whether they consist in unwarranted speculation, illogical inferences, in hostility and acrimony against others, or unreasonable boasting of themselves and their sect, we justly ascribe them to a want of the full, and perfect understanding of the Scriptures, and of that spirit of caution, humility, and mutual love, which they so beautifully, and so frequently, inculcate.

However varied, therefore, the view may be which we take of the past and present state of Christianity in the world; we find, when we reflect well and reason justly, that the authority of the Scriptures stands on its own grounds, unimpeached and unimpaired; and while we acknowledge the errors, and follies, and imperfections of Christians themselves, we must, on all occasions, but more particularly in fair and logical discussions with Sceptics or Deists, make a distinction between Christianity, as it is found in the Scriptures, and the errors, abuses, and imperfections of Christians themselves, and impute blame to that quarter alone where it is exclusively due. Here his lordship remarked, that "he always had taken care to make this distinction, as he knew enough of Christianity to feel that it was both necessary and just."

I said, his lordship acted right in doing so, and that it would have been fortunate if all, who have doubted or denied the truth of Christianity, had adopted the same course. But we find the contrary to be almost universally the case. We can trace in the writings of all those who have expressed doubts of its Divine authority, or who have altogether denied it, as well as among those who privately acknowledge or profess such opinions, the sources from which they have chiefly drawn their notions of Christianity. They have been formed rather from the writings of Christian authors, and from the review of the progress which Christianity has made, and the effects which it has produced on society, than from a minute and attentive examination and study of the Scriptures. We may justly conclude this to have been the case, from the scope and tendency of the writings of unbelievers. I know no sceptical writer, who, influenced by fair reasoning and candour, has made a distinction between the Scriptures themselves, and the abuses made of them by Christians; and who, dismissing the consideration of Christianity as it is held, and appears in the world, has set himself to a free, unbiassed, full and complete investigation, and refutation of

the truth or falsehood of the Scriptures. It is true that their writings show that they have looked into the Scriptures, from the quotations they make from them; but there is no evidence to prove that they have even patiently and perseveringly studied them, by carefully comparing one portion with another, and endeavouring to find out their true meaning and import. On the contrary, all the infidel works, which I have seen, are occupied in refuting, or ridiculing those partial or distorted views of Christian doctrines which different sects, or individual authors, have maintained; or some absurd and extravagant notions which, in one age or other of the church, have had their admirers and followers. They expatiate upon the errors and absurdities,-the crimes, vices, and follies, the contradictory creeds, the jarring decrees of councils,-the incredible tenets and monstrous opinions of individuals,-their never-ending disputes and controversies,—the tyranny, wealth, and luxury of ambitious priests,their hostility to the progress of science, and to the happiness of society,-the bloody persecutions and wars which they have been the means of kindling, the absurd ceremonies, and preposterous dogmas of some churches, and the jealousy,

D

hatred, and animosity, and the interminable war of opinions which have existed in every age of the church, and still are observable in the innumerable sects and parties into which it is at present divided. The writings of Hume, Gibbon, Voltaire, and all others of the same class, are entirely occupied with these topics. That men of such extraordinary talents and penetrating judgment, should be so enslaved by prejudice, as not to discern, or if they did, so lost to candour, as not to acknowledge, that all they have said might, or might not, be true as applied to Christianity blended and displayed in the writings, and lives, of Christians, while the Christianity of the Scriptures remained untouched, justly excites our wonder. But we are the less surprised that their followers, and admirers, should commit the same mistake. Where is the sceptic who has not already formed in his mind some notion of the leading doctrines of Christianity, derived from one or other of the impure sources already mentioned? So that before we can engage him on clear and definite grounds, we require to remove from his mind the erroneous views which he has imbibed, and to instruct him in those sound maxims, drawn from the Scriptures, in which all, or the majority of Christians, agree.

"What I have said will, I hope, have made the distinction clear between the Christianity of the Bible, and the Christianity of men; and enable you to be on your guard against the prejudices arising from the error of blending them together in an argument on the divine origin of the Scriptures. You will also see the reason why I have enlarged so much on the subject. My desire is to limit the inquiry to its proper and legitimate object. I do not attempt to prove that any par ticular creed, confession, or books, or form of church discipline or government is divine. This would be impossible; as, although these are all founded on the Scriptures, or at least said to be so, yet, as they are expressed in uninspired language on the one hand, or mixed with human devices and inventions on the other, so they must partake more or less of a mixture of error, or of what cannot be clearly or unequivocally proved to be the truth.

"Still further to clear the subject, and remove all source of cavil and embarrassment, I shall assume no weight to my side of the question from the superior morality of real Christians, or their eminence, talents, and judgment. The importance of this concession will be understood if you