Having thus confidered the paffage of fcripture, I undertook to discourse on, and touched, though very slightly, a very important fubject-so important, and fo often neglected, that frequent hints upon it, can never be out of feafon-I fhall just add a few remarks on the difference be tween holding an error, and teaching one.

Error is infeparable from the mind of man. Humanum eft errare, was the honest confeffion of nature; and a state of grace points out the melancholy truth with ftill greater force. We humbly hope, therefore, that as man and error are so closely united, God will pardon our innocent errors-I mean fuch errors, as have no connection with guilt.

But yet our errors, though innocent as far ast we ourselves are concerned, may to others be the fource of great mischief. While they continue our own thoughts, they affect nobody: but when we fuffer them to get abroad, they be come clothed in words-and perhaps in fuch words, as the text calls the words of man's wisdom.

Thus many excellent men, I doubt not, may have carried the doctrine of faith too high. Them it injured not; every christian virtue per

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haps

haps flowing from it. In their minds therefore the opinion, however erroneous, may still be innocent. But they fall into a very egregious mistake, if they fuppofe, from their own pious feelings, that this doctrine has always the fame effect on others. It may create felf-delufion, and I should fear might have a tendency to make men fatisfied with themselves. Faith is an easy substitute for a good life. Faith, they are fure, they have; and as to works, they hear them always spoken of as of no value; which it is poffible they may be too apt to apply in their own way: fo all is well. It is certainly a very dangerous thing to fpeak flightly of works, left we should give a handle to the natural pravity of human nature.

Thus again, with regard to the other important fubject, on which I touched, as there are many paffages of fcripture relating to the humanity of Chrift as well as his divinity, I cannot perfuade myself, (as fome pious people have done,) that an exact faith on this head is neceffary to falvation. Numbers, I have no doubt, will be faved through the merits of Christ, who conceive him only as their lawgiver, and conscientiously obey his laws; though

they

they may not have thofe exalted ideas of his divine nature, to which our fcriptural rule, I think, fo directly leads. If their holy lives have attained the principal end of a better faith, they ought not furely to be branded with hard names, and confidered among thofe, who deny Chrift before men.

We are fometimes told they ought; because without this exalted faith in the divine nature of a Saviour, the mind cannot attain thofe elevated heights of love, which the gospel prescribes, One fhould think fo indeed: but before we pass thefe harsh cenfures on others, let any of us, who do hold that doctrine, ak our own carnal hearts, whether it purify them in this exalted manner?

At the fame time, I think, we have good ground to cenfure thofe, who publicly raise fcruples. Why cannot they be fatisfied with keeping their opinions at home?-When a man holds a religious opinion with fuch confcientious firmness, that he gives up his temporal interest for its fake; though the opinion may be erroneous, the man is virtuous: his character refpectable.But if, inftead of fuffering manfully for his opinion, he fhould fet it up as a banner, and

call people together under it; he fhould then, I think, look well not only to his opinions, but to his motives alfo. There may be a touch of latent vanity-there may be an over-weening of himself the pride of being at the head of a fect-an oblique view to felf-interest perhaps or fome other undue motive, which may insi nuate itself into his religious views. To propagate any error, is dangerous-but on disputable motives, it is doubly fo. A man is in no way put upon it: of course, he is anfwerable for the confequence. On a question of philosophy in. deed, where an air-pump, or a crucible, is concerned, it matters little but where religion is the fubject, it becomes a point of moment. To be filent, is at least safe. There can be no harm-and I think, no great fhare of modesty

in keeping an opinion to yourself, which has always been opposed by a great majority, and fome of the wifeft, and best men, both laymen, and churchmen, that ever lived.

But it is faid, the examination of truth can do no harm.

None in the world to the truth itself.

None

to the candid, and able examiner. But to the undistinguishing many it may often do great

harm

harm. To anfwer a bold charge,' feems neceffary. But to keep up the spirit of a dispute by continually replying to an opponent, who is determined never to yield, seems more than is neceffary. It may unfettle the minds of wellmeaning people. It may lead them from things of more confequence. It may be offenfive to fee churchmen continually wrangling about points of religion. And though these points may often be of little moment; yet they, who know lefs, may think essentials concerned; and the gospel itself of an unstable nature.-Besides, what was gained in argument, might perhaps be loft in piety-in charity most undoubtedly. Holy wars. have ever been the worst of wars; and fcriptural debates, the moft intemperate.-And what end is gained? They rarely convince. People generally hold their own opinions; and the matter ends, as it began *.

After all, the world hath had enough on thefe fubjects. There is not one of them, which

* Dr. Priestley very juftly obferves, and is himself a notable example of the truth of the observation, that "there is but little reafon to expect, that any man, who "has given the public his opinion on any fubject of im66 portance, will ever retract it." See his Difquifitions, page 206.