of the third century, has left us abundance of letters, in which he gives a large and particular account of the state of religion in his time. In reading this, one would be apt to imagine, he was reading an account of the present century: so totally void of true religion were the generality both of the laity and clergy: so immersed in ambition, envy, covetousness, luxury, and all other vices, that the Christians of Afric were then exactly the same as the Christians of England are now.

26. It is true that, during this whole period, during the first three centuries, there were intermixed longer or shorter seasons, wherein true Christianity revived. In those seasons the justice and mercy of God let loose the heathens upon the Christians. Many of these were then called to resist unto blood. And the blood of the martyrs was the seed of the church. The Apostolic Spirit returned: and many "counted not their lives dear unto themselves, so they might finish their course with joy." Many others were reduced to a happy poverty: and being stript of what they had loved too well, they "remembered from whence they were fallen, and repented, and did their first works."

27. Persecution never did, never could give any lasting wound to genuine Christianity. But the greatest it ever received, the grand blow which was struck at the very root of that humble, gentle, patient love, which is the fulfilling of the Christian law, the whole essence of true religion, was struck in the fourth century by Constantine the Great, when he called himself a Christian, and poured in a flood of riches, honours, and power, upon the Christians, more especially upon the clergy. Then was fulfilled in the Christian church what Sallust says of the people of Rome: Sublata imperii amula, non sensim sed præcipiti cursu, a virtutibus descitum, ad vitia transcursum. Just so, when the fear of persecution was removed, and wealth and honour attended the Christian profession, the Christians did not gradually sink, but rushed headlong into all manner of vices. Then the mystery of iniquity was no more hid, but

stalked abroad in the face of the sun.

Then, not the golden, but the iron age of the church commenced: then one might truly say,

-Protinus irrupit venæ pejoris in ævum

Omne nefas; fugere pudor, veruinq; fidesq;
In quorum subiere locum fraudesque dolique,
Insidiæque, et vis, et amor sceleratus habendi.
At once in that unhappy age broke in
All wickedness and every deadly sin :
Truth, modesty, and love, fled far

away,

And force, and thirst of gold, claim'd universal sway. 28. And this is the event which most Christian expositors mention with such triumph! Yea, which some of them suppose to be typified in the Revelation, by "the New Jerusalem coming down from heaven!" Rather say, it was the coming of Satan and all his legions from the bottomless pit: seeing from that very time he hath set up his throne over the face of the whole earth, and reigned over the Christian, as well as the Pagan world, with hardly any control. Historians, indeed, tell us very gravely, of nations in every century, who were by such and such, (saints without doubt!) converted to Christianity. But still these converts practised all kind of abominations, exactly as they did before: no way differing, either in their tempers or in their lives, from the nations that were still called heathens. Such has been the deplorable state of the Christian church, from the time of Constantine till the Reformation. A Christian nation, a Christian city, (according to the scriptural mode,) was no where to be seen; but every city and country, a few individuals excepted, was plunged in all manner of wickedness.

29. Has the case been altered since the Reformation? Does the mystery of iniquity no longer work in the Church? Alas! The Reformation itself has not extended to above one third of the Western Church: so that two thirds of this remain as they were: so do the Eastern, Southern, and Northern Churches. They are as full of heathenish,

or worse than heathenish abominations as ever they were before. And what is the condition of the Reformed Churches? It is certain that they were reformed in their opinions, as well as their modes of worship. But is not this all? Were either their tempers or lives reformed? Not at all. Indeed, many of the Reformers themselves complained, that "The Reformation was not carried far enough." But what did they mean? Why, that they did not sufficiently reform the rites and ceremonies of the church. Ye fools and blind! To fix your whole attention on the circumstantials of religion! Your complaint ought to have been, The Essentials of Religion were not carried far enough. You ought vehemently to have insisted on an entire change of men's tempers and lives on their shewing, they had "the mind that was in Christ," by "walking as he also walked." Without this, how exquisitely trifling was the reformation of opinions, and rites, and ceremonies? Now, let any one survey the state of Christianity in the reformed parts of Switzerland. In Germany, or France. In Sweden, Denmark, Holland. In Great-Britain and Ireland. How little are any of these reformed Christians better than heathen nations! Have they more, (I will not say, communion with God, although there is no Christianity without it,) but have they more justice, mercy, or truth, than the inhabitants of China, or Indostan? O no! we must acknowledge with sorrow and shame, that we are far beneath them!

That we, who by thy Name are nam'd,
The heathens unbaptiz'd out-sin!

:

30. Is not this the falling away or apostasy from God, foretold by St. Paul in his second Epistle to the Thessalonians? chap. ii. ver. 3. Indeed, I would not dare to say, with George Fox, that this apostasy was universal: that there never were any real Christians in the world, from the days of the Apostles till his time. But we may boldly say, that wherever Christianity has spread, the Apostasy has spread also. Insomuch, that although there are now, and

always have been individuals, who were real Christians, yet the whole world never did, nor can at this day, shew a Christian country or city.

31. I would now refer it to every man of reflection, who believes the Scriptures to be of God, whether this general apostasy does not imply the necessity of a general reformation? Without allowing this, how can we possibly justify either the Wisdom or Goodness of God? According to Scripture, the Christian religion was designed for "the healing of the nations;" for the saving from sin by means of the Second Adam, all that were constituted sinners by the first. But it does not answer this end: it never did, unless for a short time at Jerusalem. What can we say, but that if it have not yet, it surely will answer it. The time is coming, when not only " all Israel shall be saved, but the fulness of the Gentiles will come in." The time cometh, when "violence shall no more be heard in the earth, wasting or destruction within our borders;" but every city shall call her "walls salvation, and her gates praise:" when the people, saith the Lord, "shall be all righteous, they shall inherit the land for ever; the branch of my planting, the work of my hands, that I may be glorified," Isaiah lx. 18, 21.

32. From the preceding considerations we may learn the full answer to one of the grand objections of infidels against Christianity, namely, The lives of Christians. Of Christians, do you say? I doubt whether you ever knew a Christian in your life. When Tomo Chachi, the Indian Chief, keenly replied, to those who spoke to him of being a Christian, "Why these are Christians at Savannah! These are Christians at Frederica!" The proper answer was, "No, they are not, they are no more Christians than you and Sinauky." "But are not these Christians in Canterbury, in London, in Westminster?" No, no more than they are angels. None are Christians, but they that have the mind which was in Christ, and walk as he walked. " Why, if these only are Christians," said an eminent wit, "I never saw a Christian yet." I believe it: you never did. And

perhaps, you never will. For you will never find them in the grand or the gay world. The few Christians that are upon the earth, are only to be found where you never look for them. Never, therefore, urge this objection more: never object to Christianity the lives or tempers of hea thens. Though they are called Christians, the name does not imply the thing: they are as far from this as hell from heaven.

33. We may learn from hence, Secondly, the extent of the fall, the astonishing spread of original corruption. What, among so many thousands, so many millions, is there none righteous, no, not one? Not by nature. But including the grace of God, I will not say with the heathen poet,

Rari quippe boni, numero vix totidem quot
Thebarum portæ, vel divitis ostia Nili.

As if he had allowed too much, in supposing there were a hundred good men in the Roman empire, he comes to himself, and affirms there are hardly seven. Nay, surely there were seven thousand! There were so many long ago in one small nation, where Elijah supposed there were none at all. But allowing a few exceptions, we are au thorized to say, "The whole world lieth in wickedness :" yea, in the wicked One, (as the words properly signify. "Yes, the whole heathen world." Yea, and the Christian too, (so called.) For where is the difference, save in a few externals! See with your own eyes. Look into that large country, Indostan. There are Christians and heathens too. Which have more justice, mercy, and truth? The Christians or the heathens? Which are most corrupt, infernal, devilish in their tempers and practice? The English or the Indians? Which have desolated whole countries, and clogged the rivers with dead bodies?

O sacred name of Christian! how profan'd!

O earth, earth, earth! how dost thou groan under the vil lanies of thy Christian inhabitants!