and alarming intimation indeed. For a zealous antitrinitarian may fancy, that those idolatrous churches and kingdoms require to be quickened in their progress towards destruction; he may conceive himself in duty bound to become an instrument in executing the vengeance of Heaven upon them, for refusing to admit an Arian or Socinian reformation, tendered in a milder way. When "the faith," by us esteemed that "delivered to the saints," is represented "as the "abomination which maketh desolate," surely it must be high time either to give it up at once, if it be such, or to contend for it, if it be not.

Our opponents are shrewd, active, busy, bustling, and indefatigable. They regard the toleration not as leave only to exercise their own religion unmolested, but as a door opened to unlimited free inquiry; or, in other words, a full permission to attack the church in every possible way. They dare us to put in execution the laws which are still subsisting against the impugners of certain received articles of faith, enacted by those who were indubitably friends to toleration in general. They represent any human establishment, as such, to be a part of the grand apostasy; and wish to strip religion, that is, OUR religion, of the support and protection derived from its connexion with the state. They inform us, that the nation abounds with Socinians, at present concealed, but ready, on a proper occasion, to declare: that a mine is laid under the old building of error and superstition, which a single spark may, and probably soon will, inflame, so as to produce an instantaneous explosion; in consequence of which, that edifice, the

erection of which has been the work of ages, may be overturned in a moment, and so effectually, as that the same foundation can never be built upon again. Without any visible marks of decay, and before its bigotted friends suspect any danger, it may vanish, we are told, like a castle in romance1.

If this information be just, we are under no small obligation to the person by whom it has been communicated. It is fair, it is manly, it is noble, it is kind! and we must blame ourselves alone, if the caverns be not forthwith searched, and the combustibles removed. But what a man wishes, he easily believes; and great, as we all know, is the power of a lively imagination. We will therefore indulge a hope, that the above state of facts may not be quite exact; however, in process of time it may possibly be realized, unless proper measures shall be taken on our side; unless we "contend."

The necessity of contending for the faith being thus evident, we are to consider,

III. The manner in which that contention should be carried on.

h See Dr. Priestley's Importance of Free Inquiry, p. 39, 40. It is somewhat remarkable, that in a sermon written and preached about four years ago, a friend of mine, aware of that “ gunpow"der," which Dr. Priestley and his friends (as he tells us) have been for some time employed in "laying, grain by grain, under "the old building," spoke then of "a mine, waiting, perhaps, "only till some unforeseen occurrence should kindle it, to de"stroy, at one tremendous explosion, the constitution in church "and state."-These were his very words; as if he had been the bearer of the lanthorn, while the Doctor was at work.

When I say CONTEND, I do not mean by pains and penalties. Such we may inflict upon our adversaries; and, if they get into power (which, as they seem to think, will pretty soon be the case), they may inflict upon us. But by proceedings of this kind nothing is proved. The faith is apostolical; the contention should be so likewise. The weapons of our warfare must be Scripture and history, reason and argument. By these the cause must be defended. By these it has hitherto been defended, and the invaders have left many strong forts behind them untaken. We have seen nothing, as yet, which should induce us to depart from the doctrines of our Lord's pre-existence, divinity, and satisfaction, and to adopt the interpretations of Scripture devised by the Socinians; which, of all the interpretations at any time offered to the world, seem to be the farthest from RATIONAL-a distinction to which persons of that persuasion have of late claimed a kind of exclusive right.

But though pains and penalties are out of the question, we are not to be remiss and lukewarm in the contest; we must "contend EARNESTLY." The word used by St. Jude, Taywvitera, refers us to the severe struggles of the champions in the Grecian

"Cannot one know (says an excellent writer, thoroughly "conversant in these subjects) that the Socinian interpretation "of John i. 1. and Heb. i. 10. or of the texts relating to Christ's "pre-existence, is not the mind of Scripture? Yea, one may "know it as certainly, as that a counter is not the king's coin, or "that a monster is not a man."

games.

The same allusion, upon the same subject, is employed in the Epistle to the Philippians. "Stand "fast in one Spirit, with one mind striving together, ouvadaouvres, wrestling together, for the faith of the

Gospel, and in nothing terrified by your adversa"ries." Firmness and intrepidity become the warrior in the day of battle. An appearance of timidity and irresolution will give the enemy occasion to say, that we are not sincere; that we distrust the goodness of the cause in which we are engaged. The spectators of the combat will easily be led to think so, and fall off to the adverse party. Of two contrary opinions men may be at liberty to profess either; but both are not therefore true. In a matter of so much moment, neutrality must be criminal. "Why halt ye?" says the prophet. In other words—“ Use your judgement; choose your side; and adhere to it, till you see good reason to the contrary." It is easy to foretel the issue of a conflict, if all be activity on one part, and indolence on the other. Athanasius once stood single against the world, and prevailed. But the faithful have not yet so far ceased from among us. Numbers of great, good, and able men are left sound in faith, and mighty in the Scriptures. A field worthy of their abilities and attainments is open before them, and there are many adversaries. Some opinions may be safely trusted with the public; they will die away of themselves. But others are of a nature so flattering to human pride, so congenial to the prejudices of an age long trained to despise mys

* Phil. i. 27.

teries, and propagated with so much industry, management, and confidence--that they ought to be withstood. Tares will be sown, if the husbandman sleep; and he may be astonished, when he awakes, to behold the luxuriancy of their growth. No mischief will arise from discussion. Truth always has been, and always will be a gainer by it. It is a wholesome exercise for us. It excites attention, and prevents INDIFFERENCE,-the enemy, of all others, most to be dreaded.

But while zeal is recommended, let not charity be forgotten. They are by no means incompatible. Who more zealous than the great apostle of the Gentiles? And where can be found a brighter example of charity? Boldly confuting and reproving false doctrines and corrupt practices, but ever ready to devote himself for the welfare of those among whom they prevailed. After his own example he directs others to be αληθεύοντες εν αγαπη, to speak the "truth in love";" so to maintain truth as not to violate charity: a golden precept, worthy to be engraven on the hearts of all who may be called forth to "contend for the faith;" that they may do honour to their cause by the arguments proposed, and no dishonour to themselves by the manner of

They have been withstood, and well withstood. The thanks of the church of England are due to Dr. Horsley, for his seasonable, learned, and judicious writings, in her defence. Let hím occupy the department he is so thoroughly qualified to fill, and go on frustrating the attempts of our adversaries to deprive us of the argument from tradition.

m Ephes. iv. 15.