tion was introduced in its place. For many centuries the course of this world, (I speak of the European part of it,) was a course of Popery; and so powerful was it that those who ventured to resist it did so at the expense of every thing that was dear to them on oarth. In this direction it ran till the Reformation. Since that period there has been another turning of the tide. Several nations have become protestant, and yet the course of this world goes on, and Satan has great influence amongst us. He has no objection to our laughing at superstition, provided that in any form we remain the slaves of sin. The world of late years has not directed its course so immediately towards superstition, as towards a criminal carelessness and infidelity. Formerly the minds of men were so bent on uniformity in religion as to require it in civil society. Now they tend to the other extreme; and are for adınitting any kind of sentiments even into religious society. In short, the propensity of the world in this day is, to consider all religious principles whatever, and all forms of worship, even those which are of divine institution, as of little or no importance. It' is from this cause, I am afraid, Crispus, and not merely from a better understanding of the rights of conscience, that a great part of the lenity of the present age arises.

Crisp. Be it so: yet the effect is friendly to mankind. If mutual forbearance amongst men arose from a good motive, it would indeed be better for those who exercise it; but let it arise from what motive it may, it is certainly advantageous to society.

Gai. Very true: but we should endeavour to have laudable behaviour, if possible, arise from the purest motives, that it may be approved of God as well as advantageous to men.

(9

Crisp. But do you think we are to expect as much as this from the apostate race of Adam? In the apostle John's time the whole world was represented as lying in wickedness; and, in fact, it has been so ever since. Formerly its wickedness operated in a way of intemperance: now it works in a way of indifference. Of the two does not the last seem to be the least injurious?

:

Gai. It is indeed the least injurious to our property, our liberty, and our lives; but with regard to our spiritual interests it may be the reverse. Fashion, be it what it may, will always, in some degree at least, diffuse its influence through the minds of men, even of those who are truly religious. The temperance of past ages gave to the temper of pious people, as well as others, a tinge of unchristian severity; and the indifference of the present time has I fear operated with equal power, though in a different manner. We ought to be thankful for our mercies; but at the same time we should take heed lest we be carried away by the course of this world.

Crisp. What evidence have we that religious people are influenced by a spirit of indifference?

Gai. The crying up of one part of religion at the expense of another. You may often hear of practical religion as being every thing; and of speculative opinions, (which is the fashionable name for doctrinal sentiments,) as matters of very little conséquence. Because they are not cognizable by the civil magistrate, they treat them as if they were of no account; and by opposing them to practical religion, the unwary are led to conclude that the one has no dependence on the other. The effect of this has been, that others, from an attachment to doctrinal principles, have run to a contrary extreme. They write and

B2

preach in favour of doctrines, and what are called the privileges of the gospel, to the neglect of subjects which immediately relate to practice. In other circles you may hear experience or experimental religion extolled above all things, even at the expense of christian practice and of sound doctrine. But really the religion of Jesus ought not thus to be mangled and torn to pieces. Take away the doctrines of the gospel, and you take away the food of Christians. Insist on them alone, and you transform us into religious epicures. And you may as well talk of the pleasure you experience in eating when you are actually deprived of sustenance, or of the exquisite enjoyments of a state of total inactivity, as boast of experimental religion unconnected with doctrinal and practical godliness. The conduct of a man who walks with God appears to me to resemble that of the industrious husbandman who eats that he may be strengthened to labour; and who by labour is prepared to enjoy his food.

Crisp. Well, you have opened a field for discussion. The next time we meet we may inquire further into these subjects. Gaius, Farewell.

*

DIALOGUE THE SECOND.

C

On the Importance of Truth.

RISPUS. In our last conversation, Gaius, you made some remarks on the indifference of the present age, with regard to religious principles, which struck me forcibly; I should be glad to know what

degree of importance you ascribe to the leading doctrines, or principles of Christianity.

Gaius. If you mean to ask, whether I consider the belief of them as essentially necessary to the enjoyment of good neighbourhood, or any of the just or kind offices of civil society, I should certainly answer in the negative. Benevolence is good-will to men; and, as far as good-will to them can consist with the general good, we ought to exercise it towards them as men, whatever be their principles, or even their practices. But if your question relate purely to religion, I acknowledge that I consider a reception of the great doctrines of Christianity, (in those who have opportunity of knowing them,) as necessary to holiness, to happiness, and to eternal life.

Crisp. If your ideas be just, they afford room for very serious reflection. But will you not be subject to great difficulties in deciding what those truths are, and to what degree they must be believed? You cannot deny that even good men entertain different opinions of what truth is, nor that those who receive the truth receive it in very different degrees.

Gai. The same objection might be made to the express decision of Scripture, that without holiness no man shall see the Lord. It might be said, you will find great difficulties in deciding what true holiness is, and what degree of it is necessary to eternal life: For you cannot deny that even good men entertain different opinions of what true holiness is, nor that those who are subjects of it possess it in very different degrees.

Crisp. And what would you answer to this objection?

Gai. I should say, that no upright heart can be so in the dark respecting the nature of true holiness, as to make any essential mistake about it. Whether I can

determine, with metaphysical accuracy, the different component parts of it, or not, yet, if I be a true Christian, I shall feel it, I shall possess it, I shall practise it. As to determining what degree of it will carry a man to heaven, that is not our business. We do not know to what extent divine mercy will reach in the forgiveness of sin; but this may be said, that a person may be assured he has no true holiness in him at all, who rests contented with any degree of it short of perfection.

Crisp. Will this answer apply to truth as well as to holiness?

Gai. Why not? If the way of salvation be so plain, that a wayfaring man, though a fool, shall not err therein, What can it be but prejudice that renders the truth difficult to be understood? He who does the will of God shall know of his doctrine. Surely then I may say, that no one who is in a right temper of mind can be so in the dark respecting what truth is, as to make any essential mistake about it. Whether I can determine the question with accuracy, or not, yet, if I be a Christian, the truth dwelleth in me. As to the precise degree in which we must receive the truth in order to be saved, it is not our business to decide. But this is incontestible, that he who does not seek after the whole of revealed truth, and sit as a little child at the feet of his divine Instructor, the truth is not in him.

• Crisp. But is it not easier to discover what holiness is, than what truth is?

Gai. I grant that conscience assists in determining betwixt right and wrong, which it does not in many things respecting truth and error. But if we were entirely of God's side, we should find the revealed dictates of truth as congenial to our hearts, as those of