of fociety by abstract ideas, and therefore learning and talents are not alone fufficient to fupport refpect. The worldly-minded would not listen to the doctrines, but rather smile at the voluntary poverty of thofe, who fhould dedicate their lives Tolely to unprofitable study. It is a great mistake to compare the primitive age of the Gospel with the prefent. Then God was pleased to support the Church by ocular demonftration. The first

h Hooker.

Christians faw and believed; and yet the doctrines of the Apoftles were opposed and difputed by the prefumption of their cotemporaries. The profperity of the church, at present, depends on second causes, under the filent influence of divine grace.

Another reproach of the Infidel is, that a belief in revelation is the confequence of a blind superftition. This we deny. To look to futurity, and in diftress to fupplicate a fuperior power, is a natural fentiment. Man does not alone apply to Heaven because he is under the impreffion of fear, but because he is alfo defirous of good. The whole of life is a struggle between temporal and eternal interefts; and if the former fometimes prevail, it does not therefore follow that we poffefs no conviction of the fuperior importance of the other. He may fincerely believe in the truth, who has not grace fufficient to refift temptation: even all profligate men are not in this sense Infidels. They may always be promising themfelves reformation. But here lies the dif tinction: if we consent to the facrifice of principle, or if, having no faith, we profess what we do not believe, for interested motives only, this is indeed deteftable hypocrify. If men make oftentatious profeffions of humility, or