superstition of its misjudging professors. Many objections, which have been deemed formidable, apply not to the gospel itself, but to its corruptions. Christianity may be true, though the doctrines of purgatory and transubstantiation are not true; though it is not true that they, who differ in opinion from the majority, ought to be burned as hereticks; and though it is not true that the power of the clergy ought to be raised, as it was in the dark ages of the church, to such an enormous height, as to endanger the liberties of the people and the safety of empires. I instance in corruptions, which are foreign to our sentiments: but are there not among ourselves doctrines, which are no parts of divine revelation, and which prejudice against it enlightened understandings? An intelligent inquirer, before he rejects it, ought carefully to examine, whether the fact is not so; and whether there may not be sufficient reason to embrace the Christian religion, though he does not admit the absurd opinions, which have been maintained by its erroneous advocates.

5. A fifth rule, connected with the foregoing, is, that in examining the evidences of Christianity, we ought to view it, as it exists in the documents, in which it was originally delivered. I mean not that every man is under obligations to study the Greek and Hebrew languages. In the present improved state of knowledge, this study is unnecessary; be

cause he can easily procure books, which will enable him to ascertain the genuine reading of the ancient text, as well as its true interpretation. The translations, which were made of the Scriptures two centuries ago, abound with errours; for Christians at that time were too full of prejudices, and were too much controlled by kingly and clerical authority, to be able to give a correct version; and yet, though these circumstances ought to be known by every man, who has any pretensions to learning, infidels have sometimes not been ashamed to deduce from such erroneous translations objections against the truth of divine revelation.

6. A sixth rule is, that in examining the evidences of the Christian religion, we ought not to reject it, because futile arguments have sometimes been alleged in its favour by weak writers. As all sorts of persons have undertaken to defend the truth of the gospel, it is not to be wondered at, that some of its professed advocates should have injured the cause, which they intended to benefit. But a system may be true, and may have a hundred strong arguments to support it, though injudicious authors may vainly add ten or a dozen feeble proofs; as an edifice may stand firm on its foundation of stone, though the wooden pilasters on its walls contribute nothing to its strength. When infidels triumphantly urge against Christians, Such a proof is worth

nothing, provided it is really weak, they should reply, True, it is worth nothing; but there are, nevertheless, arguments, which are as hard as adamant, and which you cannot resist.

7. Finally, another rule is, that we ought not to satisfy ourselves with a superficial examination of the evidences of Christianity; because the arguments, which are supposed to establish its truth, are many in number and complicated in their nature. The leading proofs, which Christians allege in favour of their religion, may be summed up in a few words as follow : 1. Prophecy. II. Miracles. III. The internal evidence, or the purity of its doctrines and the excellence of its precepts. IV. The unexampled perfection of the character of Jesus. v. The testimony of the Apostles and other primitive witnesses. VI. A chain of tradition, formed by the writings of a succession of authors, from the first to the present century, and which establishes the authenticity and credibility of the books of the New Testament. These several arguments consist of a variety of parts, which afford each other support. To the evidences of the New Testament must be added the proofs of the Old Testament; because the two books are so intimately connected, that they must stand or fall together; for the Christian religion is a system, which professes to begin at the creation, and to be continued down to the resti

tution of all things. A knowledge of so many particulars cannot be obtained without careful inquiry and diligent investigation. As the evidences of

Christianity are thus complicated in their nature, so the objections, which are alleged against it, are also multifarious; for there is scarcely any part of it, which has not been attacked by infidels. A man, who doubts of its truth, has therefore much to do; but he cannot be said to possess a pure and upright mind, unless he gives to every question relating to it the attention, which is due to its importance.

To these observations it may be objected, that if they are just, Christianity must be a system, which is not designed for the world in general; because the majority of mankind, and in particular the common people, have neither leisure nor capacity for such minute attention. I answer: It is not required of them. Experience manifests, that the greatest part of men are intended, not for speculation, but action. If the Christian religion is true, its practical effects, to the man who believes it, must be the same, whether he is able to demonstrate its truth, or not; as the mathematical tables, by which the navigator finds his way across the ocean, are equally safe guides, whether he does, or does not, understand their theory. He is a good Christian, who practises the duties, which the gospel commands; who educates his children in the principles of piety, temperance, and honesty; who prays to God in his

house, trusts in his mercy, and believes in Christ; who on the seventh day joins the publick worship of the church; and during the rest of the week performs his part as a man, a citizen, a husband, and a father; he is a good Christian, though he never reads any book except the Bible, and never heard of a deist or an atheist. But if by any cause he is led to speculate and doubt, he ought not to stop. A little learning will intoxicate his brain: to restore the sobriety of his mind, he must drink copious draughts from the fountain of theological science. If he reads the works of deistical writers, he must also read the best answers, which have been made to them if he studies Hume, and Gibbon, and Paine, he must also study Campbell, and Watson, and Priestley.

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In concluding the subject, I know not, whether I ought to give another rule, that to our diligence, seriousness, candour, and impartiality, we should add prayer to God. I hesitate, I say, whether to offer this rule, or not; because the infidel may be unwilling to admit its propriety, as he must the justice of all the rest. But if he will not pray, he must at least wish, that the divine Being, who formed the human soul, and who is acquainted with all its motions, would enlighten his understanding, and guide it into the path of truth. If he has an honest and good heart, he must ardently desire to know,