public good, in the first instance, it is hardly likely, that their inquiries, into its truth, will be perfectly fair.

Mr. B. So far as the presenting a faithful statement, of all, that is known on the subject, is concerned, such collectors of ancient testimonies, have long been open to detection by their adversaries; but, these, having brought no counter-statements, the unlearned have a right to conclude the former are correct. As to opinions, formed upon such collections, they must, of course, be tried by their intrinsic worth, and the degree to which they are borne out, by the authorities, adduced. In the fact, of the matter being equally open to all parties, consists the real ground of confidence.

Edward. But, considerable allowances, I think, ought to be made, for the partiality, which it is natural a man should feel, for any line of argument, which he may have struck out. I can hardly imagine any one so entirely destitute of personal feeling, as to examine a matter of deep interest, when his view of it appears nearly established, with the same equal mind, with which he commenced his inquiries.

Mr. B. But, others do not feel this predilection; many, perhaps, are opposed to it. There is a tendency, no doubt, in the minds of some, to distort facts, so as to further an hypothesis; but, since this exists, on the one side, as well as the other, we are pretty certain, that neither will allow the other to continue the publication of false statements, uncontradicted.

Edward. But, readers are prejudiced, as well as writers. Those, who wish to find Christianity true, are not likely to examine statements in its favour, with that degree of severity, which the subject requires.

Mr. B. That some do not, is certain; but, knowing your liability to err, in this respect, you can the more diligently guard against it.

27 Why have the unlearned a right to conclude, that the ancient testimonies, on the subject, are presented to us correctly?-28 For what does Edward think considerable allowance is to be made ?-29 In what does Mr. B. suppose, there is an antidote to this partiality, in Christian writers ?-30 How does he meet Edward's difficulty, in respect to readers, as well as writers ?

Edward. But, if the generality of readers do not, one very material point is gained against Christianity, viz. the alleged general superiority of the Christian advocates, over their antagonists, is accounted for, and no argument can be drawn, from the fact of the prevalence of the religion, and its successful resistance of all the attacks, that have been made upon it. All argument, founded upon the conduct, also, of the defenders of Christianity, must depend upon the probability, that they were neither deceivers, nor deceived; but, surely, this probability is much diminished, by the causes just mentioned; and how, then, can it be inferred, that Christianity must be true, because it has been advocated by wise, and good, and learned men?

Mr. B. It cannot be inferred, that it must be true; but, that it probably may be true, is not an unfair conclusion. The possibility, that such men have been deceiv ed, must certainly be allowed; but, from this, we can only infer, that their example, alone, is not a sufficient reason, for embracing this religion; and, that their reasons for so acting, ought to be examined, rather than implicitly received.

Edward. But, in addition to prejudice, in favour of Christianity, the clergy (on whom the task of defending it is naturally devolved), must have been interested, as well as prejudiced, advocates.

Mr. B. Are you sure, that you can establish that point?

Edward. Many of the most eminent obtained high preferment.

Mr. B. But, was it in consequence of their labours in this cause? Was preferment a probable consequence? I mean, so far as to induce the clerical advocates to defend it?

31 What does Edward suppose is a material point gained against Christianity-32 On what does he suppose the argument, founded upon the conduct of the defenders of Christianity, must depend ?-33 What reply does Mr. B. make to this?-34 What does Edward say of the clergy, who were the advocates of Christianity ?-35 What reply is made to his assertion, that many of the most eminent obtained high preferment?

Edward. I cannot say, decidedly; but, it appears to me, no very improbable supposition.

Mr. B. A more correct knowledge of church history, would have taught you to form a very different conclusion. But, whom do you regard, as the more eminent defenders of Christianity?

Edward. My knowledge of the subject is only very light; but, the names, which more immediately occur to me, are those of Sherlock, Butler, Warburton, Watson, Porteus, Lesley, Leland, Bentley, Clarke, and Paley.

Mr. B. In general, what should you think of the intellectual powers of these men?

Edward. Very highly.

Mr. B. You would not, then, think them liable to be deceived, where they gave sufficient attention to the subject?

Edward. Not unless their wishes, to find some opinion correct, biased them.

Mr. B. And you will allow, that to this subject, they did give sufficient attention?

Edward. Certainly: their superior advantages, arising from their intimacy with it, is one of the things, which, I think, goes far to account for their superiority over their antagonists. What chance could such a man as Paine have with Watson, even supposing the former had been right? But, the fact of their superior advantages, does not exclude the probability of their being prejudiced and biased, by their wishing to prove Christianity true.

Mr. B. As to their wishes, in early life, we know nothing; and, it is too much, to take it for granted, that they only inquired into the truth of Christianity, after they had pledged themselves to support it. But, passing over that, do you think, they were originally strongly biased in favour of the established creed, or not?

36 Who are named, as among the more eminent clerical defenders of Christianity?-37 What were their intellectual powers?-38 Does Edward think they could have been deceived ?-39 Mr. B. asks him, if they gave sufficient attention to the subject-how does he reply to this ques tion?-40 What does Mr. B. say, is too much to take for granted?

Edward. Not, perhaps, strongly; but, still, in such a measure, that they would be contented with less proof, than would have satisfied men of their acuteness in other subjects.

Mr. B. What, then, is your idea of the nature of the evidences of Christianity? Is its proof so strong, as to put the matter out of all doubt; or, merely such as to persuade, in conjunction with prejudice and interest? I presume you would not assert, that these celebrated men were conscious, they were defending a bad cause?

Edward. Certainly not; but, the second position appears to me so far probable, as to deserve serious consideration: if the first were admitted, of course the whole ground of controversy would be given up.

Mr. B. Nevertheless, as the first affords the most natural, full, and sufficient reason, for the conduct of those, whom you allow to have been very superior men, even after all the deductions, that can reasonably be made, the fact, that such men have been the defenders of Christianity, must afford some degree of probability of its truth; but, admitting the second to be more correct, how comes it, that there has been no honest man found, among all the numerous and learned Christians, of all classes, who have undertaken the defence of that religion, to avow the truth? You acknowledge the ability, the acuteness, the learning, of those you have mentioned; and the list might, without much labour, be greatly extended. Now, how does it happen (if there was any weakness or defect in the evidences), that they should have all professed the same conviction, have all pushed the matter into notice, and courted a discussion, which they knew would prove fatal? We have instances of men changing one modification of Christianity for another; relinquishing preferment, and exposing themselves to persecution, for conscience sake. But, where are those men of sound mind, who, after a full investigation, have renounced the relig

41 In the form of two positions, relating to the evidences of Christianity, what question does Mr. B. ask Edward?-42 How does Edward reply to it?-43 Admitting the second position suggested to be correct, what question does Mr. B. ask, as involving an extraordinary fact ?—44 How does he illustrate this question ?

ion itself altogether? Do you think, you could bring forward any twelve men, of competent talents, and learning, who are known to have been free from all bias against Christianity, and who can be proved to have fully examined into its claims, who yet rejected it? You think much of the power of prejudice; but, I will remind you of a set of advocates for Christianity, who have been accused of a spirit very opposite to prejudice, and equally powerful-a love of innovation and change; advocates, indeed, who have not left formal written treatises, but, whose works will be remembered, whilst the world lasts. Were the reformers, whose blood was poured out like water, men of light minds, prejudiced, and interested? When they burst from the yoke of Rome, would they have retained that of Christ, had they doubted the verity of his religion? Would it not have been as easy to die for Deism as for Christianity? Were the rack and the stake likely to endear the profession of that name? No, no! When Luther stood in the Diet of Worms, with the fate of Huss before his eyes, and said, "Thus I believe; I cannot do otherwise-God help me!" his faith was not weak, nor ill grounded: when Ridley and Latimer expired in the flames, they had not lightly discriminated between the religion of Christ, and that which condemned them to death. They knew, there was a reality in Christianity: they feared not man, who was able to kill the body, but God, who, after death, could destroy both body and soul in hell. Of the names you mentioned, some were men of remarkably independent mind; of a cast of character, that scorned subjection to the dictates of any man, or set of men; who injured their own interests in life, in consequence of their freedom in speaking and acting. Is it probable, that such men, would have suffered their minds to be blinded in that, with which they were most conversant? You just mentioned Leslie,

45 What questions does he ask, as to persons, having examined the evidences of Christianity, and then having rejected it?-46 To what other set of advocates for Christianity does Mr. B. advert ?-47 What questions does he propose in respect to them?-48 What does he say of Luther, and of Ridley, and Latimer ?-49 What is said of the independence of some of these men?