tianity, in a country where there is no ecclesiastical establishment.

It would seem probable in speculation, that the native power of truth was sufficient to ensure its success in the world. "Truth," says Mr. Locke, "would certainly do well enough, if she were once left to shift for herself;" and others speak the same language. But here it is necessary to distin* guish between those truths, which, being merely theoretical, are able to make their way by their own evidence; from others, Which, from their nearer relation with our interests or passions,' will, of course, be more facilitated or obstructed in their progress. An instance or two, in each of these peases, may serve both for proof and illustration.

1. The elements of Euclid need no recommendation or enforcement beside their own evidence; they are sure to find admission into every mind which is not naturally incapable of understanding them; and the same may be asserted of many self-evident or demonstrative truths in other branches of

2. Those truths which are concurrent \ with any passion or interest, of which there are numbers both in morality and politics, will be received with still greater facility. That a servant ought to obey his master, a son his father, or a subject his prince; or that a disobedient servant, an undutiful son, or a rebellious subject, deserves to be punished; are positions whose verity will readily be acknowledged by the parties severally interested, or against whom the offence is committed. In general, we are forward to admit any truth so far as it is binding upon others, and favourable to ourselves.

3. When a truth happens to cross any interest or passion of our own, the case is altered; then our perception is dulled, we hesitate in the face of the clearest evidence, and (according to a remark of Hobbes) are ready to dispute even the plainest mathematical proposition, and still more those which are of a moral and practical nature. When one, for instance, who has suffered a bankruptcy, is told of the equity of making he is able, notwithstanding any legal acquittance he may produce; or one who has rashly entered into engagements which are highly to his disadvantage, that he is bound to use every effort to fulfil them; or one who has received a challenge, with every circumstance of insult, that it is his duty to refuse it, and to forgive the man who thus attempted to disgrace his character, or take away his life: in these or similar cases, it would be no surprize, if passion and interest cast a cloud over his understanding, and prevailed upon him to reject truths to which they stood in direct contrariety. And should ive ascend still higher to those truths which are more peculiar to Christianity, we should probably find them exposed to the same or still greater opposition.

It is therefore a position not to be universally admitted, that "truth would do well enough if left to shift for itself;" nor does Mr. Locke appear to have understood it in this unlimited extent. In his second letter on toleration he says, "God alone can open the ear that it may hear, and open the heart wards he observes, "Faith is the gift of God; and we are not to use any means to procure this gift to any one, but what God himself has prescribed." Again, in his third letter upon the same subject, speaking of salvation, he tells us, "There can be no necessity of any other means than what Cod expressly appoints, in a matter where no means can operate effectually, witiiout the assistance of his grace; and where the assistance of his grace can make any outward means he appoints effectual." In these passages, the necessity of grace, in addition to all outward means, or mere rational evidence, to render divine truth efficacious to salvation, is clearly asserted; and in this sentiment, I apprehend, he is in full agreement with all who now bear the christian name, or who have borne it in former ages, if wc except the Pelagians and Socinians.

Further: The progress of christianity in any particular country (meaning by christianity not only the name or doctrine, but also the spirit and power of the religion taught in the New Testament) depends in vine influence, on the number of zealous and well-informed christians the country contains. A small chosen band of apostles and evangelists converted the world, notwithstanding all the opposition they encountered from its power and policy; and a few apostolical men, though without those miraculous powers which have long been withdrawn from the church, but under the ordinary and abiding efficacy of that promise, Lo I am ivith you alway, even to the end of the icorld, would at this day be sufficient to carry a saving light into the dark corners of a land, and to revive the cause of piety where it languished, or was ready to expire. But when the power of christianity is once lost in a country, and a national establishment

\ is wanting to preserve the form, there is

; danger lest its very name and profession

( should vanish quite away?*'

Should it next be inquired, what would be the effect of toleration on the external

1 form of Christianity, in a country where it has gained a prevalence, we might almost with certainty determine, that this would