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distinction, therefore, between what is absolutely contrary to reason, and that which is above her grasp; between the faith that is found in the word of the infallible and everliving Gon; and that which has originated in the gloomy fancies, or perverted metaphysics, of erring, mortal man. To the former species of faith, reason submits itself with a willing acquiescence; casting down imagi "nations, and, every high thing that ex"alteth itself against the knowledge of GOD," "and bringing into captivity every thought વ to the obedience of CHRIST." With respect to the latter, appealing to the dignity of its own nature, and the authority of that gospel which is the perfection of reason,' it resists a vassalage which is in opposition to both, and scorns the degradation of a merely human yoke.

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Nor, can we allow the calumny to pass unnoticed, that the great majority of the Established Clergy do not preach the gospel; a calumny involving two distinct charges; first, that of their attaching too great importance to good works; and, secondly, that of their not enforcing at all, or not enforcing sufficiently, what are considered, by their opponents, as the great, peculiar, and characteristic doctrines of the gospel. Both particulars require some consideration, as such a

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misrepresentation of the preaching of the Established Clergy tends to inspire the "com

mon people" with doubts as to the sincerity of their legal spiritual instructors; and to lessen, in their estimation, the value of the personal, relative, and social duties.

That the preaching of the majority of the Established Clergy is frequent and full on the necessity of "good works" as the fruits of faith, is not intended to be denied: and as they derive their authority for so doing, from the example of CHRIST and his apostles; from a knowledge of human nature; and from its salutary tendency to improve and beautify society; it should seem, that their practice deserves respect and applause, rather "than railing accusation."

To prove from scripture, how indispensable the observance of the moral law is'in the character of the christian, would be to transcribe a considerable part of the discourses of our blessed Lord; and of the epistles which were written to the early churches, and to the Jewish and Gentile converts, by his apostles after him. Indeed, if we do not refuse credit to St. Paul, we must believe that one great purpose of CHRIST's sacrifice, was to establish the empire of moral virtue in the world: "for "he gave himself for us, that he might re

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❝ deem us from all iniquity, and purify unto "himself a people zealous of good works ;" and while the same great Apostle recommends. to the believers a devout attention to "what"soever things are true, whatsoever things are honest, whatsoever things are just, "whatsoever things are lovely, whatsoever "things are of good report," he gives a "he specific command to those early and regu larly constituted preachers of the word,' Timothy and Titus," to exhort and teach "these things." But a more venerable authority than even that of Paul presents itself, to prove the insufficiency of all belief, unless accompanied by a practice of the commandment, and implying, consequently, the obligation imposed on the Ministers of the gospel, to enforce, in their spiritual instructions, the necessity of good works to everlasting salvation. "Not every one, says the blessed Redeemer," who saith "unto me, Lord, Lord, shall enter into the "kingdom of heaven, but he who doeth "the will of my Father which is in heaven.' Surely no higher sanction need be sought by the Clergy, for their setting forth the commandment in all its force to the hearers of the word; no clearer evidence need be required, of their bounden duty to present, frequently and distinctly, to the consciences

of their congregations, the momentous truth, that without practical holiness and moral virtue, "no man shall see the LORD."

But the Clergy find another powerful reason for their system of practical preaching, in that knowledge of human nature, which may be attained even by superficial reflection, and common experience.

That man, indeed, must have very little insight into the human heart, who is not. aware, that its strongest propensities are on the side of folly and sin. It is a bias that was given to our nature at the Fall; has de-* scended through every age; and is diffused over all our race. Revelation is full upon the humiliating fact; observation confirms it; and conscience, when it is honestly consulted, and impartially heard, sets its seal to its truth. Man, at his creation, seems to have had the constituent principles of his intellectual nature, disposed with the utmost order, harmony, and beauty; his will subordinated to his conscience; his passions subjected to his understanding. When he fell, however, this order was subverted, this harmony was destroyed; the will threw off its allegiance; the passions revolted from their duty; and both united to domineer over the whole man. Hence he has become a creature of wild and irregular desires; of false estimates;

and perverted views; strongly inclined to follow wherever the will may lead, and to perpetrate whatever the passions may dictate. It is possible, indeed, that this perverseness may, in some little degree, be rectified in the few, by education, philosophy, or experi ence; and that for them, therefore, a full and frequent view of the precept may be the less necessary: But the multitude will feel its undiminished influence; and the "common "people," unaided by any calm views of the propriety, or utility, or pleasure, of moral virtue, will discover no reason for practising what their nature so strongly inclines them to neglect; unless, in their religious instruction, perpetual recurrence be had to those holy commandments, which specify every branch of christian morals; denounce perdition on their habitual violation; and promise life eternal to their steady observance. Here, then, is another ground on which the Established Clergy build their authority for preceptive preaching.. The fallen nature of man requires it. It requires, that the rule of life laid down in the gospel, should unceasingly be set before his eyes in all its clearness, and urged upon his conscience with all its merited force; that the divine injunction should be full-frequently applied to his will, to rouse it to what is right; and the divine

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