ness are neither so dissimilar, nor so numerous, as inattentive spectators are apt to suppose.-Variety of sentiment, which is the life of society, cannot be destructive of real religion. Mere mental errors, if they be not intirely innocent in the account of the supreme Governor of mankind, cannot be, however, objects of blame and punishment among men.-Christianity could never be intended to destroy the just natural rights, or even to diminish the natural privileges of mankind.That religion, which allows the just claims, and secures the social happiness of all mankind, must needs be a better religion than that, which provides for only a part at the expence of the rest.-God is more glorified by the good actions of his creatures, expressive of homage to him, and productive of universal, social good, than he is by uncertain conjectures, or even accurate notions, which originate in self-possession, and terminate in social disunion.-How clear soever all these maxims may be, a certain degree of ambition or avarice, ignorance or malice, presumption or diffidence, or any other irregular passion, will render a man blind to the clearest demonstration, and insensible to the most rational and affecting persuasion. These positions, mere opinions and prepossessions before examination, became demonstrative truths after a course of diligent search; and these general principles have operated in the choice of the sermons, which compose this volume of the principal doctrines of christianity.

But, previous to all inquiries concerning the doctrines of christianity, it is absolutely necessary to establish that of CHRISTIAN LIBERTY for, say we what we will, if this preliminary doctrine of right be disallowed, voluntary piety is the dream of an enthusiast; the oracles of God in the christian world, like those of the Sybils in pagan Rome, are sounds convertible to senatorial sense; and the whole christian mission, from the first prophet down to the last minister, is one long muster-roll of statesmen's tools, a disgrace to their species, a contradiction to their profession, a dishonour to their God!

Christian liberty in Italy is liberty to be a Roman catholic, that is, liberty to believe what the bishop of Rome affirms to be true, and liberty to perform what he commands to be done. Christian liberty in some reformed churches is liberty to renounce what the reformers renounced, to believe what they affirmed, and to practise what they required. But we, who have not so learned Christ, define christian liberty otherwise; and, if we be asked,What is christian liberty? we answer, it is liberty to be a christian. One part of christianity consists of propositions to be believed. Liberty to be a christian believer is liberty to examine these propositions, to form a judgment of them, and to come to a self-determination, according to our own best abilities. Another part of christianity consists of duties to be performed. Liberty to be a practical christian is liberty to perform these duties, either as they regard God, our neighbour, or our

selves. Liberty to be a christian implies liberty not to be a christian, as liberty to examine a proposition implies liberty to reject the arguments brought to support it, if they appear inconclusive, as well as liberty to admit them, if they appear demonstrative. To pretend to examine christianity, before we have established our right to do so, is to pretend to cultivate an estate, before we have made out our title to it.

The object of christian liberty, that, with which a man, who would examine christianity, has to ́do, is a system of christian doctrine: but, having established the doctrine of right, before we proceed to exercise this right by examining the religion proposed to mankind by Jesus Christ, it is absolutely necessary to inquire what we ought, on sound principles of just and fair reasoning, to expect to find in it. I know some truths without revelation. I have a full demonstration in nature that there is one God-that it is impossible there should be more than one-that he is an intelligent Spirit-and that he is a wise and bountiful Being. Should any religion, which pretends to be divine, affirm, there is a plurality of godsGod is not an intelligent Spirit-God is an unwise and an unkind being-I should have a right to reject this pretended revelation. Indeed, should a revealed religion allow my demonstrations, and afterwards explain them in a manner quite subversive of my former explications of them; should it affirm, God is, as you say, a wise and bountiful being, but he displays his wisdom and goodness

not in governing his intelligent creatures as you have imagined; such a moral government I will prove to you, would shew a defect of wisdom and goodness but he displays the supreme perfection of both by providing for such and such interests, and by bestowing such and such benefits, as have either escaped your notice, or were beyond your comprehension. In this case, I ought not to reject revelation, for, although I can demonstrate without inspiration the wisdom and goodness of God, yet I cannot pretend by the light of nature to know all the directions, and to ascertain all the limits of these perfections.

Lay christianity before me who will, I expect to find three things in it, which I call analogy, proportion, and perfection. Each of these articles opens a wide field of not incurious speculation, and each fully explained and applied would serve to guide any man in his choice of a religion, yea in his choice of a party among the various divisions of christians: but alas! we are not employed now-a-days in examining and choosing religious principles for ourselves, but in subscribing, and defending those of our ancestors! A few hints then shall serve.

By analogy I mean resemblance, and, when I say a revealed religion must bring along with it analogical evidence, I mean, it must resemble the just dictates of nature. The reason is plain. The same Supreme Being is the author of both. The God of nature has formed man for observing objects, comparing them together. laying down

principles, inferring consequences, reasoning and self-determining: he has not only empowered all mankind to exercise these abilities, but he has even constrained them by a necessity of nature to do so he has not only rendered it impossible for men to excel without this exercise, but he has even rendered it impossible for them to exist safely in society without it. In a word, the God of nature has made man in his own image, a selfdetermining being, and, to say nothing of the nature of virtue, he has rendered free consent essential to every man's felicity and peace. With his own consent subjection makes him happy; without it dominion over the universe would make him miserable.

The religion of nature, (I mean by this expression, here, the objects, which display the nature of the Deity, and thereby discover the obligations of mankind,) is in perfect harmony with the natural constitution of man. All natural objects offer evidence to all; but force it on none. A man may examine it, and he may not examine it: he may admit it, and he may reject it and, if his rejection of the evidence of natural religion be not expressed in such overt acts as are injurious to the peace of civil society, no man is empowered to force him, or to punish him; the supreme moral Govenor of the world himself does not distinguish him here by any exterior punishments; at most he expresses his displeasure by marks attached to the person of the culprit, and concealed from all the rest of his fellow creatures; and