the great Le Clerc, has been, by some of his bigotted countrymen, accounted a Deist.

Finally, we cannot resign those brightest ornaments of the christian church, whose sense and grace will not allow them to be dogmatical, and who hesitate about some doctrines generally received by their own communities. The celebrated Philip Melancthon has been taxed with scepticism: but far be the imputation from him!" He was one of the "wisest and best men of his age, (says a certain his"torian;) he was of a sweet, peaceful disposition, "had a great deal of wit, had read much, and his knowledge was very extensive. The combina

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“tion of such qualities, natural and acquired, is ordinarily a foundation for diffidence. Melancthon "was by no means free from doubts, and there were “abundance of subjects, upon which he durst not

pronounce this is so, and it cannot be otherwise. He "lived among a sect of people, who to him appear"ed passionate, and too eager to mix the arts of hu"man policy, and the authority of the secular arm, "with the affairs of the church. His tender con"science made him afraid that this might be a mark "of reprobation. Although he drew up the Augs

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burgh confession, yet he hated disputes in religion, "and when his mother asked him how she should "conduct her belief amidst so many controversies, Continue, answered he, to believe and pray as you "have hitherto done, and let these wars of controversy give you no manner of trouble." This is the Melancthon who was suspected of deism!

Several more classes might be added to these: but these are sufficient to prove that real deists are not by far so numerous as reputed ones The cause of deism, unsupported by reason, may magnify its little all but the cause of revelation has little to fear from the learning, less from the morality, and nothing from the number of its opponents.

When some atheists appeared in the Jewish church, and attacked the knowledge and worship of God, the people of God were intimidated: but, the royal Psalmist justly observes, they were in great fear, where no fear was, Psal. liii. 5. Similar events have produced similar fears in the christian church, and to these honest, but ignorant fears, we ascribe the much greater part of those pious frauds with which christians have disgraced the cause of God. Most of the fathers, most of the church of Rome, and some protestant churches, have treated christianity like an old crazy palace, which requires props or supporters on every side; and they have manifested great injudiciousness in the choice of supporters. The gospel stands like a stately, sturdy oak, defying the attack of every storm: but they, who had pitched their tent beneath its shade, heard a rustling among the leaves, trembled for the fate of the tree, and, to secure it, surrounded it with a plantation of oziers. To this ignorant timidity, and not to the base tricks of knavery, the sordid arts of a sorry avarice, or the barbarous pleasure of shedding human blood, we charitably attribute the greatest absurdities in the christian church.

These absurdities, however, have produced very bad effects, and they oblige us to own, that real christians have occasioned violent prejudices against christianity.

Some christians have endeavoured to support the cause of christianity by spurious books; some by juggling tricks, called miracles; some by the imposition of superstitious ceremonies; some by the propagation of absurd doctrines; some have pretended to explain it by a wretched philosophy; others have exposed it to derision under pretence of adorning it with allegory; some have pleaded for it by fines, and fires, and swords; others have incorporated it with civil interests; most have laid down false canons of interpretation, and have resembled that synod which condemned the aforementioned Dr. Bekker, because he "had explained the holy scriptures so as "to make them contrary to the CATECHISM, and par"ticularly to THE ARTICLES OF FAITH which he had

himself subscribed." Above all, the loose lives of the professors of christianity, and particularly of some of the ministers of it, have covered the daughter of Sion with a cloud, and have cast down from heaven unto the earth the beauty of Israel, Lam. ii. 1.

Involve christianity in all these thick mists, surround it with all these phenomena, call a weak eye, or a wicked heart, to contemplate it, and, without a spirit of prophecy, the discovery may be foretold; the observer will become a reasoner

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These are the topics, and not the gospel itself, which most deists have attacked: but if we agree

to exonerate christianity of all these incumbrances; what have deists to answer? Very few of them have taken up the argument on its true grounds, and they, who have could not support it.

When a Frenchman undertakes to attack christianity, the disputes of his countrymen afford him an ample supply; he borrows arms of every party of christians, he conquers popery with protestant weapons, opposes the visions of quietism with the subtleties of Jansenism, the mysteries of Jansenius with the laws of good sense; and, having defeated absurdity, he vainly imagines he has obtained a victory over christianity. English deists have taken the same method, and as our country has the same excesses, they have an ample field of glory before them. Christianity has nothing to do with the errors of St. Austin, or the dreams of Madam Bourignon; but it is founded on a few facts, the evidence of which can never be disproved. The knowledge of these is a preservative against deism.

To establish these facts was the original design of Mons. Saurin in the following sermons, as it is mine in endeavouring to translate them. Those, who are acquainted with his sermons, well know, that there are in the twelve volumes many more on the same topics: but, as it was impossible to put them all into one volume, I have been obliged to make the best choice in my power, and have arranged them in the following order:

The first sermon contains a set of rules essentially necessary to the investigating of truth, and a few reasons to enforce the practice of them. The se

cond proposeth an examination of the truths of christianity, and settles rules of disputation peculiar to this controversy. The facts follow in the succeeding sermons, the birth, the ministry, the resurrection of Jesus Christ, &c. Four of the last discourses expose infidelity and recommend christianity; and the last of all is an exhortation to him who is supposed to have found the gospel of Christ, to hold it fast, as a system of truth, and to avoid those snares, into which christians are liable to be drawn.

May our readers have these things always in remembrance; for we have not followed cunningly devised fables, 2 Pet. i. 15. &c. but a sure word of prophecy, history and precept, which holy men of God spake, as they were moved by the Holy Ghost.