66 66 66 66 period of time that was allotted me to live was assigned to me at this particular point, rather than at any other, of the whole eternity which was before me, or of that which is to come after me. I see "nothing but infinities on all sides, which swallow me up like an atom, or transform me to a shadow which "endures but a single instant, and is never to return. "All that I know is, that I must shortly die; but this 66 66 very death, from which I cannot escape, is the thing “of which I am the most ignorant. "As I know not whence I came, so I know not "whither I am going; only this I know, that, at my "departure out of the world, I must either be for ever "annihilated, or fall into the hands of an incensed "GOD, without being able to decide which of these two "conditions will be my everlasting portion. "Such is my state, so full of weakness, darkness, "and wretchedness. And from all this I conclude, "that I ought to pass all the days of my life without "ever considering what is hereafter to befal me; and "that I have nothing to do but to follow my inclina"tions without reflection or disquiet, doing all that 66 which, if what is said of a miserable eternity be true, "will infallibly plunge me into it. It is possible I 66 might find some light to dispel my doubts; but I "will not take the trouble to stir one foot in search of "it; rather, despising all those who do take pains in "this inquiry, I am resolved to go on, without fear or 66 foresight, and brave the grand event; I will pass as "easily as I can out of life, and die utterly uncertain "about the eternal state of my future existence." If this be a fair representation of the strange process of thought often pursued by the generality of modern Deists, as I apprehend it is, you will agree with me, that it is an honour to religion to have such unreasonable men for its professed enemies, and to Christians, that such, or such principally, are their revilers. Yet, as idolizers of reason, we cannot suppose that these gentlemen reject the Christian religion, and adopt the notions of Deism, without thinking they have found sufficient reasons for the preference. Let us, my friend, by instituting a short comparison, see if we can discover them. Can a Deist arrive at his convictions by any thing like the following gradation? Christianity reveals a God, glorious in holiness; Deism, though it acknowledges a God, yet in great measure overlooks his moral character: therefore I prefer Deism. Christianity contains a professed revelation of the will of God; Deism leaves me in perfect darkness as to his will: therefore I prefer Deism. Christianity exhibits palpable, obvious, and simple criteria of the nature of virtue and vice; Deism envelopes the nature of virtue and vice in the greatest doubt and perplexity: therefore I prefer Deism. Christianity furnishes the strongest possible motives for virtuous conduct, and the most cogent reasons for abstaining from vicious conduct; Deism appeals only to some vague notions relative to the fitness of things, or to moral beauty, or to expediency, which makes a man's own sentiments and feelings, however fluctuating, his ultimate guide: therefore I prefer Deism. Christianity often reforms profligate and vicious men; Deism never: therefore I prefer Deism. Christianity frequently prompts men to schemes of the most extensive philanthropy, and compels them to execute those schemes; Deism scarcely ever devises any such schemes: therefore I prefer Deism. Christianity imparts principles that support men under all the trials and vicissitudes of life; Deism can have recourse to no such principles: therefore I prefer Deism. Christianity assures me of eternal existence beyond the grave; and that, if it is not to me an eternal portion of felicity, it will be my own fault: 'Deism leaves me perfectly ignorant, let my conduct here be what it may, whether I shall live beyond the grave or not; whether such existence, if there be any, will be limited or infinite, happy or miserable: therefore I prefer Deism. Christianity will support me under the languishments of a sick bed, and in the prospect of death, with the "sure and certain hope," that death is only a short though sometimes dark passage into "an inheritance "incorruptible, undefiled, and which fadeth not away, "reserved in Heaven for God's people:" Deism will then leave me, sinking in an ocean of gloomy apprehension, without one support-in trembling expectation, that the icy hand of the king of terrors is about to seize me; but whether to convey me to Heaven, to Hell, or to a state of annihilation, I know not; therefore I prefer: no, my friend, it is impossible ' that any man capable of correct reflection can, after tracing this contrast, say, deliberately and sincerely,therefore I prefer Deism. The reasons, then, which weigh with a Deist, must be different from the above. Perhaps you may be told, that the difficulties attending the belief of Christianity are very numerous and great, while the mere reception of the principles of Deism is in a considerable degree free from difficulty, or at least presents no difficulties against which one's mind can strenuously revolt. To ascertain the force of this assertion, let us endeavour to collect into one point of view the chief propositions which must necessarily be included in the creed of a Deist: and I am much mistaken if they will not furnish us with some cogent motives for wishing Christianity may be true, independent of all those that result from its own intrinsic beauty, value, and excellency. Here, again, we will suppose a Deist speaking; delivering, if I may so call it, in his own person, "A "confession of his Faith." And after you have attended to his declaration, I think you will coincide with me in opinion, that the credulity of unbelievers is the most marvellous thing imaginable-the rejectors of the Gospel, the most resolute believers in the world; or with Soame Jenyns, that they "must be possessed "of much more faith than is necessary to make them "declared Christians, and remain unbelievers from "mere credulity." The creed of a Deist, so far as I am able to comprehend his principles, would run thus: 1. I believe that God is a being of matchless holiness, wisdom, power, and benevolence; that, in consequence of his holiness, He "cannot look upon iniquity "with satisfaction;" that His wisdom would enable him to contrive, His power to execute, and His bene volence stimulate him to accomplish, the most effectual plans for the establishment of virtue and the suppression of vice; for the extinction of mental and moral darkness, and the diffusion of mental and moral light: and yet, that God has suffered mankind in every age, and in almost every country, to remain in the grossest ignorance and darkness for nearly 6000 years; to struggle with prejudices, to immerse themselves in the blackest and most dismal crimes, to perform the most horrid and murderous rites, and fancy them religious services; -that He makes the being who possesses the finest faculties to be the greatest enemy to his species,—and thus to plunge himself and others into the deepest miseries:-and all this in consequence of His never affording them the remotest aid,-never supplying them with any invariable principles as preservatives against error, or any specific rules by which they should shape their conduct. That is, I believe this palpable contradiction, that the goodness of God has allowed this horridly miserable state of mankind to continue for so many centuries, and has all along prompted Him to refuse them any effectual aid or direction. 2. I believe that what is called the Mosaic account of the Creation of the World, and the Fall of Man, is a mere fable; and therefore I believe that God, the wisest and the best of beings, created man with the most noble, refined, and extraordinary faculties of body and mind, faculties infinitely superior to what are possessed by other living creatures; that while they eat, and drink, and sleep, unconscious of what shall befal them, he may indulge the doubtful anticipation |