above mentioned particulars, we have, by departing from her communion, in effect obviated so many different and fundamental objections to the truth of Christianity; and consequently have done the utmost in our power to establish a firm and well-grounded belief of it. But infidelity has long ago openly set up its standard among us, whereas no attempts of this kind disturb her repose. And wonderful indeed it would be, if the abuse of liberty should be found, where liberty itself does not exist. That man must have an uncommon degree of resolution, who should venture to make a formal attack upon the avowed doctrines of Christianity, in places where it is so dangerous to drop the least insinuation against the most suspicious notions of Popery. But do the objectors really perceive no tendency to scepticism and infidelity among the members of their own communion? Did they never observe, that in proportion to the restraints that are laid on men's words and actions in matters of religion, there arises in the gayer part of mankind a total indifference about it; and that those who do think at all, generally carry their suspicions to the greatest length, when they are prevented from speaking out? If this is not the case, if there is no considerable evil of this kind lurking among them, why all those dastardly apprehensions at every the least symptom of it? why all those unwarrantable and barbarous methods of imprisonment, torture, death, to stifle it immediately at its birth? Precautions which in an age like this the credit of their religion would prevent them from using, if they

were not abundantly convinced of their necessity. Besides, the question is not so properly concerning the place in which infidelity is professed, as about the cause which originally gave rise to it, and the notions by which it is principally supported. Let the church of Rome, therefore, satisfy herself and us with relation to the following particulars, whether the arrogant demand of a blind and unlimited obedience to ecclesiastical authority, joined to the observation that this deference was foolishly paid and abused to the worst purposes for several centuries together, is not apt to inspire men with a disgust for all submission to ecclesiastical authority? Whether the detection of a long series of the most impudent forgeries and impostures may not easily give rise to such a suspicious turn of mind, as is destructive even of that reliance on the testimony of former ages, which is necessary to the support of any standing revelation? And lastly, whether by obtruding some vile and palpable absurdities under the venerable notion of mysteries, she has not afforded too great an handle to superficial enquirers to reject every thing they cannot see clearly into, as useless or incredible? And if these considerations are not sufficient to account for the origin and progress of infidelity amongst us, it may perhaps be in some respects indirectly owing to the Reformation. Since by representing in the strongest light the indispensableness of a sincere obedience to the genuine precepts of the Gospel, it has forced many to become its avowed adversaries, whom the more indulgent casuistry of the

Romish church might have retained in their nominal adherence to the profession of Christianity.

Secondly, the above reflections concerning the manner and degree in which Popery affects the credibility of the Gospel, point out to us the true nature and genius of it. We may hence, perceive, that it is a system, the falsehood of which in several of its fundamental articles appears, not merely from a critical examination of the darker passages in holy scripture, or even its inconsistency with other doctrines more plainly delivered in it, but as it stands. condemned by the common principles and natural sentiments of mankind. That, as on this account, it is unable to subsist itself on the footing of right reason, so it tends, moreover, to involve the whole fabric of Christianity in one common ruin with it; and that this its baneful influence reaches not only to those external circumstances by which the Gospel is supported, but penetrates into the very substance. of it, alters its nature, defeats its end, and debases the most exalted and rational scheme of religion into an impure mixture of worldly policy, superstition, and enthusiasm.

Such was the yoke which neither our fathers nor we were able to bear, and which, by our providential deliverances from the repeated attempts that have been made to bring us again into subjection to it, has so justly given occasion for this day's solemnity; -a solemnity, which can need no enforcement to the constant and proper observance of it,-if we consider,

Thirdly, that these attempts on our religion and liberties were not so much the casual effects of the private wickedness or folly of particular persons, as the necessary result of the nature and spirit of the system they embraced. This the uniform proceedings of the Romish church in numberless past instances, and her behaviour at present, wherever she is fully able to exert herself, sufficiently demonstrate. And yet Popery, it is pretended, has taken a milder turn, and the professors of it have been so far humanized by the learning and refinement of these Jatter ages, that they are no longer now those savage persecutors and factious disturbers of society, which they formerly were. That this may indeed be the case of many private persons of that persuasion will not be denied. But what solid dependence can reasonably be placed on any supposed change of dispoşition, arising merely from a particular conjuncture of circumstances, and which may perhaps make men better, than their belief, if they acted consistently with it, would allow them to be? For the temper of that religion towards those that dissent from it, whatever different appearances policy may require it to put on, is, and must be invariably the same. It is founded on the very first principles of the church of Rome, and the light in which they oblige her to look upon herself and us;-upon herself, as the mother and mistress of all other churches, the sole depository of the Catholic tradition, and the final and infallible judge of all controversies concerning it ;-upon us, not as persons differing from her in opinion, but as

rebels to her authority; as the subverters of a society, to which the rights and concerns of all others are to give way; and as doomed on these accounts to so deplorable a state hereafter, that common charity requires her to use every remedy in her power, how painful soever it may seem, for our recovery, or if that be impossible, to prevent us at least from involving others in the like calamity with ourselves.

Lastly, if to the light in which she views herself and us, we add that in which she appears to us, we cannot but see at once the intimate connection of fraud and violence with such a combination of superstition and imposture, and that the temper of Popery, if we are ever so unhappy as to give it an opportunity of exerting itself, will be always no less destructive of our civil and religious constitution, than its doctrines are of the spirit and design of the Gospel.

May these and the like considerations, therefore, inspire us with a just sense of the manifold blessings, which were, on this day, vouchsafed to us, in our deliverance both from the horrid conspiracy and the more recent dominion of Popery, and particularly in the present consequence of the latter, the establishment of a succession of Protestant princes on the throne of these kingdoms. May this establishment be as lasting as it is necessary to our welfare. May all attempts to defeat it be attended with the success they deserve.

And may neither our vices nor dissentions derogate from the value of these blessings, or provoke the Almighty to withdraw them from us,