deed, it did not stand in need; but which, being extorted by the irresistible force of truth, may well be esteemed as a confirmation of its general evidence: since they whose wish and whose interest it was to decry it, yet were compelled, if not to receive it wholly, yet to acknowledge it in part; and thus, like Pilate, pronounced him righteous, whom they condemned; and, like Judas, confessed him innocent, whom they betrayed.

Though God, according to his promise, has always had a seed to serve him, and which might be accounted as his peculiar generation; men who have considered the success of religion as intimately connected with their own well-being, and who have therefore promoted it with a zeal and ardour in some degree proportioned to its importance; yet to the primitive ages of Christianity must we turn our eyes for examples of the most he roic fortitude, and the most disinterested attachment. Other examples may illustrate, but these convince. Modern piety and zeal may edify and warm the heart; may excite our emulation, and rouse up the languishing spirit of devotion. But the trials of ancient times próduced examples so illustrious, that while the heart is affected, the conscience also is enlightened. We are not carried away with

sympathetic impulses, which have no foundation but in the wild dreams of fanaticism, or the tumultuous emotions of enthusiasm. No. The understanding takes a share in the impression: we approve while we wonder; and our reason is as much convinced by the evidence of truth, as our passions are captivated by the power of what is singular and extraordinary.

When we review those times in which such great examples occur, we are led to make comparisons that are by no means flattering to the present age. The characteristic feature of the times in which we live is indifference to religion in general. The power of godliness is neglected; and shall we wonder that the form of it should be slighted and despised? Under the pretence of emancipating the human mind from the bondage of superstition, the common offices of devotion have been decried. From the affectation of candour we have sunk into listlessness; and have tamely suffered a daring spirit of infidelity to oppose, and a specious heresy to undermine, the interests of Christianity; because we have been apprehensive that our firmness would be stigmatized with the odious name of bigotry!

It has indeed been always the unhappy

fate of mankind to run into extremes; and in matters of religion this perverse bent of human nature has principally discovered itself. Lukewarmness and intemperate zeal have, each in its turn, proved unspeakably injurious to the Christian cause. The former silently and secretly saps its foundations; and though its progress be slow and insensible, yet its effects are too fatal not to alarm the friends of religion. The latter has exposed the cause it professed to patronize; and, by its wrong and preposterous methods of defence, has, in instances too numerous to be recounted, but too melancholy to be forgotten, afforded the enemies that opposed it an occasion of triumph, which the merits of their own cause by no means entitled them to claim.

The children of wisdom, while they feel their better hopes secured by its promises, cannot grow indifferent to its interests, nor look on the insults which are from time to time offered to its most sacred and awful obligations, with the coldness of unconcerned spectators. They cannot see its holy institutions slighted, or its essential doctrines blasphemed, without lamenting that degeneracy of mind and manners, which is the fatal origin of all. They cannot but tremble at the

probable, I will not say approaching, issue of such ingratitude to Heaven for its unspeakable gift.

But the wisdom which they are taught to value, they know how to defend. The spirit which it inspires is first pure, and then peaceable, gentle, full of good fruits, easy to be entreated, without partiality, and without hypocrisy. Their candour does not make them lukewarm, nor their zeal uncharitable.

The Epicureans of antiquity, and the infidels of our own days, arrogantly boast of their high achievements, in snapping asunder the chains of superstition; and in the execution of their desperate purpose they go forward with unshaken fortitude, and unremitted alacrity. Must we then grow supine and inactive, when the danger is more imminent and threatening? Must we affect the petty popularity, which arises from flattering the prejudices of men, instead of aspiring to the glory of saving their souls? Far be such complication of meanness and perfidy from the children of wisdom.

We are exhorted to contend earnestly for the faith once delivered to the saints: and our Saviour has given us this awful warning, that if we are ashamed of him and of his words in this adulterous and sinful genera

tion, of us also will he be ashamed when he comes in the glory of his father, and with his holy angels." But if we confess him before men, if we vindicate the honour of his gospel by a well-conducted opposition to those who would discredit its divinity, or corrupt its doctrines; if we justify our zeal by our practice, and thus glorify that holy name by which we are called, he will most certainly acknowledge us in that day, when his approbation will be the highest reward that an immortal spirit can enjoy.

The sincere and well-informed advocates of the gospel, while engaged in the justification of its principles, and the support of its interests, are careful not to lavish their activity on subjects of remote effect, or barren curiosity. Wisdom reserves its vigour for exertions worthy of its own noble aims; and if it be zealously affected, it is in a good thing. Actuated by such motives, and placed in such circumstances, it not only defies all the arts of calumny, but challenges some tribute of praise. The everlasting truths of the gospel, with which the welfare of mankind is most nearly connected, demand our serious regards, and justify the warmest efforts of zeal, directed by knowledge, and tempered by philanthropy.