sacrifice. From the pompous puerilities of popish ceremonies, they would draw contempt on all external worship. To discredit the mysteries of christianity, they will, perhaps, ostentatiously expose the absurdity of transubstantiation, and then be ready to '. exclaim with a celebrated Arabian metaphysician, If the christians first make their god, and then cat him, let my soul remain with the philosophers. Yet what have all these errors and depravations, or a thousand more, to do with the pure, primitive, unadulterated gospel of Jesus Christ? Nothing.

As, therefore, these insidious attempts have no real force, except as they bear upon the corruptions of christianity, it may be hoped they will eventually conduce to its advancement.

Let us consider a little their effects on Roman catholic countries, which make up so large a portion of Christendom.

One effect undoubtedly is, the propagation of infidelity; by which I here understand a rejection of all revealed religion,

* Averroes.

whether real or fictitious.

This however

can hardly be supposed to happen unless among persons of some learning, who form the minor part in every nation. The mind, when rude or unlettered, is known to be strongly biassed, in the first instance, in favour of supernatural claims and pretensions; and to be more in danger of fanaticism or superstition, than of absolute infidelity; indeed a smattering of science often sets it too much the other way; while true wisdom gives it a due direction.

It seems, therefore, improbable, that the bulk of any people whatever should become mere sceptics and unbelievers; men who, of all others, are least likely to be wrought upon by reason or religion; and we have ground to believe, that even the generality of the French nation at this time, are rather wavering catholics than settled infidels; and that, in their present fluctuation of opinion, they are less indisposed to the reception of pure christianity, than before their bigotted attachment to popish errors and superstitions was shaken by the reason or the ridicule of their philosophers.

Thus may our modern infidels, however manifestly their design is to spread deism, and even atheism, be considered as pioneers preparing a freer course for the gospel; by removing some of those obstacles which superstition and bigotry had thrown in the way. We may consider Voltaire as a precursor of protestantism among his countrymen, by weakening the authority of the church of Rome, by exposing her corruptions, and by exciting a spirit of inquiry, which however dangerous when it runs to excess, is highly serviceable to the cause of truth when temperately exercised.

Further: Although the late commotions in France, for which she is not a little indebted to her philosophers, have terminated as such commotions have generally done, and therefore as might have been expected; we may still indulge a hope that, in the final result, the people, instructed by their experience of the two extremes of republican confusion and a military government, will be prepared to welcome and to improve a system of rational liberty, including, as I conceive every such system will do, a

general toleration in matters of religion. In which case, it is not improbable that the seeds of protestantism which remain scattered in that country would soon shoot up and multiply, that teachers would quickly arise from among themselves, and reformed churches spread themselves through the land; and that volatile nation, which has been the first in vanity and impiety, and the great corrupter of Europe, might, in no very distant period, thus become an example of sober manners, and unadulterated christianity.

By such an example, a spirit of reformation might find its way into other catholic countries, and gradually recover them to the purity of the gospel, both in its faith and worship.

IV. These conjectures, although the event should prove them to have been erroneous, correspond at least to the doctrine we would here inculcate, namely, That in order to peace of mind we should learn to view every thing on its best side, and in the fairest light. Where nature has bestowed

this turn of thinking, it is an inheritance beyond all outward possessions; and where it is wanting, it should be studiously sought as the most valuable acquisition of reason and philosophy; still more should we seek it as a fruit of that divine charity which thinketh no evil, believeth all things, and hopeth all things.

Such, however, is the scene which the world presents to us, that no man who duly consults his true interest and satisfaction, will dwell upon it more than is necessary for the regulation of his own conduct. Whichever way he directs his view, he is sure to meet with evils of every kind, no less to the hazard of his virtue, than to the disturbance of his peace; besides, without a strong mind, and a more than ordinary degree of piety, while he is curious to contemplate the present disordered state of things, he may find himself unhappily betrayed into a secret arraignment of the divine proceedings. As for me, says the Psalmist, my feet were almost gone, my steps had well nigh slipt; for I was envious at the