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say, that when a greater interest is at stake, greater caution should be exercised, we grant the observation to be just; but we maintain, that the strength of the evidence in favour of revelation, béars an exact proportion to the superior importance of the case; and we refuse to accept of the apology as sincere, because no other part of his conduct accords with this affected concern for the welfare of his soul.Did he discover a desire to know the truth, a solicitude to please God, a trembling anxiety with respect to futurity, a fear of every mistake, and every action which might prove fatal to his happiness, we might attribute his objections to the evidences of the gospel, to a dread lest he should rashly take a step, which he would afterwards have cause to repent. But he who laughs at all religion, minds nothing but the present world, spends his days in the chase of pleasures or of honours, and bestows his whole attention and care on his body, insults our understandings when he tells us, that it is from an apprehension of the consequences in another state of existence, that he does not embrace christianity. It is in vain that the adversaries of the scriptures allege in their defence, that even on the supposition of their divine authority, they are excusable in not receiving them, because they cannot perceive the force of the evidence in their favour. We are told, that our understandings are not in our own power, and that if our minds happen to be so constituted, as to be incapable of discerning truths which are manifest to others, their dulness or incapacity may be called our misfortune, but ought not to be imputed to us as a crime. But the declamations of infidels, and of some others, on this favourite topic, are

loose and inaccurate. We shall not dispute that the mind is passive in the reception of many of its ideas. There are certain propositions which shine with their own light, and convince all, whether willing or unwilling, of their truth. But there are truths, on the other hand, the perception of which requires attention, freedom from prejudice, a disposition to learn, humility, and the absence of vicious propensities. If these qualities be wanting, the truth may not be perceived, but in such a case the person is undoubtedly culpable. The evidences of the divinity of the scriptures are very strong; but it is possible for one to take a hasty or partial view of them, to listen only to the arguments on the opposite side, to come to the consideration of them, with a mind prepossessed by unfair and insidious representations of the subject, and to wish that one may find them not satisfactory. That a person, thus predisposed, was not satisfied, could excite no surprise. It would be manifestly his own fault, that he was not convinced; and his unbelief would most certainly be criminal. We hear much of the candour of infidels, not only from themselves, but also from some who bear the name of christians, but in the excess of their charity, injure the cause, which they profess to defend. But setting aside the proofs, which might be brought from the writings and conversation of infidels, that candour is a virtue to which they have no claim, at least in opposing revelation, I beg the reader to consider, that the scriptures, to which we are now at liberty to appeal as an authority, assure us, that no man can be candid in rejecting the truth. They trace unbelief, not only to the darkness of the understanding, but to

the corrupt passions of the heart. It is the off spring of pride, of vanity, of covetousness, of sensuality. At the same time, they declare, that every honest and upright man, every man whose mind is purified from prejudice and lust, if he be not already satisfied, shall finally be convinced, that the doctrines of the christian religion are divine. "If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself."* Infidelity is the effect not of physical, but of moral causes; it is not a misfortune, but a crime and a crime too, of an aggravated nature.

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How much happiness do infidels lose by rejecting the gospel? I know, indeed, that they are of the contrary opinion, and that the scriptures are represented by them, as imposing a variety of severe and unreasonable restraints. But the ideas, which they have formed of the unpleasant and gloomy nature of a religious life, have no foundation but in the arbitrary associations of fancy. Modes of life, which appear very insipid, and even disagreeable, have sometimes hidden sources of satisfaction, which cause them to be highly relished by those, who are actually engaged in them. It is analogous, therefore, to our experience relative to other things, that a virtuous life should have charms, which more than compensate for all the sacrifices which it demands. It is worthy of remark, that none complain of the restraints imposed by revelation, but those who have not submitted to them; we hear not a single murmur from those who have. Is not this a proof, that the severity of religious discipline is wholly imaginary; and that such a notion originates in a licen* John vii. 17.

tious, dissipated turn of mind, which must disqualify any person who is under its influence, for judging impartially of the evidences of the scriptures?

Does the infidel boast of his pleasures? The believer does not boast of his ; but he is cheered and made happy by them, in the intervals of solitude, when the former experiences a dreadful vacuity, or his joys are succeeded by the stings of remorse ; in the season of affliction, and the hour of death, when his past crimes, rising like so many ghosts from the grave of oblivion, encompass him with terrors, and an opening eternity presents to his view the unutterable horrors of despair. What are the hopes of infidelity, even in a time of health and prosperity? It has none, except this poor, grovelling, fluctuating hope, that life shall be protracted a little longer, and that to-morrow shall be as this day, and much more abundant. Whether there be a state beyond the grave, it is unable with certainty to tell; it is afraid to inquire from a misgiving of mind, which it strives in vain to overcome; or, if it ape the language of religion, and speak of that state with confidence and expectation, it is in those moments, when its nerves are braced, its spirits are elevated, its blood flows with a full and regular tide, and the supposed distance of death allows the coward to put on the airs of a hero. The hope of the believer stoops to no sublunary object, but terminates on felicity too great to be conceived, and too sublime to be enjoyed, in this state of imperfection. He expects to triumph over death, to survive the present system of things, to prolong his pleasures through an endless duration. His eye brightens, as he approaches the last term of life; he welcomes the

pang of dissolution. The infidel affects to pity the christian, but in reality there are moments when he envies him. The christian never envies the infidel, but at all times he thinks of him with the most tender pity.

The consequences of rejecting the scriptures, on the supposition that they are divinely inspired, are serious and alarming. In this case, the threatenings against the unbelieving and impenitent, will be found to be no vain terrors, no bugbears contrived by priests to keep the silly, unsuspecting multitude in awe. Infidels may make damnation their sport, but by all their art they shall not be able to avoid it. It is surely a crime worthy of the severest punishment, to reject, to misrepresent, to ridicule, to revile a revelation stamped with conspicuous characters of divine wisdom and grace, and attested by wonders, which the arm of omnipotence hath performed. If the scriptures be a revelation from heaven, the light of nature is not sufficient. It is not sufficient for any man, whatever some may thoughtlessly and unguardedly assert; it is manifestly not sufficient for the infidel, who hath ungratefully, and contemptuously closed his eyes on a much clearer light. It cannot conduct any individual to happiness ; it leaves its deluded votaries in misery. If the scriptures be a revelation from God, there is only one method of gaining his favour and a blessed immortality; and that method infidels despise. They must, therefore, suffer the doom denounced in the gospel. "He that believeth not the Son shall not see life; but the wrath of God abideth upon him.'*

* John iii. 36.

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