profeffedly on the fubject; and will make himself acquainted with the many striking internal proofs which it bears of its own authenticity, by a diligent and attentive ftudy of the Scriptures. And let him conduct the whole of his investigations with that impartial spirit which is always effential to the discovery of truth, whatever be the fubject under difcuffion; guarding against the influence of former prepoffeffions, and former practices, with a degree of caution and folicitude proportioned to the fupreme importance of the enquiry in which he is engaged. Let him be prepared." to do "the will of God;" and he will not fail "to "know (d) concerning the doctrine, whether "it be of God."

II. I would in the next place offer a few obfervations to the confideration of those believers in Christianity, who contend that an exact

Paley's Hore Paulina, are particularly deserving of a deliberate perufal. There are alfo various other publications on the Truth of the Chriftian Religion well worthy of notice.

(d) John, vii. 16, 17.

VOL. II.

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obfervance

obfervance of all its precepts is more than is now required of them.

This plea for deliberate deviations from the ftrictness of obedience, a plea which we more frequently hear obfcurely intimated than explicitly stated, appears, when unfolded, to refolve itself into the following affertions: that if the generality of men would act in scrupulous conformity to the precepts of Christianity, no individual could be vindicated were he to conduct himself otherwife; but that every man muft take the world as it is, and confider what is practicable (e) in the exifting ftate of things: that if government, for example, cannot be carried on without a certain degree of deceit and corruption, the politician is excufable who practises it; that if men in trade cannot maintain their station without ufing the fame objectionable arts which are adopted by their competitors,, the neceffity of the cafe is a fuf

(e) As the plea under confideration is fometimes grounded in part on the system of " General Expediency;" a fyftem brought forward by Mr. Hume, and fince adopted by a very refpectable chriftian moralift; the reader is referred for a full difcuffion of that doctrine to "The Prin"ciples of Moral Philofophy inveftigated, &c." 4th ed. 8vo. by the author.

ficient

ficient apology; that fimilar reasoning is applicable to every other profeffion; that extravagant and needless latitude would certainly be unjustifiable; but that it is abfurd to require points of morality to be pushed to extremes, and to refufe to make neceffary allowances for compliance with established cuftoms.

In confidering this fubject it is neceffary to obferve in the outfet, that to require what the Scriptures require, whatever that may be found to be, cannot be faid to be pushing points of morality to extremes; that whatever they require we may be affured is practicable; and that, happily for the world, there have lived many individuals, whofe conduct has proved that to be practicable, which the plea in queftion would intimate to be impoffible. By the Scriptures fairly interpreted that plea must be tried. But before we examine what countenance it meets with in holy writ, it may be useful to afk whether it approves itself to fober reason.

Now, fince they who allege this plea profeffedly make the degree in which it is cuftomary for men to deviate from the rules pre

scribed in the Gospel, the standard measure of the degree of latitude, in deviating from them, which each individual is at liberty to use for the fake of forwarding his intereft; they must unavoidably admit, if they will reafon consistently with their own principles, that when the general depravity is augmented in any proportion, exactly in the fame proportion is that latitude augmented; and confequently that a degree of latitude, which in one state of things they pronounce extravagant and unneceffary, may become highly needful and proper in another. This in fact is to affirm, that inftead of the practice of men being rendered conformable to the laws of God, the degree of obedience due from any man to thofe laws depends folely on the practice of his neighbours; and that, if the general practice should render it lucrative utterly to difregard and contemn them, no individual would be under any obligation to pay to them the flightest attention whatever. If an argument like this, which ftrikes directly at the root of all religion, cannot be maintained by thofe who believe in Christianity; neither can the plea which neceffarily involves it.

In the next place; does this plea receive more encouragement from the Scriptures? From that quarter it experiences nothing but repulfe and condemnation. Thole who urge

it cannot produce one fingle text authorisingan individual to relax in his obedience to the precepts of the Gofpel, for the fake of escaping difficulties and loffes, through fear of giving offence, through deference to custom or authority, or through any worldly motive (f).

whatever.

(f) The only paffage in the Scriptures which feems likely to be thought to countenance the practice of deviating from the line of ftrict duty in compliance with existing circumftances, is 2 Kings, c. v. 18, 19. a paffage which has fometimes been explained in no very judicious manner by commentators on the Bible. "And Naaman faid' (to Elisha), 66 Thy fervant will henceforth offer neither burnt-offering "nor facrifice unto other Gods, but unto the Lord. In "this thing the Lord pardon thy fervant, that when my "mafter goeth into the house of Rimmon to worship there, ❝ and he leaneth on my hand, and I bow myself in the "houfe of Rimmon; when I bow down myfelf in the "houfe of Rimmon, the Lord pardon thy fervant this

thing. And he faid unto him, Go in peace." Permiffion, it is said, was here given by the Prophet Elisha to join in acts of idolatry, when they were expedient; and some writers have employed themselves to little purpose in endeavouring to account for it from tendernefs to the new convert, and other caufes. Whereas fuch a permiffion, if M m 3

it