imprudent in communicating to his children a knowledge of the lofs they had fuftained by his folly; and we should rather have expected that Cain's refentment would have been levelled at Adam than at Abel. What other disadvantages we derive from the fall of Adam, I know not; that we are lefs perfect than he was, I believe not: Had he been perfect, he could not have fallen; and had not his will been free, the trial of his obedience would have been a farce. I am perfuaded, beyond a doubt, that Adam and every one of his defcendants might fafely, juftly, and truly thus address their maker- Thy juftice O

God, could not give me, in this ftate of probation, a foul exalted by virtues: thy mercy O Father, could not give me a foul deformed by 'vices these must be my own, and I must anfwer for them. Thou haft left my will free;

not that I might do evil, but good by choice.' Thefe fentiments are dictated by reafon; a faculty given by God himself for our government; and is the beft we poflefs. How then are we blameable in difbelieving every dogma which the rejects? Wherever they are found, however graced, however taught, however followed; if they counter-act that excellent precept-Do as you would be done unto: if they ftrike at, or even leffen one attribute of the Almighty, particularly that of infinite benevolence; I reject them with contempt. In this predicament ftands pre

deftination

destination and election. They are recorded as doctrines taught by the Son of Man; the Son of God: God himself in a history we call Sacred : written indeed by men; but men, it is faid, infpired by the Holy Ghoft, which is the Spirit of Truth and Knowledge, proceeding from God Read again my friend what I have extracted from thence upon this interefting fubject; with my remarks thereon, page 68 to 75; I will wait for you.What is your conclufion? That God is unjuft: or the Scriptures have been corrupted. The former, you cannot believe: the latter you may. In examining thofe fcriptures, I have pointed out a variety of abfurdities, improbabilities, inconfiftencies, and contradictions; which in any other book we should call falfehoods. The fource of thefe could not be in the Fountain of all Wisdom and Truth, St. Paul, in his fecond Epistle to Timothy, ch. iii, v. 16, fays All Scripture is given by inspiration of 'God.' And St. John, ch. xiv, v. 24, informs us-that Jefus himself (a little before his death) faid to his difciples- But the Comforter, which is the Holy Ghoft, whom the Father will fend in my name; he fhall teach you all things; and bring all things to your remembrance, whatfoéver I have faid unto you.' Two of these difciples, Matthew and John, wrote the Scriptures under this influence: Mark is fupposed to have wrote his under the direction of St. Peter and Luke

R 4

Luke (under that of St. Paul) fets off with telling us, that he had perfect understanding of all

things from the very firft.'. The Scriptures that were written by these men, fo influenced, were intended, we will fuppofe, for the instruction, converfion and better government of mankind: promoting at the fame time, their happiness in this life, or infuring it to them in another. To this end they ought to have been clear, and unanimous in their first premises; and from thence have deduced confequences, in an easy artless manner, that would have carried conviction to every common understanding. If our God condescended to give us inftructions, furely it would be in a language we understood. If he delivered to us his precepts, certainly he would give us understanding to receive and apply them; otherwife, to what end were they given? But with this perfuafion, this hope; in vain do we fearch the Scriptures. Morality and myftcry are so strangely blended, that the brightness of the former, is obfcured by the darkness of the latter. The practice of moral virtue, being the eternal and unchangeable law of God, is the effence of true religion, and without it, no religion can be acceptable to him. But the mysteries here complained of, have occafioned, not only neglects, but the most inhuman violations of morality in the profeffors of Chriftianity. If they were neceffary to establish and fupport that religion; no

wonder

wonder they were fanctioned by it. And is it poffible that Chrift was the author of this religion? And, that he not only forefaw, but foretold thefe exceffes, as the certain confequences of its introduction? Could the God of Peace declare that he came not to give peace on earth, but divifion, fire, and the fword? And yet these prophetic declarations, are found in those Scriptures *. Read thefe likewife again; and again you will fay-God is unjuft, or the Scriptures corrupt. Thus circumstanced; the determination is made: No additional weight is neceffary to make the scale of uncorrupt Scripture kick the beam. These corruptions must have taken place foon after the death of Jefus, and from that time faith has required more than reafon can grant. This being the cafe, Why are they not corrected? Why are we to profess a belief, we do not understand, or rather do not believe? If we conform to the church ceremonies, we ufe a duplicity to the Almighty, which would cover us with fhame, if detected in ufing to a fellow creature; if, in answer, it should be faid-You find fault, because you are ignorant of those things: and therefore fhould apply for inftruction to your paftor, who has been educated, and, under the influence of the Holy Ghost, appointed for that very purpose -Alas! what information can a liberal mind de

rive from the polemical preachings and writings of our clergy? They are under a neceffity of doing both profeffionally; and I apprehend they are not at liberty to correct either in private converfation. The Liturgy is the rule of public worship: the Articles and Catechifm of the eftablished church is the rule of public instruction: and to depart in the leaft from thofe, would be a violation of their most folemn engagements. Engagements formed, for the greater part, in an age of extreme ignorance; and forced upon our clergy at an age, in which they are incapable of diftinguishing their great defects. Which ever of the articles they touch upon; however unintelligible; however abfurd; whatsoever spirit they breath, however contrary to the divine precepts of morality; they muft defend. Bound by their oath, and awed by authority, can they do otherwife? And yet, what are they doing when they do this? I will not urge the queftion; but rather draw a veil over that which perhaps ought not to be fhewn publicly, till another reformation has removed the evil. It has been remarked that men defigned for the priesthood, ftudy divinity as a fcience; and that to comprehend and preach the myfterious parts of it with fuccefs, is oftener the lot of dullnefs, than of genius. Most of the corruptions upon which are founded, or at least, which have tinctured our creeds, articles, and ceremonies; must have taken place in the first

ages