est and most solid enjoyments of life, which improve its blessings, and enable the soul to sustain itself under the greatest shocks and misfortunes? What is it less than to rob the innocent of their most valuable treasures, peace of mind in this world, eternal happiness in the world to come? What is it less than to act as the minister of that infernal spirit, who takes a malignant pleasure in leading the flock of Christ astray? To such wicked men may very properly be addressed the words of Paul to Barjesus; " O full of all subtilty and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord ?"

Perhaps they will defend themselves by alleging, that they are influenced only by a love of truth in disseminating their opinions. If this be so, surely it is a most sacred duty incumbent on them, before they attempt to undermine the whole structure of human happiness, to examine with all possible care and candour, to make use of every assistance in their power, and above all to implore the divine grace upon their honest endeavours, both for the enlightening of their minds, and the regulating of their conduct. Now did any one ever hear of such a sober and reverential manner of proceeding on the part of those men who call themselves free-thinkers? There is something in it so entirely opposite to all the principles of their character, that we shall in

vain seek for any such spirit among them. What do they profess? Is it not to emancipate mankind from the chains of authority and superstition ? Now this pompous profession itself has a direct tendency to produce an elation of mind, very unsuitable to humble and modest inquiry. And they who are in the least acquainted with the writings and discourses of these men, need not be told of that self-sufficiency for which they are distinguish ed; betraying itself in different ways, such as an arrogant scorn of all received opinions, an affected contempt for those who hold them, however wise and learned-an exclusive claim to unadulterated reason and sound philosophy-a light and irrever. ent, or a bold and impious profanation, of things sacred. While qualities like these are prominent, it will not be easy to persuade the world, that they are actuated by the love of truth; which in such a work would proceed with caution, tenderness, and diffidence; fearful to pull down, without being able to build up, and approaching matters of so awful a nature with a trembling hand.

But further, the love of truth in religious concerns is inseparably connected with the love of virtue. We may therefore expect from these enlightened teachers, if not systems of faith, yet valuable treatises of morals; the duties of life clearly explained, strongly inculcated, and properly enforçed; the foundations of obligation deeply laid, and the supreme happiness of man pointed out. But what is the fact? We seldom find those important subjects handled as they deserve. Instead of being made the main and essential points, the great end and design of instruction, they are for the most part incidentally brought forward, merely to shew that we are not indebted for a knowledge of them to the Christian religion. When this purpose is thought to be answered, they are dismissed without more concern; they are forced occasionally into the service, not respected as the constant friends and companions of life. And even in the few instances where a design is professed of discussing them at large, it ends in rhapsody and declamation, highly injurious to the practice, while it would be thought to recommend the beauty of virtue; by resolving all obligation into the capricious feelings and perceptions of the human mind. No man can suppose such doctrines favourable to the cause of virtue or to the morals of mankind: and we may venture to affirm (without incurring the charge of presumption or uncharitableness,) that few men, if any, living or dead, were ever made better by the study of them. If you have the misfortune to know any of those apostles of infidelity, do you find them very zealous of good works, both in themselves and others? Are they equally careful to discountenance all vice, as to remove what they call vulgar errors? And, while they are stripping their disciple of his chris

tian armour, have they provided for him a better to quench "the fiery darts of the wicked?"-Or do they leave him naked and defenceless, exposed to the enemy, and deprived of his aid, who is able to succour them" that are tempted ?"-" Try the spirits," and you will soon discern" whether they be of God." Whatever they pretend, you cannot suppose their motive to be a love of truth, unless it be attended with a love of righteousness. Let me then exhort you to guard against their snares. And if my exhortations could reach them, I would implore them to consider, what an atrocious crime it must be to mislead souls into ruin, which, but for their wantonness or malice, had been saved. But to return to the history

After Paul had inflicted the judgment of blindness on the Sorcerer, and by this miracle convert. ed the deputy to the Christian faith, he " and his company loosed from Paphos," and went over into Asia Minor, first to Perga, in Pamphylia; then to Antioch, in Pisidia, where "they went into the synagogue on the sabbath day, and sat down. And after the reading of the Law and the Prophets,"--(which from the time of Ezra made part of the stated service of the Jews) "the rulers of the synagogue sent unto them, saying, ye men and brethren, if ye have any word of exhortation, say on." It was usual for the Jewish doctors to expound the Scriptures read in these congregations,

and to enlarge upon them for instruction of the people. The rulers* of the synagogue, therefore, that is, the chief persons who regulated the service, call upon them if they had any thing to discourse upon. "Then Paul stood up, and beckoning with his hand," spoke. The topics of his discourse, briefly summed up, were as follow: How God had chosen their fathers-had brought the people of Israel out of Egypt-had borne with their perverse manners during forty years in the wilderness-had destroyed seven nations of Canaan, and divided their land to them by lot-then gave them judges, and afterwards kings, first Saul and next David that of this man's seed, God, according to his promise, raised unto Israel a Saviour, Jesus, before whose ministry John preached the baptism of repentance, to prepare the way for him-that the word of this salvation was sent to the Jews; yet their rulers at Jerusalem, neither knowing the Christ, nor understanding the Prophets, which are read every sabbath-day, had condemned him innocent to be slain-that God raised him from the dead, and shewed him alive to many witnesses, hereby fulfilling the prophecies relating to him, especially these; "Thou art my Son, this day have I begotten thee;"-Again, "I will give you the

* We sometimes read of a single Ruler, as in St. Luke, chap xiii. v. 14, who was probably a sort of President among the rest.

1