us into bondage: to whom we gave place by subjection no not for an hour; that the truth of the gospel might continue with youa. Thus the apostle exemplified his own position, that he could do nothing against the truth, either negatively or positively; either by opposing it himself, or by tamely acquiescing in the opposition of its enemies.

All truths are not of equal moment, or supported by evidence equally clear; in matters of a doubtful nature, concession therefore is ultimately of more advantage to the interests of truth than contention. We should, however, be careful what points we assign to the class of dubious and unimportant controversy. Indifference, under the mask of moderation, has made so many grants by way of accommodating the gospel to what has been sanctified by the plausible name of reason, that very little seems left to distinguish it from a system of mere theism. Hence some men have violently wrested the divinity and atonement of our blessed Saviour from the Christian scheme, under the pretence of reducing it to a greater degree of simplicity, and of rendering it more consistent with the prejudices of Jews, Mahometans, and infidels of every class: not con

Gal. ii. 4, 5.

sidering, that in those prejudices the great cause of Christianity must be lost; and before them not only its peculiar doctrines, but even the more essential parts of moral and religious duty, must give way.

If we must yield to preconceived opinions by way of accommodation, why not to practices which have been rendered familiar by custom, and to institutions which have on them the venerable stamp of long prescription? Some have told us, that we shall never convert the unbeliever, till we indiscriminately and avowedly abandon those doctrines which are called mysterious: and of late one daring adventurer in the field of reformation has thrown aside the common restraints of modesty, and, with an effrontery equally singular and insulting, has informed the Christian world, that there is no prospect of converting the Mahometans, unless they have a sanction from the church to continue in the practice of polygamy b!

Amidst the claimants of truth, who are be gratified? Amidst the various projectors of reformation, whose plans are to be adopted? Many set up pretensions to exclusive preference: all assert their privilege of being coolly and impartially heard. Let therefore Thelyphthora, vol. ii, p. 85, &c. C

b

all be heard; though in the mass of human opinions, and amidst the conflict of human passions, all cannot be satisfied.

There is a spirit which seems to be always discontented, till its wildest claims are allowed; and which, having been turbulent under injudicious restraint, becomes tyrannical when in possession of usurped authority.

But let not the freedom of enquiry be shackled. For if it multiplies contentions among the wise and virtuous, it exercises the charity of those who contend. If it shakes for a time the belief which is rested only upon prejudice, it finally settles it on the .broader and more solid basis of conviction.

Truth assuredly has nothing to fear from the opposition of its enemies: and the children of wisdom are not to be seduced from their persuasion of its excellence, by the subtlety of the sophist, or the calumnies of the scoffer. They know that its origin is from above; and that an almighty arm protects and secures it. They do indeed deplore that malignity of heart, and that blindness of understanding, which too frequently appear in the designs of its various adversaries, either to pervert its principles, or to obstruct its genuine influence: yet they have too much respect for their cause, to disgrace it

by the base and unnatural aid of persecution; and they have too much confidence in their own strength, to shrink from a contest in which the triumphs of error are precarious and transitory.

They are convinced, that the weapons of the Christian warfare are not carnal, but spiritual; and that our religion, though protected by human power against violence and outrage, for the sake of preserving its members in peace, yet is to make its way in the world only by the force of evidence; and to keep its ground as well by the moderation as by the abilities of its advocates.

The liberal spirit of the Church of England, and the general cultivation of science, as they render religion among other things an object of attention and investigation, must be expected to expose it also to the objections and doubts of those, whose enquiries have been conducted upon wrong principles, or who have not fully considered the arguments by which it may be most successfully defended.

Conscious of the difficulties in which the moral Governor of the universe seems to have left many interesting topics, reflecting on the different degrees of vigour which belong to different understandings, and sensi

ble of the various lights in which the same question presents itself in various circumstances, the friend of truth is more ready to enquire than to dogmatize, and to inform than to condemn. There is an opposition which he considers as of a more enlightened and liberal kind; which is conducted with temper and decency; which has not for its object those licentious and immoral views which have been justly charged upon the more popular systems of infidelity; and which, instead of proving injurious to the great cause it attacks, will be eventually the means of confirming its authority, and of illustrating its principles.

Such opposition excites a keener attention not only among the adversaries, but the friends of the gospel. It brings forward into open day those evidences, which are dimly and indistinctly perceived by both. It clears them from every useless incumbrance which tends to obscure their lustre. It confirms and sanctifies the faith of the Christian; it humbles the arrogance, where it cannot overcome the prepossessions, of the infidel: the inquisitive are instructed; and the im partial are completely and unalterably convinced.

Among the teachers of the Christian reli