which has been experimentally defective? But with refpect to the mode of inftruction 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.

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One method of calumniating revelation is to call it the invention of prieftcraft to eftablish a temporal dominion over the minds of men for the purposes of ambition and intereft. 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 fuch 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

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 fcrutinize. Free access is given to research. We pretend to no myfteries of evidence. Our arguments are fair, and our difcuffion candid and liberal. We wish that only to be believed, which may be fatisfactorily proved. But 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 spirit 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 propose this as an objection to our caufe. That the Church should be fupported by fome temporal advantages is highly proper; and a juft

and well regulated distribution of these, to stimulate literary exertion and industry, is of the greater advantage to fociety. There are thoufands of our body who seek no honour but that of giving glory to God, neither eagerly nor unjustifiably grasping at preferment, nor affecting to despise 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 refpectable provision 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 fmile at the voluntary poverty of those, who fhould dedicate their lives folely to unprofitable study. It is a great mistake to compare the primitive age of the Gospel with the prefent. Then God was pleafed to fupport the Church by ocular demonstration. The first

h Hooker.

Christians faw and believed; and yet the doctrines of the Apoftles were oppofed and difputed by the prefumption of their cotemporaries. The prosperity of the church, at present, depends on fecond 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 fuperftition. This we deny. To look to futurity, and in diftrefs 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 interests; 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 fufficient to refift temptation: even all profligate men are not in this fenfe Infidels. They may always be promifing 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

not grace

of voluntary poverty, to cover the designs of artifice, and yet betray an eagerness to deceive; or privately enriching themselves overreach, or take advantage of a neighbour, their religion is indeed vain. Turn over the pages of biographical history: many will be found, who have arrived at dignity by the fair and direct path of learning and virtue," You may read the annals of many who have reluctantly embraced higher stations, and have been induced to facrifice, what they have preferred, private tranquillity, because they have been perfuaded that they must make the facrifice to public utility, and to the service of God. Let us then hear no more of the charge of prieftcraft. If revelation be true, God will no more fuffer the fins of men to extinguish its light, than he will suffer an eclipse to produce permanent darkness.

To prove our fincerity in the Christian faith, it is not neceffary that we should renounce the world; for that would be to forsake our posts, and to betray the caufe: but fincerity rather requires us to fhew our light unto men, and to fight the good fight of faith, that we may be more than conquerers through him that loved usk. Need we recount the sufferings of mark Rom. viii. 37.

ir Tim. vi. 12.

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