precepts, which God has vouchsafed to communicate to mankind; but by this expression we are not to understand, that every part of this voluminous collection of historical, poetical, prophetical, theological, and moral writings, which we call the Bible, was dictated by the immediate influence of divine inspiration. The authors of these books pretend to no such infallibility; and if they claim it not for themselves, who has the authority to claim it for them? Christ required no such belief from those who were willing to be his disciples. He says, “He that believeth on me, hath everlasting life," (John, vi. 47;) but where does he say, He that believeth not every word contained in the Old Testament, which was then extant, or every word in the New Testament, which was to be wrote for the instruction of future generations, hath not everlasting life? There are innumerable occurrences related in the Scriptures, some of greater, some of less, and some of no importance at all; the truth of which we can have no reason to question, but the belief of them is surely not essential to the faith of a Christian. I have no doubt but that Saint Paul was shipwrecked, and that he left his cloak and his parchments at Troas; but the belief of these facts makes no part of Christianity, nor is the truth of them any proof of its authority. It proves only, that this apostle could not in common life be under the perpetual influence of infallible inspiration; for, had he been so, he would not have put to sea before a storm, nor have forgot his cloak. These writers were undoubtedly directed by supernatural influence in all things necessary to the great work which they were appointed to perform. At particular times, and on particular occasions, they were enabled to utter prophecies, to speak languages, and to work miracles; but in all other circumstances they seem to have been left to the direction of their own understandings, like other men. In the sciences of history, geography, astronomy, and philosophy, they appear to have been no better instructed than others, and therefore were not less liable to be misled by the errors and prejudices of the times and countries in which they lived. They related facts like honest men, to the best of their knowledge or information, and they recorded the divine lessons of their master with the utmost fidelity; but they pretended to no infallibility, for they sometimes differed in their relations, and they sometimes disagreed in their sentiments. All which proves only, that they did not act, or write, in a combination to deceive; but not in the least impeaches the truth of the revelation which they published, which depends not on any external evidence whatever: for I will venture to affirm, that if any one could prove, what is impossible to be proved, because it is not true, that there are errors in geography,

chronology, and philosophy, in every page of the Bible; that the prophecies therein delivered are all but fortunate guesses, or artful applications, and the miracles there recorded no better than legendary tales; if any one could show, that these books were never written by their pretended authors, but were posterior impositions on illiterate and credulous ages,—all these wonderful discoveries would prove no more than this, that God, for reasons to us unknown, had thought proper to permit a revelation by him communicated to mankind, to be mixed with their ignorance, and corrupted by their frauds from its earliest infancy, in the same manner in which he has visibly permitted it to be mixed and corrupted from that period to the present hour. If in these books a religion superior to all human imagination actually exists, it is of no consequence to the proof of its divine origin, by what means it was there introduced, or with what human errors and imperfections it is blended. A diamond, though found in a bed of mud, is still a diamond, nor can the dirt which surrounds it depreciate its value or destroy its lustre.

To some speculative and refined observers, it has appeared incredible, that a wise and benevolent Creator should have constituted a world upon one plan, and a religion for it on another; that is, that he should have revealed a religion to mankind which not only contradicts the principal passions and inclinations which he has implanted in their natures, but is incompatible with the whole economy of that world which he has created, and in which he has thought proper to place them. This, say they, with regard to the Christian, is apparently the case: the love of power, riches, honour, and fame, are the great incitements to generous and magnanimous actions; yet by this institution are all these depreciated and discouraged. Government is essential to the nature of man, and cannot be managed without certain degrees of violence, corruption, and imposition; yet are all these strictly forbid. Nations cannot subsist without wars, nor war be carried on without rapine, desolation, and murder; yet are these prohibited under the severest threats. The non-resistance of evil must subject individuals to continual oppressions, and leave nations a defenceless prey to their enemies; yet is this recommended. Perpetual patience under insults and injuries, must every day provoke new insults and new injuries; yet is this enjoined. A neglect of all we eat, and drink, and wear, must put an end to all commerce, manufactures, and industry; yet is this required. In short, were these precepts universally obeyed, the disposition of all human affairs must be entirely changed, and the business of the world, constituted as it now is, could not go on. To all this I answer, that such indeed

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is the Christian revelation, though some of its advocates may perhaps be unwilling to own it, and such it is constantly declared to be by him who gave it, as well as by those who published it under his immediate direction : To these he says, "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you," (John, xv. 19.) To the Jews he declares, "Ye are of this world; I am not of this world," (John, viii. 23.) Saint Paul writes to the Romans, "Be not conformed to this world," (Rom. xii. 2;) and to the Corinthians, "We speak not the wisdom of this world," (1 Cor. ii. 6.) Saint James says, "Know ye not, that the friendship of the world is enmity with God? whosoever, therefore, will be a friend of the world, is the enemy of God, (James, iv. 4.) This irreconcilable disagreement between Christianity and the world is announced in numberless other places in the New Testament, and indeed by the whole tenor of those writings. These are plain declarations, which, in spite of all the evasions of those good managers, who choose to take a little of this world in their way to heaven, stand fixed and immoveable against all their arguments drawn from public benefit and pretended necessity, and must ever forbid any reconciliation between the pursuits of this world and the Christian institution. But they who reject it on this account, enter not into the sublime spirit of this religion, which is not a code of precise laws designed for the well ordering society, adapted to the ends of worldly convenience, and amenable to the tribunal of human prudence; but a divine lesson of purity and perfection, so far superior to the low considerations of conquest, government, and commerce, that it takes no more notice of them than of the battles of gamecocks, the policy of bees, or the industry of ants. They recollect not what is the first and principal object of this institution; that this is not, as has been often repeated, to make us happy, or even virtuous in the present life, for the sake of augmenting our happiness here, but to conduct us through a state of dangers and sufferings, of sin and temptation, in such a manner as to qualify us for the enjoyment of happiness hereafter. All other institutions of religion and morals were made for the world, but the characteristic of this is to be against it; and therefore the merits of Christian doctrines are not to be weighed in the scales of public utility, like those of moral precepts, because worldly utility is not their end. If Christ and his apostles had pretended, that the religion which they preached, would advance the power, wealth, and prosperity of nations, or of men, they would have deserved but little credit; but they constantly profess the contrary, and everywhere declare, that

their religion is adverse to the world, and all its pursuits. Christ says, speaking of his disciples, "They are not of the world, even as I am not of the world," (John, xvii. 16.) It can therefore be no imputation on this religion, or on any of its precepts, that they tend not to an end which their author professedly disclaims; nor can it surely be deemed a defect, that it is adverse to the vain pursuits of this world; for so are reason, wisdom, and experience: they all teach us the same lesson, they all demonstrate to us every day, that these are begun on false hopes, carried on with disquietude, and end in disappointment. This professed incompatibility with the little. wretched, and iniquitous business of the world, is therefore so far from being a defec in this religion, that, was there no other proo of its divine origin, this alone, I think, would be abundantly sufficient. The great plan and benevolent design of this dispensation i plainly this: to enlighten the minds, purify the religion, and amend the morals of mankind in general, and to select the most meritoriou: of them to be successively transplanted into the kingdom of heaven. Which gracious offer is impartially tendered to all who, by perse verance in meekness, patience, piety, charity, and a detachment from the world, are willing to qualify themselves for this holy and happy society. Was this universally accepted, and did every man observe strictly every precept of the Gospel, the face of human affairs, and the economy of the world, would indeed be greatly changed: but surely they would be changed for the better; and we should enjoy much more happiness, even here, than at present: for we must not forget, that evils are by it forbid as well as resistance; injuries, as well as revenge; all unwillingness to diffuse the enjoyments of life, as well as solicitude to acquire them; all obstacles to ambition, as well as ambition itself; and therefore all contentions for power and interest would be at an end, and the world would go on much more happily than it now does. But this universal acceptance of such an offer was never expected from so depraved and imperfect a creature as man, and therefore could never have been any part of the design: for it was foreknown, and foretold by him who made it, that few, very few, could accept it on these terms. He says, "Strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it,” (Matt. vii. 4.) Accordingly we see, that very few are prevailed on, by the hopes of future happiness, to relinquish the pursuits of present pleasures or interests, and therefore these pursuits are little interrupted by the secession of so inconsiderable a number. As the natural world subsists by the struggles of the same elements, so does the moral by the contentions of the same passions, as from the beginning. The generality of mankind are

actuated by the same motives, fight, scuffle, and scramble for power, riches, and pleasures, with the same eagerness; all occupations and professions are exercised with the same alacrity; and there are soldiers, lawyers, statesmen, patriots, and politicians, just as if Christianity had never existed. Thus we see this wonderful dispensation has answered all the purposes for which it was intended: it has enlightened the minds, purified the religion, and amended the morals of mankind; and, without subverting the constitution, policy, or business of the world, opened a gate, though a strait one, through which all who are wise enough to choose it, and good enough to be fit for it, may find an entrance into the kingdom of heaven.

Others have said, that if this revelation had really been from God, his infinite power and goodness could never have suffered it to have been so soon perverted from its original purity, to have continued in a state of corruption through the course of so many ages, and at last to have proved so ineffectual to the reformation of mankind. To these I answer, that all this, on examination, will be found inevitable, from the nature of all revelations communicated to so imperfect a creature as man, and from circumstances peculiar to the rise and progress of the Christian in particular for when this was first preached to the Gentile nations, though they were not able to withstand the force of its evidence, and therefore received it; yet they could not be prevailed on to relinquish their old superstitions, and former opinions, but chose rather to incorporate them with it: By which means it was necessarily mixed with their ignorance, and their learning; by both which it was equally injured. The people defaced its worship by blending it with their idolatrous ceremonies, and the philosophers corrupted its doctrines by weaving them up with the notions of the Gnostics, Mystics, and Manichæans, the prevailing systems of those times. By degrees its irresistible excellence gained over princes, potentates, and conquerors to its interests, and it was supported by their patronage but that patronage soon engaged it in their policies and contests, and destroyed that excellence by which it had been acquired. At length the meek and humble professors of the Gospel enslaved these princes, and conquered these conquerors their patrons, and erected for themselves such a stupendous fabric of wealth and power as the world had never seen they then propagated their religion by the same methods by which it had been persecuted; nations were converted by fire and sword, and the vanquished were baptized with daggers at their throats. All these events we see proceed from a chain of causes and consequences, which could not have been broken without changing the established

course of things by a constant series of miracles, or a total alteration of human nature: whilst that continues as it is, the purest religion must be corrupted by a conjunction with power and ricnes; and it will also then appear to be much more corrupted than it really is; because many are inclined to think, that every deviation from its primitive state is a corruption. Christianity was at first preached by the poor and mean, in holes and caverns, under the iron rod of persecution; and therefore many absurdly conclude, that any degree of wealth or power in its ministers, or of magnificence in its worship, are corruptions inconsistent with the genuine simplicity of its original state: they are offended, that modern bishops should possess titles, palaces, revenues, and coaches, when it is notorious that their predecessors the apostles were despicable wanderers, without houses, or money, and walked on foot. The apostles indeed lived in a state of poverty and persecution, attendant on their particular situation, and the work which they had undertaken this was their misfortune, but no part of their religion; and therefore it can be no more incumbent on their successors to imitate their poverty and meanness, than to be whipped, imprisoned, and put to death, in compliance with their example. These are all but the suggestions of envy and malevolence, but no objections to those fortunate alterations in Christianity and its professors, which, if not abused to the purposes of tyranny and superstition, are in fact no more than the necessary and proper effects of its more prosperous situation. When a poor man grows rich, or a servant becomes a master, they should take care that their exaltation prompts them not to be unjust or insolent; but surely it is not requisite or right, that their behaviour and mode of living should be exactly the same, when their situation is altered. How far this institution has been effectual to the reformation of mankind, it is not easy now to ascertain, because the enormities which prevailed before the appearance of it, are by time so far removed from our sight, that they are scarcely visible; but those of the most gigantic size still remain in the records of history, as monuments of the rest. Wars in those ages were carried on with a ferocity and cruelty unknown to the present: whole cities and nations were extirpated by fire and sword; and thousands of the vanquished were crucified and impaled for having endeavoured only to defend themselves and their country The lives of new-born infants were then entirely at the disposal of their parents, who were at liberty to bring them up, or to expose them to perish by cold and hunger, or to be devoured by birds and beasts; and this was frequently practised without punishment, and even without censure. Gladiators were employed by hundreds to cut one another to

pieces in public theatres, for the diversion of the most polite assemblies: and though these combatants at first consisted of criminals only, by degrees men of the highest rank, and even ladies of the most illustrious families, enrolled themselves in this honourable list. On many occasions human sacrifices were ordained; and at the funerals of rich and eminent persons, great numbers of their slaves were murdered as victims pleasing to their departed spirits. The most infamous obscenities were made part of their religious worship, and the most unnatural lusts publicly avowed, and celebrated by their most admired poets. At the approach of Christianity, all these horrid abominations vanished; and amongst those who first embraced it, scarce a single vice was to be found. To such an amazing degree of piety, charity, temperance, patience, and resignation, were the primitive converts exalted, that they seem literally to have been regenerated, and purified from all the imperfections of human nature; and to have pursued such a constant and uniform course of devotion, innocence, and virtue, as, in the present times, it is almost as difficult for us to conceive as to imitate. If it is asked, Why should not the belief of the same religion now produce the same effects? the answer is short, Because it is not believed. The most sovereign mediine can perform no cure, if the patient will not be persuaded to take it. Yet notwithstanding all impediments, it has certainly done a great deal towards diminishing the vices, and correcting the dispositions of mankind; and was it universally adopted in belief and practice, would totally eradicate both sin and punishment. But this was never expected, or designed, or possible; because, if their existence did not arise from some necessity to us unknown, they never would have been permitted to exist at all; and therefore they can no more be extirpated, than they could have been prevented: for this would certainly be incompatible with the frame and constitution of this world, and in all probability with that of another. And this, I think, well accounts for that reserve and obscurity with which this religion was at first promulgated, and that want of irresistible evidence of its truth, by which it might possibly have been enforced. Christ says to his disciples, you it is given to know the mystery of the kingdom of God; but unto them that are without, all these things are done in parables; that seeing they may see, and not perceive, and hearing they may hear, and not understand: lest at any time they should be converted, and their sins should be forgiven them," Mark, iv. 11, 12.-That is, to you by peculiar favour it is given to know and understand the doctrines of my religion, and by that means to qualify yourselves for the kingdom of heaven; but to the multitude

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without, that is, to all mankind in general, this indulgence cannot be extended; because that all men should be exempted from sin and punishment, is utterly repugnant to the universal system, and that constitution of things, which infinite wisdom has thought proper to adopt.

Objections have likewise been raised to the divine authority of this religion from the incredibility of some of its doctrines, particularly of those concerning the Trinity, and atonement for sin by the sufferings and death of Christ; the one contradicting all the principles of human reason, and the other, all our ideas of divine justice. To these objections I shall only say, that no arguments, founded on principles which we cannot comprehend, can possibly disprove a proposition already proved on principles which we do understand; and therefore, that on this subject they ought not to be attended to. That three Beings should be one Being, is a proposition which certainly contradicts reason, that is, our reason; but it does not from thence follow, that it cannot be true for there are many propositions whiel contradict our reason, and yet are demonstrably true. One is the very first principle of all religion, the being of a God: for that any thing should exist without a cause, or that any thing should be the cause of its own existence, are propositions equally contradictory to our reason; yet one of them must be true, or nothing could have existed. In like manner, the overruling grace of the Creator, and the free-will of his creatures, his certain foreknowledge of future events, and the uncertain contingency of those events, are to our apprehensions absolute contradictions to each other: and yet the truth of every one of these is demonstrable from Scripture, reason, and experience. All these difficulties arise fron our imagining, that the mode of existence of all beings must be similar to our own; that is, that they must all exist in time and space ; and hence proceeds our embarrassment on this subject. We know, that no two beings, with whose mode of existence we are acquainted, can exist in the same point of time in the same point of space, and that therefore they cannot be one; but how far beings, whose mode of existence bears no relation to time or space, may be united, we cannot comprehend and therefore the possibility of such an union we cannot positively deny. In like manner our reason informs us, that the punishment of the innocent, instead of the guilty, is diametrically opposite to justice, rectitude, and all pretensions to utility: but we should also remember, that the short line of our reason cannot reach to the bottom of this question: It cannot inform us, by what means either guilt or punishment ever gained a place in the works of a Creator infinitely good and powerful. whose goodness must have induced him, and

whose power must have enabled him, to exclude them: It cannot assure us, that some sufferings of individuals are not necessary to the happiness and well-being of the whole : It cannot convince us, that they do not actually arise from this necessity, or that for this cause they may not be required of us, and levied like a tax for the public benefit; or that this tax may not be paid by one being, as well as another; and therefore, if voluntarily offered, be justly accepted from the innocent instead of the guilty. Of all these circumstances we are totally ignorant, nor can our reason afford us any information; and therefore we are not able to assert, that this measure is contrary to justice, or void of utility: For, unless we could first resolve that great question, whence came evil? we can decide nothing on the dispensations of Providence; because they must necessarily be connected with that undiscoverable principle; and, as we know not the root of the disease, we cannot judge of what s, or is not, a proper and effectual remedy. It is remarkable, that notwithstanding all the seeming absurdities of this doctrine, there is one circumstance much in its favour; which is, that it has been universally adopted in all ages, as far as history can carry us back in our inquiries to the earliest times; in which we find all nations, civilized and barbarous, however differing in all other religious opinions, agreeing alone in the expediency of appeasing their offended deities by sacrifices, that is, by the vicarious sufferings of men or other animals. This notion could never have been derived from reason, because it directly contradicts it; nor from ignorance, because ignorance could never have contrived so unaccountable an expedient, nor have been uniform in all ages and countries in any opinion whatsoever; nor from the artifice of kings or priests, in order to acquire dominion over the people, because it seems not adapted to this end, and we find it implanted in the minds of the most remote savages at this day discovered, who nave neither kings, or priests, artifice, or dominion, amongst them. It must therefore be derived from natural instinct, or supernatural revelation, both which are equally the operations of divine power. If it is farther urged, that however true these doctrines may be, yet it must be inconsistent with the justice and goodness of the Creator, to require from his creatures the belief of propositions which contradict, or are above the reach, of that reason which he has thought proper to bestow upon them; to this I answer, that genuine Christianity requires no such belief: It has discovered to us many important truths, with which we were before entirely unacquainted, and amongst them are these,-that three Beings are someway united in the divine essence, and that God will accept of the sufferings of Christ as an atonement for the

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sins o mankind. These, considered as declarations of facts only, neither contradict, nor are above the reach of human reason. first is a proposition as plain, as that three equilateral lines compose one triangle; the other is as intelligible, as that one man should discharge the debts of another. In what manner this union is formed, or why God accepts these vicarious punishments, or to what purposes they may be subservient, it informs us not, because no information could enable us to comprehend these mysteries; and therefore it does not require that we should know or believe any thing about them. The truth of these doctrines must rest entirely on the authority of those who taught them; but then we should reflect, that those were the same persons who taught us a system of religion more sublime, and of ethics more perfect, than any which our faculties were ever able to discover, but which, when discovered, are exactly consonant to our reason; and that therefore we should not hastily reject those informations which they have vouchsafed to give us, of which our reasor. is not a competent judge. If an able mathematician proves to us the truth of several propositions by demonstrations which we understand, we hesitate not on his authority to assent to others, the process of whose proofs we are not able to follow: why therefore should we refuse that credit to Christ and his apostles, which we think reasonable to give to one another?

Many have objected to the whole scheme of this revelation as partial, fluctuating, indeterminate, unjust, and unworthy of an omniscient and omnipotent Author, who cannot be supposed to have favoured particular persons, countries, and times, with this divine communication, while others no less meritorious have been altogether excluded from its benefits; nor to have changed and counteracted his own designs; that is, to have formed mankind able and disposed to render themselves miserable by their own wickedness, and then to have contrived so strange an expedient to restore them to that happiness, which they need never have been permitted to forfeit ; and this to be brought about by the unnecessary interposition of a mediator. To all this I shall only say, that however unaccountable this may appear to us, who see but as small a part of the Christian as of the universal plan of creation, they are both, in regard to all these circumstances, exactly analogous to each other. In all the dispensations of Providence with which we are acquainted, benefits are distributed in a similar manner; health and strength, sense and science, wealth and power are all bestowed on individuals and commu nities in different degrees and at different times. The whole economy of this world consists of evils and remedies; and these for the most part administered by the instru