No cause is more fearful, and yet none is less suspected or more forgotten. It accounts for an infinity of lurking scepticism, which it surprises the casual observer to see, in individuals who have made much inquiry, and to whom the tyro in these investigations may be disposed rather to look for support and guidance; but if, instead of support, he perceives in him a shrinking, a timidity, so unlike the confidence which a firm belief in the principles he professes should naturally inspire, is he not forced to the conclusion that the professor is scarcely, if at all, less of a doubter than himself? and who shall rightly estimate the injury done by each recurring instance of this kind, both to the individual's own future welfare, and that of those who had a right to look up to him for help?

It is not necessary to be a Christian, to incur ridicule. The Deist, if true to his principles; a man of upright morals, with his appetites in tolerable subjection, of an humble and serious and devotional spirit towards God, must expect the same. Some who profess

and call themselves Christians richly deserve, by the extravagancies which they have heaped upon and appended to Christianity, all the satire with which they are and have been visited; but yet, it is impossible for the most consistent believer in Christianity imaginable, if he acts on his belief, to avoid, some degree, of ridicule; in the same way, and for the same reasons, as it is impossible for the Deist to avoid it, if he acts up to the just inferences from his belief in the truths of natural religion.

That which excites the hostility and the ridicule of a large portion of mankind, is, what is common alike both to Deism and Christianity; namely, the obligations under which they place the consistent believer in either, to act with such a continual reference to a presiding Deity, and a future existence, as checks the frivolity, the recklessness, or the independent vanity of many of those among whom they live. Indeed, I am not aware that any arguments have been adduced, throughout this work, to account for the existence of doubts respecting Christianity, which apply

not equally to Deism. The admissions of Deism, even if they be not considered as extending beyond the simple acknowledgment of a supreme moral administrator of the universe, seem to demand a conduct as pure and guarded and circumspect as Christianity. If the fear of ridicule keeps a man back from an uncompromising and consistent profession of either, he must certainly prepare himself, sooner or later, if he ever thinks at all, to be hedged in with an infinity of objections and hesitations about both.

CONCLUSION.

THE object of the preceding observations has been, to clear the way, before an unprejudiced inquirer into the evidences of revelation; and bring him, to the entrance, of that tranquil region of belief, where, it has been supposed he has been willing, if he could be convinced it was his duty, in company with many whom, though he has loved and venerated, he has never yet been able, cordially to proceed.

It has been shewn, that, misconceptions as to the nature of the proof, in questions of this sort, lie at the root of some men's difficulties; and a want of adequate acquaintance with the history and facts of Christianity, at the root of those of many more; it was shewn, that if the natural appetites be not kept in a certain degree of very rigid subjection; or, if there be any forgetfulness of the extreme limitation of

our faculties, and the obligation to a pervading sense of Deity, in all our investigations; if there be any want of seriousness; or even, if the dread of singularity lead us to a practical renunciation of any of the great truths, even of natural religion (so called); in either, or any combination of these cases, we have enough to account for many apparently insuperable doubts and obstructions in the way of a realizing view of any revelation which the Deity might be pleased to make us. Some few specific difficulties, of a modern and urgent kind, are treated at length in the Appendix.*

Considering the almost infinite variety in the peculiar constitution of the mind of different individuals, and the circumstances amidst which they have been trained, it is too much to expect, that all the difficulties which may occur have been fully obviated; but, if a large portion, have been as fully met, as the nature of them seems well to admit of, may it not be easily inferred, how readily, if there

* See Appendix, Nos. viii., xi., xii., xv., xvi., i., ii., iii., iv., vi., xix., &c.