distinguished, are both fufficient to disprove the charge of imposture, and also conclusive with equal or still greater force against the charge of enthusiasm, the confequence is irresistible, that the religion must be true. Should it be objected, however, that the method, by which it is proposed to difprove both imputations by reasoning that seems to militate directly only against one, is in any degree inconsistent with the strictest accuracy; the objection may be answered, by obferving that this arrangement is adopted, not as neceffary to the argument, but as the most concife, and, upon the whole, the most perspicuous mode of treating it. I argue not, that, because a given conduct furpaffes the wisdom of an impoftor, it therefore must surpass, neceffarily, the wisdom of an enthusiast, till it be proved to exceed not the usual wisdom of imposture only, but the higheft degree of wisdom which can poffibly be attributed to man. Could we imagine cafes where the enthufiaft might be fuppofed to reafon more acutely, as well as to act more energetically than the impoftor, ftill the propofed arguments will be valid; because I affert not of any wisdom, that it is too great or too refined for an impoftor, but on the fuppofition, from which I fhall not fwerve, that an impoftor

C 4

impoftor is capable of attaining the highest degrees of great and refined wisdom, that any man, of whatever character, or guided by whatever principle, can poffibly attain,

The principles, alfo, of imposture and of enthusiasm, though undoubtedly distinct, and frequently oppofite in themselves, are yet often fo intimately united in the fame occurrence, and even in the fame person, that it would be difficult, perhaps impoffible, to name any important event in which the one has operated without fome admixture of the other. Since, then, it is propofed, not merely to state the plain argument, but also to pursue it in connection with fuch events and illuftrations as may be felected from the religious history of mankind, the facts, which it may seem neceffary hereafter to detail, will be disposed in whatever order the contiguities of place or time may seem moft naturally to determine, with fuch comment as the peculiarities of the feveral cafes fhall fuggeft. I fhall deem it unneceffary to make any farther feparation between cafes of impofture and cafes of enthufiafm, than is confiftent with the adoption of this arrangement. Maintaining throughout, and endeavouring to enforce the enlightened adaptation of Chriftianity to the nature and

condition

condition of mankind, it will be my object to exhibit its contraft to the indirect and tranfitory policy of defigning or mistaken men. The conduct which has been pursued by the teachers of religions confeffedly falfe, and by false pretenders to the character of Meffiah, will, in the first place, be confidered. This part of the fubject, however, will not be dwelt upon minutely, and will be comprised within the limits of my fecond difcourfe. It may then be necessary to obviate such objections as can be made to the reality of that difcrimination between true and false religions which has been contended for, and to show that the character attributed to the false is not applicable to the true. The remainder of these lectures will be directed to illuftrate the diftinction, not between Chrift, and the founders of other religions, but between the conduct of Christ, and the conduct of ambitious or enthufiaftic Chriftians; and, at the fame time, to prove, that the abuses of the religion by fome of its profeffors are not imputable to its author, and that they are alien from its real spirit. It will be shown, in various examples, that, where Chriftianity has been taught not with apoftolic fincerity, but with hypocritical craft, not for the glory of our Redeemer, but

for

for the purposes of temporal establishment, the infincerity of the means has corresponded with the selfishness of the end. It will be fhown, alfo, that, in other inftances, a compromife has been allowed, by men of pure intentions, but of weak and prejudiced minds, between the profeffion of belief in Chrift, and the practice, fometimes of exceffive fuperftition, fometimes even of abfolute idolatry.

Early, very early in the history of the Chriftian church, we find compliances with, and imitations of Pagan ceremonies: conceffions to exifting error, the prefent policy of which was undeniable, and of which their authors did not perceive the unhappy confequences in referve. In the early rife of the power of the Roman Pontiff, a fimilar policy is to be remarked. It is ftill more remarkable in the conduct of the Papal court during the period of its after greatnefs. This ground, as having been frequently preoccupied, will be paffed over with only curfory examination. The hiftory of the order of the Jefuits will, in the next and last place, be difcuffed with more particularity. The tyranny of their conftitutions, the relaxed morality of their cafuifts, and the accommodating doctrines of their misfionaries, will be fhown to be as remote from

the

the holy fimplicity of him whose name they have dared to affume, as they are useful for the purposes of private aggrandizement. In the ambition of their European policy, in their toleration of idolatrous ceremonies in Afia, and in the foundation of an ecclefiaftical empire in the receffes of the new world, they will be shown to disclose, uniformly, an acute but partial genius, fertile in particular refources, but not poffeffed of lasting wisdom.

These are the objects of which it is propofed to treat. And from the arguments which their examination will fupply, the following conclufion will arife.

If Jefus Chrift had acted from motives of human ambition, from any selfish or infincere principle, he would have adopted a conduct altogether contrary to that which he really pursued. He came forward, not only dif claiming all human power, but acting also in

"Le capitaine de leur compagnie." "On a remarqué "quelque part, que comme les Empereurs Romains " étoient appellés Africains, Germains, &c. non pas "parcequ'ils étoient amis on alliés de ces peuples: de "même les Jefuites font appellés du nom de Jefus, parcequ'ils font fes plus grands ennemis." Hiftoire de l'admirable Dom Inigo de Guipuscoa, 12mo. à la Haye, 1764. vol. i. p. 164. note.

a manner