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did not institute an "ecclesiastical hierarchy; "that its powers and usages were not formed "at once; and that the apostolic times were different from those that followed.*" Christ addressed himself to the understanding of men. The apostles discarded all dominion over conscience; and assumed only the humble character of the servants of men for Jesus' sake. The New Testament directs us to try all things, to try the spirits, to prove all things, and to search the Scriptures. It is the generous principle of the gospel, that among Christians no one is master, but all are brethren. It is therefore unjust to impute to Christianity the authority of councils, the power of the Pope, and the domination of the clergy.

So far is it from being true, that the gospel favours tyranny and superstition, that it was, by having recourse to the New Testament, by appealing to its authority, and by returning to

*Voltaire, Dictionaire Philosophique, p. 121, 129. H (Jesus) n'institua point de Hiérarchie Ecclesiastique de son vivant. Ni la Hiérarchie, ni les usages ne furent établis tout d'un coup: les temps apostoliques furent différent des temps qui les suivirent.

its pure dictates, that the Man of Sin, who exalted himself above every thing called God, was, in many countries, dethroned; and the gross corruptions of Popery were discarded. From the New Testament are drawn the strongest arguments against superstition and intolerance. The New Testament has supplied men with the most generous and liberal sentiments, by which to overthrow the claims of priests, and to defend the rights of conscience. The ablest advocates for Christianity have been warm friends to free inquiry; and they, who, with the greatest spirit and strength of argument, have exposed the folly, the wickedness, and the evils of implicit faith, have been the best friends to the gospel. If any of its ministers preach for filthy lucre, lord it over God's heritage, and seek for honour and great things, they have not the spirit of Christ; but depart from the principles of his religion.

Be not seduced then, my friends, by those who confound the gospel with superstition, and Christianity with priestcraft. Study the New Testament. You will see that it affords. no countenance to either. Do not suffer your

selves to be imposed upon by the representation of those who fallaciously blend together things as different from each other as heaven. is from hell. Be on your guard; lest, instead of exerting your own judgment, you only exchange masters; lest, instead of subscribing implicitly to the dictates of a priest, you surrender your understanding to the wit of an infidel. The understanding may be as much enslaved in one instance as in the other.

Tell

Say, honestly, if this be not the case. us ingenuously, whether a disposition to discredit the principles of religion doth not arise from being captivated with the sallics of wit and genius in infidel writers, or companions; from an high opinion of the freedom and boldness of their manner of thinking, from regarding them as men of spirit? Doth not your bias in favour of their sentiments proceed more from these causes than from a calm examination of the subject? Is not inclination towards unbelief more the effect of compliment to their genius who support it, than the result of conviction and inquiry? This certainly is often the case. Authority has great sway

among infidels as well as believers. The former are not wholly averse to securing an influence similar to that of priestcraft.

Be not deceived by pretences and appearances. The submission of the understanding to human dictates is the same; equally degrading and unmanly, whether ye reject or receive Christianity upon the word of others. Piiety is recommended to you as an attainment, which you are to cultivate only on free inquiry and full conviction. Fear not, lest you should afford any countenance to the avarice, ambition, and intolerance of priests, by becoming the friends of religion. Religion, the result of trial, the effect of rational persuasion, will render you the most firm, consistent, and generous friends to liberty; the most steady and uniform enemies to superstition and priestcraft.

Another class of young men are diverted from the pursuit of religion, by the difficulties which they conceive attend the belief of revelation, and by the numerous objections to which it lies exposed. "My unbelief, and my "aversion to religion, (said the Prime Mi

"nister of a Foreign Court, whose infidelity "soothed him in the vices, by which he at last "fell a sacrifice to public justice) were found"ed neither upon an accurate inquiry into its "truth, nor upon a critical examination of "those doubts that are generally made against "it. They arose, as is usual in such cases, "from a very general and superficial know"ledge of religion on one side, and much in"clination to disobey its precepts on the other, "together with a readiness to entertain every "objection which I discovered against it *.”

If ye should find your minds, brethren, in such a situation, so affected towards revelation, be persuaded to reflect, with calmness and candour, upon the nature of those difficulties which tempt you to doubt of the principles, or to disregard the practice of religion. Do they really possess that weight and force, which you are ready to ascribe to them, when they come recommended by brilliancy of wit, or poignacy of ridicule +? From whence do they arise? Are

Narrative of Count Struensee's Conversion, p. 209. + The truth of our religion, like the truth of common matters, is to be judged of by all the evidence taken to