CHAP. IV.

If, moreover, we see this Illumination extolled above all science, as friendly to virtue, as improving the heart, and as producing a just morality, which will lead to happiness both for ourselves and others, but perceive at the same time that these assertions are made at the expence of principles, which our natural feelings force us to venerate as supreme and paramount to all others, we may then be certain that our informer is trying to mislead and deceive us.—For all virtue and goodness both of heart and conduct, is in perfect harmony, and there is no jarring or inconsistency. But we must pass this sentence on the doctrines of this Illumination. For it is a melancholy truth that they have been preached and recommended, for the most part, by clergymen, parish-ministers, who, in the presence of invoked Deity, and in the face of the world, have set their solemn seal to a system of doctrines directly opposite to those recommended in their writings; which doctrines they solemnly profess to believe, and solemnly swear to inculcate. Surely the informations and instructions of such men should be rejected. Where shall we find their real opinions? In their solemn oaths?—or in these infidel dissertations?—In either case, they are deceivers, whether misled by vanity or by the mean desire of church-emoluments; or they are prostitutes, courting the society of the wealthy and sensual. Honesty, like justice, admits of no degrees. A man is honest, or he is a knave, and who would trust a knave? But such men are unsuitable instructors for another reason—they are unwise; for, whatever they may think, they are not respected as men of worth, but are inwardly despised as parasites, by the rich, who admit them into their company, and treat them with civility, for their own reasons. We take instructions not merely from the knowing, the learned, but from the wise—not therefore from men who give such evidences of