instruct us how trivial, for the most part, are the controversies of its members with each other; and that the different ceremonies, opinions, and practices, by which they are distinguished, correspond to the variety of feature and complexion discernible in the offspring of the same parent, among whom there subsists the greatest family likeness. May it please God so to dispose the minds of christians of every visible church and community, that Ephraim may no longer vex Judah, nor Judah Ephraim; that the only rivalry felt in future may be, who shall most advance the interests of our common christianity; and the only provocation sustained, that of provoking each other to love and good works! When at the distance of more than half a century, christianity was assaulted by a Woolston, a Tindal, and a Morgan, it was ably supported, both by clergymen of the established church, and writers among protestant dissenters. The labours of a Clarke and a Butler were associated with those of a Doddridge, a Leland, and a Lardner, with such equal reputation and success, as to make it evident that the intrinsic excellence of religion needs not the aid of external appendages; but that, with or without a dowry, her charms are of sufficient power to fix and engage the heart.

The writer of this discourse will feel himself happy, should his example stimulate any of his brethren, of superior abilities, to contribute their exer

tions in so good a cause. His apology for not entering more at large into the proofs of the being of a God, and the evidences of christianity,† is, that these subjects have been already handled with great ability by various writers; and that he wished rather to confine himself to one view of the subject— The total incompatibility of sceptical principles with the existence of society. Should his life be spared, he may probably, at some future time, enter into a fuller and more particular examination of the infidel philosophy, both with respect to its speculative principles, and its practical effects; its influence on society, and on the individual. In the mean time, he humbly consecrates this discourse to the honour of that Saviour, who, when the means of a more liberal offering are wanting, commends the widow's mite.

* See an excellent Sermon on atheism, by the Rev. Mr. Estlin, of Bristol, at whose meeting the substance of this discourse was first preached. In the sermon referred to, the argument for the existence of a Deity is stated with the utmost clearness and precision; and the sophistry of Dupuis, a French infidel, refuted in a very satisfactorily manner.

It is almost superfluous to name a work so universally known as Dr. Paley's View of the Evidences of Christianity, which is probably, without exception, the most clear and satisfactory statement of the historical proofs of the christian religion ever exhibited in any age or country. CAMBRIDGE, 2

Jan. 18.

As the christian ministry is established for the instruction of men, throughout every age, in truth and holiness, it must adapt itself to the ever-shifting scenes of the moral world, and stand ready to repel the attacks of impiety and error, under whatever form they may appear. The church and the world form two societies so distinct, and are governed by such opposite principles and maxims, that, as well from this contrariety, as from the express warnings of scripture, true christians must look for a state of warfare, with this consoling assuraнсе, that the church, like the burning bush beheld by Moses in the land of Midian, may be encompassed with flames, but will never be consumed.

When she was delivered from the persecuting power of Rome, she only experienced a change of

trials. The oppression of external violence was followed by the more dangerous and insidious attacks of internal enemies. The freedom of enquiry claimed and asserted at the reformation, degenerated, in the hands of men who professed the principles without possessing the spirit of the reformers, into a fondness for speculative refinements; and consequently into a source of dispute, faction and heresy. While protestants attended more to the points on which they differed, than to those in which they agreed; while more zeal was employed in settling ceremonies and defending subtleties, than in enforcing plain revealed truths, the lovely fruits of peace and charity perished under the storms of controversy.

In this disjointed and disordered state of the christian church, they who never looked into the interior of christianity were apt to suspect, that to a subject so fruitful in particular disputes, must attach a general uncertainty; and that a religion founded on revelation could never have occasioned such discordancy of principle and practice amongst its disciples. Thus infidelity is the joint offspring of an irreligious temper, and unholy speculation, employed, not in examining the evidences of christianity, but in detecting the vices and imperfections of professing christians. It has passed through various stages, each distinguished by higher gradations of impiety; for when men arro

gantly abandon their guide, and wilfully shut their eyes on the light of heaven, it is wisely ordained that their errors shall multiply at every step, until their extravagance confutes itself, and the mischief of their principles works its own antidote. That such has been the progress of infidelity, will be obvious from a slight survey of its history.

LORD HERBERT, the first and purest of our English free-thinkers, who flourished in the beginning of the reign of Charles the First, did not so much impugn the doctrine or the morality of the scriptures, as attempt to supersede their necessity, by endeavouring to shew that the great principles of the unity of God, a moral government, and a future world, are taught with sufficient clearness by th light of nature. BOLINGBROKE, and others of his successors, advanced much farther, and attempted to invalidate the proofs of the moral character of the Deity, and consequently all expectations of rewards and punishments; leaving the Supreme Being no other perfections than those which belong to a first cause, or almighty contriver. After him, at a considerable distance, followed HUME, the most subtle, if not the most philosophical of the deists; who, by perplexing the relations of cause and effect, boldly aimed to introduce an universal scepticism, and to pour a more than Egyptian darkness into the whole region of morals. Since his time sceptical writers have sprung up in abundance, and