many of my readers, who have yet to become acquainted with the writings of this most sagacious observer of mankind.

"The general proof of natural religion and of Christianity, does, I think, lie level to common men: even those, the greater part of whose time, from childhood to old age, is taken up with providing for themselves and their families the common conveniences, perhaps necessaries of life: those I mean of this rank, who ever think at all of asking after proof, or attending to it. Common men, were they as much in earnest about religion as about their temporal affairs, are capable of being convinced upon real evidence, that there is a God who governs the world; and they feel themselves to be of a moral nature, and accountable creatures. And as Christianity entirely falls in with this their natural sense of things, so they are capable, not only of being persuaded, but of being made to see, that there is evidence of miracles wrought in attestation of it, and many appearing completions of prophecy. But though this proof is

real and conclusive, yet it is liable to objections, and may be run up into difficulties, which, however, persons who are capable not only of talking of, but of really seeing, are capable also of seeing through—that is, not of clearing up and answering them so as to satisfy their curiosity (for of such knowledge we are not capable with respect to any one thing in nature); but capable of seeing that the proof is not lost in these difficulties, nor destroyed by these objections. But then, a thorough examination into religion, with regard to these objections, which cannot be the business of every man, is a matter of pretty large compass; and, from the nature of it, requires some knowledge, as well as time and attention, to see how the evidence comes out, upon balancing one thing with another; and what upon the whole is the amount of it. Now, if persons who have picked up these objections from others, and take for granted they are of weight upon the word of those from whom they received them, or by often retailing of them come to see, or fancy they

see them to be of weight, will not prepare themselves for such an examination with a competent degree of knowledge; or will not give that attention and time to the subject, which, from the nature of it, is necessary for attaining such information: in this case, they must remain in doubtfulness, ignorance, or error; in the same way as they must with regard to common sciences aud matters of common life, if they neglect the necessary means of being informed in them."

In the sense of the foregoing, men, are, most undoubtedly, responsible for their religious sentiments; though it has often been asserted in unmeasured and unrestricted terms, that they are not.*

If, however, a man has really used all the means within his power to convince himself of the obligations of Christianity-reading those treatises which have proved generally

* See this fallacy admirably discussed,-"Life of Dr. Mason Good," by Gregory. Pp. 341-344 (1st edit. 1828).

Also, "Pascal Thoughts," ch. vi.

satisfactory to others; acting up continually to the degree of light he has; seriously anxious to know the truth, and ready to embrace it, come from what side and under what circumstances it will, and yet, is utterly unable to realize those pleasing convictions, and that strong assurance on the subject, which others around him seem to feel and rejoice in: in such a case, of honest and regretted difficulty, let the more privileged inquirer, make for his perplexed and differing brother, as God will undoubtedly, all feeling and considerate allowance! But if there should be any one, who willingly, continues ignorant of the ordinary facts of the Christian evidence, (since these are susceptible of the same kind of proof as other facts on which we are compelled to act in all the chief affairs of life); as, such a man must, so continuing, of necessity remain (in defiance of any heights of learning in other matters) a sceptic, in religion, till the end of his days; so, must his condition, with reference to futurity, be perilous and unwise; "for, suppose a man to be really in doubt whether

E

such a person had not done him the greatest favour, or whether his whole temporal interest did not depend upon that person; no one, who had any sense of gratitude and of prudence, could possibly consider himself in the same situation, with regard to such person, as if he had no such doubt. In truth, it is as just to say, that certainty and doubt are the same, as to say, the situations now mentioned would leave a man as entirely at liberty, in point of gratitude or prudence, as he would be, were he certain he had received no such favour from such person, or that he no way depended on him: and thus, though the evidence of religion, which is afforded to some men, should be little more than that they are given toe the system of Christianity or religion in general, to be supposable and credible; this ought, in all reason, to beget a serious practical apprehension that it may be true. Such apprehension ought to turn men's eyes to every degree of new light which may be had, from whatever side it comes, and induce them to refrain, in the mean time, from