seek it in things external, even when those things | uncertainty: at once the glory and the scorn of the are not actually present to minister excitement.— universe If he boasts, I lower him; if he lowers External objects are themselves also our tempters, himself, I raise him; either way I contradict him, and entice us even when we are not aware. The till he learns that he is a monstrous incomprehensiphilosophers then will but vainly say, "Be occupi- ble mystery. ed with yourselves, for there you will find your happiness." Few believe them; and the few who do, are more empty and foolish than any. For can any thing be more contemptible and silly, than what the Stoics call happiness? or more false than all their reasonings on the subject?

They affirm that man can do at all times what he has done once; and that since the love of fame prompts its possessor to do some things well, others may do the same. But those actions are the result of feverish excitement, which health cannot imitate.

CHAPTER VI.

ON AVOWED INDIFFERENCE TO RELIGION.

It were to be wished, that the enemies of religion would at least learn what religion is, before they oppose it. If religion boasted of the unclouded vision of God, and of disclosing him without a covering or veil, then it were victory to say that nothing in the world discovers him with such evidence.But since religion, on the contrary, teaches that men are in darkness, and far from God; that he is hidden from them, and that the very name which he gives himself in the Scriptures, is a God that hideth himself;" and, in fact, since it labors to establish these two maxims, that God has placed in his church, certain characters of himself, by which he will make himself known to those who sincerely seek him; and yet that he has, at the same time, so far covered them, as to render himself imperceptible to those who do not seek him with their whole heart, what advantage do men gain, that, in the midst of their criminal negligence in the search 3. This then is all that man can do in his own of truth, they complain so frequently that nothing strength with regard to truth and happiness. We reveals and displays it to them? seeing that this have a powerlessness for determining truth, which very obscurity under which they labor, and which no dogmatism can overcome: we have a vague no- they thus bring against the Christian church, does tion of truth, which no pyrrhonism can destroy.- but establish one of the two grand points which she We wish for truth, and find within only uncertain-maintains, without affecting the other; and instead ty. We seek for happiness, and find nothing but of ruining, confirms her doctrines.

2. The intestine war of reason against the passions, has given rise, among those who wish for peace, to the formation of two different sects. The one wished to renounce the passions and to be as gods; the other to renounce their reason, and become beasts. But neither has succeeded; and reason still remains, to point out the baseness and moral pravity of the passions, and to disturb the repose of those who yield to them; and the passions are still vigorously in action in the hearts of those who aim to renounce them.

misery. We cannot but wish for truth and happi- To contend with any effect, the opposers of reliness; yet we are incapable of attaining either.-gion should be able to urge that they have applied The desire is left to us, as much to punish us, as to show us whence we are fallen.

4. If man was not made for God, why is he never happy but in God? If man is made for God, why is he so contrary to God?

their utmost endeavors, and have used all the means of information, even those which the Christian church recommends, without obtaining satisfaction. If they could say this, it were indeed to attack one of her main pretensions. But I hope to show that no rational person can affirm this; nay, I venture to assert that none ever did. We know very well how men of this spirit are wont to act. They conceive that they have made a mighty effort towards the instruction of their minds, when they have spent a few hours in reading the Scriptures, and have put a few questions to a minister on the articles of the faith. And then they boast of having consulted both men and books without success. Really I cannot help telling such men, what I have often told them, that this negligence is insufferable. This is not a question about the petty interests of some stranger. Ourselves and our all are involved in it.

5. Man knows not in what rank of beings to place himself. He is manifestly astray, and perceives in himself the remnant indications of a happy state, from which he has fallen, and which he cannot recover. He is ever seeking it, with restless anxiety, without success, and in impenetrable darkness. This is the source of all the contests of the philosophers. One class has undertaken to elevate man by displaying his greatness; the other to abase him by the exhibition of his wretchedness. And what is most extraordinary is, that each party makes use of the reasonings of the other to establish its own opinions. For the misery of man is inferrible from his greatness, and his greatness from his misery. And thus the one class has more effectually proved The immortality of the soul is a matter of such his misery, because they deduced it from his great- main importance, so profoundly interesting to us, ness; and the other established much more power- that we must be utterly dead to every good feeling, fully the fact of his greatness, because they proved if we could be indifferent about it. And all our acit even from his misery. All that the one could say tions and thoughts would take so different a course, of his greatness, served but as an argument to the according as we have or have not the hope of eterother, to prove his misery; inasmuch as the mise-nal blessings, that it is impossible for us to take one ry of having fallen, is aggravated in proportion as step discreetly, but as we keep this point ever in the point from which we fell is shown to be more view, as our main and ultimate object. elevated; and vice versa. Thus they have outgone each other successively, in an eternal circle; it being certain, that as men increased in illumination, they would multiply proofs, both of their greatness and their misery. In short, man knows that he is wretched. He is wretched, because he knows it. Yet in this he is evidently great, that he knows himself to be wretched.

What a chimera then is man. What a singular phenomenon! What a chaos! What a scene of contrariety! A judge of all things, yet a feeble worm: the shrine of truth, yet a mass of doubt and

It is, then, both our highest interest, and our first duty, to get light on this subject, on which our whole conduct depends. And here, therefore, in speaking of those who are skeptical on this point, I make a wide distinction between those who labor with all their power to obtain instruction, and those who live on in indolence, without caring to make any inquiry. I do heartily pity those who sincerely mourn over their skepticism, who look upon it as the greatest of misfortunes, and who spare no pains to escape from it, but who make their researches their chief and most serious employ. But as for

those who pass their life without reflecting on its | me at this point, rather than at any other of all that close; and who, merely because they find not in eternity which was before me, or of all that which themselves a convincing testimony, refuse to seek it is to come. On every side I see nothing but infinielsewhere, and to examine thoroughly, whether the ties, which enfathom me in their abysses as a mere opinion proposed be such as nothing but a credulous atom, or as a shadow which lingers but a single insimplicity receives, or such as, though obscure instant, and is never to return. All that I know is, itself, is yet founded on a solid basis, I regard them that I must shortly die; and that of which I know very differently. The carelessness which they be- the least, is this very death, from which I cannot fly. tray in a matter which involves their existence, "As I know not whence I came, so I know not heir eternity, their all, awakes my indignation ra- whither I go. This only I know, that when I leave ther than my pity. It is astonishing. It is horri- this world, I must either fall for ever into nothingfying. It is monstrous. I speak not this from the ness, or into the hands of an incensed God; but I pious zeal of a blind devotion. On the contrary, I know not to which of these two conditions I shall affirm that self-love, that self-interest, that the sim- be eternally doomed. plest light of reason, should inspire these sentiments; and, in fact, for this we need but the perceptions of ordinary men.

If they thought seriously, they would see that, this conduct is so contrary to sound sense, to virtuous principle, and to good taste, and so widely removed from the reality of that elevation to which they pretend, that nothing can more effectually expose them to the contempt and aversion of mankind, or more evidently mark them for weakness of intellect, and want of judgment. And indeed, should we require of them an account of their sentiments, and of their doubts on the subject of religion, their statements would be found so miserably weak and trifling, as to confirm, rather than shake 2. I will not undertake here to prove by natural our confidence. This was once very aptly re-reason, either the existence of God, the doctrine of marked by one of their own number, in answer to the Trinity, or the immortality of the soul, nor any an infidel argument: Positively if you continue other point of this kind; not only that I do not feel to dispute at this rate, you will actually make me a myself strong enough to bring forth from the re Christian." And he was right; for who would not sources of weak reason, proofs that would convince tremble to find himself associated in his opinions a hardened atheist; but that this knowledge, if and his lot, with men so truly despicable? gained without the faith of Jesus Christ, were equally barren and useless. Suppose a man to become convinced that the proportions of numbers are truths immaterial, and eternal, and dependant on one first truth, on which they subsist, and which

is called God: I do not find that man advanced one | taking the risk that God is, if you win, you win step further towards his own salvation. every thing. If you lose, you lose nothing. Believe then if you can.

3. It is surprising that no canonical writer has made use of nature to prove the existence of God. They all tend to establish the belief of this truth; yet they have not said, There is no void, then there is a God; it follows, then, that they were more intelligent than the ablest of those who have come after them, who have all had recourse to this method.

If it is a proof of weakness to prove the exist ence of God from nature, then do not despise the Scripture; if it is a proof of wisdom to discern the contradictions of nature, then venerate this in the Scripture.

4. Unity added to infinity does not augment it, any more than another foot does a line of infinite length. What is finite is lost in that which is infinite, and shrinks to nothing. So does our mind in respect of the mind of God, and our righteousness when compared with his. The difference between unity and infinity is not so great as that between our righteousness and the righteousness of God.

Well, I see I must wager; but I may risk too much. Let us see. Where there is equal risk of loss or gain, if you have but two lives to gain, and but one to lose, you might venture safely. If again there were ten lives to gain, and the chances equal; then it were actually imprudent not to risk your one life to gain the ten. But in this case, where you have with equal chance of gain or loss, an infinity of lives, infinitely happy, to gain; and where the stake which you play, a thing so trifling and transient, to hesitate from a false preference to it, is absolute folly.

For it answers no purpose to allege the uncertainty of winning, and the certainty of the risk; or to say that the infinite distance between the certainty of that which we hazard, and the uncertainty of that which we may gain, raises the value of the finite good which we stake, to an equality with the infinite good which is uncertain. For this is not the case. He who plays must risk a certainty for an uncertainty; and though he risks a finite certainty for a finite uncertainty, it can be shown he does not act foolishly. It is false that there is an infinite distance between the certainty we hazard, and the uncertainty of win

5. We know that there is an infinite, but we know not its nature. For instance, we know that it is false that number is finite. Then it is true that there is an infinity in number; but what that infinity is, we know not. It cannot be equal or un-ning. Though it is true that there is an infinite equal, for the addition of unity to infinity does not change its nature; yet it is a number, and every number is equal or unequal; this is the case with all finite numbers. In the same way, we may know that there is a God, without knowing what he is; and we ought not to conclude that God is not, because we cannot perfectly comprehend his nature.

To convince you of the being of a God, I shall make no use of the faith by which we know him assuredly, nor of any other proofs with which we are satisfied, because you will not receive them. I will only treat with you upon your own principles, and I expect to show you, by the mode in which you reason daily, in matters of small importance, how you should reason in this; and what side you should take in the decision of this important question of the being of a God. You say that we cannot discover whether there be a God or not. This however is certain, either that God is, or that God is There is no medium point between these two alternatives. But which side shall we take? Reason, you say, cannot decide at all. There is an infinite chaos between us and the point in question. We play a game at an infinite distance, ignorant whether the coin we throw shall fall cross or pile. How then can we wager? By reasoning we cannot make sure that it is the one or the other. By reasoning we cannot deny that it is the one or the other.

not.

Do not then charge with falsehood those who have taken a side, for you know not that they are wrong, and that they have chosen ill. "No, say you, I do not blame them for having made this choice, but for making any choice whatever. To take a risk on either alternative, is equally wrong: the wise course is not to choose at all." But you must wager; this is not a matter of choice. You are inevitably committed; and not to wager that God is, is to wager that he is not. Which side then do you take? Let us see in which you are the least interested. You have two things to lose, truth and right; and two things to play with, your reason and your will-your knowledge and your happiness. And your nature has two things to shun, error and misery. Take your side, then, without hesitation, that God is. Your reason is not more annoyed in choosing one, than the other, since you cannot but choose one. Here then is one point settled. But now of your happiness? Balance the gain and the loss there. Upon

distance between the certainty of gaining and the certainty of losing. But the uncertainty of winning is in proportion to the certainty which is hazarded, according to the proportion of the chances of gain or loss. And hence it follows, that if the risks be equal on both sides, then the match to be played is equal against equal; and then the certainty of that which is hazarded, is equal to the uncertainty of winning; so far is it from being infinitely distant. And thus our proposition is of infinite force, since we have but that which is finite to hazard, and that which is infinite to gain, in a play where the chances of gain or loss are equal. This is demonstration, and if men can discern truth at all, they should perceive this.

I admit this: but is there no mode of getting at the principles of the game? Yes, by the Scriptures, and by the other innumerable proofs of religion. They, you will say, who hope for salvation, are happy in that hope. But is it not counterbalanced by the fear of hell? But who has most reason to fear that hell? he who is ignorant that there is a hell, and is certain of damnation if there is; or he who is convinced of its existence, and lives in the hope of escaping it? He who had but eight days to live, and should conceive that the wisest course for him is, to believe that all this is a matter of mere chance, must be totally demented. Now, if we were not enslaved by our passions, eight days, or a hundred years are precisely the same thing.

And what harm will arise from taking this side? you would become faithful, pure, humble, grateful, beneficent, sincere and true. I grant that you would not be given up to polluting pleasures, to false glory, or false joys. But then, have you not other pleasures? I affirm that you would be a gainer, even in this life; and that every step you go forward, you will see so much of the certainty of what you will gain, and so much of the utter insignificance of what you will risk, that you will in the end discover, that you ventured for a good, both infinite and certain, and that to get it, you have given nothing.

You say that you are so constituted, that you cannot believe; and you ask, what you should do.Learn, at least, your inaptitude to believe, seeing that reason suggests belief, as your wisdom, and yet you remain unbelieving. Aim, then, to obtain conviction, not by any increase of proof of the exist

ence of God, but by the discipline and control of your own passions. You wish to obtain faith, but you know not the way to it. You wish to be cured of infidelity, and you ask for the remedy. Learn it, then, from those who have been, what you are, and who now have no doubt. They know the way for which you are seeking, and they are healed of a disease for which you seek a cure. Follow their course, then, from its beginning. Imitate, at least, their outward actions, and if you cannot yet realize their internal feelings, quit, at all events, those vain pursuits in which you have been hitherto entirely engrossed.

Ah, say you, I could soon renounce these pleasures, if I had faith; and I answer, you would soon have faith, if you would renounce those pleasures. It is for you to begin. If I could, I would give you faith, but I cannot; and consequently, I cannot prove the sincerity of your assertion; but you can abandon your pleasures, and thus make experiment of the truth of mine.

You say, this argument delights me. If so, if this argument pleases you, and appears weighty, know also that it comes from a man, who, both before and afterwards, went on his knees before Him who is infinite, and without parts, and to whom he has himself entirely submitted, with prayer, that he would also subject you to himself for your good, and his glory; and that thus Omnipotence might bless his weakness,

and true religion, are things essentially united. It should also recognize both the greatness and the meanness of man; together with their respective causes. What religion, but the Christian, has ever exhibited knowledge such as this?

3. Other religions, as the pagan idolatries, are more popular; their main force lies in external forms: but then they are ill suited to sensible men; whilst a religion, purely intellectual, would be more adapted to men of sense, but would not do for the multitude. Christianity alone adapts itself to all. It wisely blends outward forms, and inward feelings. It raises the common people to abstract thought; and, at the same time, abases the pride of the most intellectual, to the performance of outward duties; and it is never complete, but in the union of these two results. For it is necessary that the people understand the spirit of the letter, and that the learned submit their spirit to the letter, in the compliance with external forms.

4. Even reason teaches us that we deserve to be hated: yet no religion, but the Christian, requires us to hate ourselves. No other religion, therefore, can be received by those who know themselves to be worthy of nothing but hatred.

No other religion, but the Christian, has admitted that man is the most excellent of all visible creatures, and, at the same time, the most miserable. Some religions which have rightly estimated man's real worth, have censured, as mean and ungrateful, the low opinion which men naturally entertain of their own condition. Others, well knowing the depth of his degradation, have exposed, as ridicu lously vain, those notions of grandeur, which are

No other religion, but ours has taught that man is born in sin: no sect of philosophers ever taught this; therefore no sect has ever spoken the truth.

5. God is evidently withdrawn from us, and every religion, therefore, which does not teach this, is false; and every religion which does not teach the reason of this, is wanting in the most important point of instruction. Our religion does both.

6. We ought not to misconceive our own nature. We are body as well as spirit; and hence demonstration is not the only channel of persuasion. How few things are capable of demonstration! Such proof, too, only convinces the understanding: cus-natural to men. tom gives the most conclusive proof, for it influences the senses, and by them, the judgment is carried along without being aware of it. Who has proved the coming of the morrow, or the fact of our own death? And yet what is more universally believed? It is then custom which persuades us. Custom makes so many Turks and Pagans. Custom makes artisans and soldiers, &c. True, we must not begin here to search for truth, but we may have recourse to it when we have found out where the truth lies, in order to imbue ourselves more thoroughly with that belief, which otherwise would fade. For to have the series of proofs incessantly before the mind, is more than we are equal to. We must acquire a more easy method of belief; that of habit, which, without violence, without art, and without argument, inclines all our powers to this belief, so that the mind glides into it naturally. It is not enough to believe only by the strength of rational conviction, while the senses incline us to believe the contrary. Our two powers must go forth together; the understanding, led by those reasonings which it suffices to have examined thoroughly once; the affections, by habit, which keeps them perpetually from wandering.

CHAPTER VIII.

MARKS OF THE TRUE RELIGION.

TRUE religion should be marked by the obligation to love God. This is essentially right; and yet no religion but the Christian has ever enjoined it. True religion ought also to recognize the depraved appetite of man, and his utter inability to become virtuous by his own endeavors. It should have pointed out the proper remedies for this evil, of which prayer is the principal. Our religion has done all this; and no other has ever taught to ask of God the power to love and serve him.

2. Another feature of true religion, would be the Knowledge of our nature. For the true knowledge of our nature, of its true happiness, of true virtue,

That religion which consists in the belief of man's fall from a state of glory and communication with God, into a state of sorrow, humiliation, and alienation from God, and of his subsequent restora tion by a Messiah, has always been in the world All things else have passed away, but this, for which all other things exist, remains. For God, in his wisdom, designing to form to himself a holy people, whom he would separate from all other nations, deliver from their enemies, and lead to a place of rest, did promise that he would do this, and that he would come himself into the world to do it; and did foretell by his prophets, the very time and manner of his coming. In the mean while, to confirm the hope of his elect through all ages, he continually exhibited this aid to them in types and figures, and never left them without some evident assurances of his power and willingness to save.For immediately after the creation, Adam was made the witness to this truth, and the depository of the promise of a Saviour, to be born of the seed of the woman. And though men at a period so near to their creation, could not have altogether forgotten their origin, their fall, and the divine promise of a Redeemer; yet since the world in its very infancy was overrun with every kind of corruption and violence, God was pleased to raise up holy men, as Enoch, Lamech, and others, who, with faith and patience, waited for that Saviour who had been promised from the beginning of the world. At the last, God sent Noah, who was permitted to experience the malignant wickedness of man in its highest degree; and then God saved him, when he drowned the whole world, by a miracle, which tes