to believe that infidelity displays a spirit of liberality and fentimental freedom, and even of zeal for the good of mankind, they are fafcinated by these false pretences. But let the mask be withdrawn; let it be proved, that the wisdom of man is indeed foolishness, that the design of the infidel is not to lead us to liberty and happiness, but, on the contrary, that his arguments have a tendency to fill the mind with gloom, distrust, and despair; to ruin all present comfort, and infallibly lead to temporal as well as eternal mifery; then indeed will the charm of delufion be diffolved, and youth and inexperience be preferved from utter perdition.

There is a spirit of prefumption which resents inftruction; and the temper of ingratitude is often fo rancorous, that it derives a malicious fatisfaction in repaying bounty with injury, and conciliation with infult. As fuperftition is the folly of the grofs and ignorant multitude, so infidelity is the crime of the profligate of every description; the refuge, the poor but tranfient confolation, of debauchery. Those who choose to lead a bad life will not be ready to listen to the persuasion or to the dictates of religion. We can therefore easily account for the oppofition of carnal minds. Let it not how

ever be supposed that we mean to accuse all who unhappily adopt sceptical opinions, of bad morals. We are not fo uncharitable. We fincerely grieve that there fhould fometimes be, found men of exemplary character, who yet are under this melancholy infatuation. But for fome, who are better informed, we must account on very different principles. There is, unhappily, too often a pride in letters. Some, who esteem themselves qualified to teach, become uneasy under prescription; and wish to be the dictators of science. Vanity intrudes into the fanctity of the ftudy; is a powerful feducer, and often has become the parent of infidelity. Since to tread in the accustomed path is to be loft in a crowd, men hope from every deviation to acquire a degree of pre-eminence, or at least to attract obfervation. He, who inculcates truth already received can alone fḥare diftinction with the multitude. He, who contends in the ranks may exhibit courage of the highest degree, but may fail of distinction; but he, who challenges to fingle combat enfures the notice of every eye. Ambition is feldom content to share its honours: it claims perpetual fuperiority, and is infatiate of glory. But should the honours of victory not always be attainable by the difputant, yet even doubt gives an

air of importance, and is a very easy mode of acquiring reputation. It is a substitute for knowledge; fince to object is eafier than to defend. Very little talent is requifite for distrust. Proof and demonftration demand deep research and confiderable acquirement.

There is another species of character, either of natural or acquired apathy, which appears incapable of being affected by any thing great or feeling. This infenfibility of temper is perhaps the refult of habitual indolence. That those should be indifferent to the invitations of religion, who are indifferent to all that is interesting, is what may be expected; but this coldness, though it may not amount to abfolute infidelity, though it may not produce active enemies, leffens the number of our friends. There are many who are fo careless of religion, that they neglect to examine its evidences; and there are others, who, having hastily adopted the doctrines of infidelity, become too prejudiced against revelation to weigh difpaffionately the arguments which are brought in its fupport. Thousands read the works of unbelievers, who never will confent to peruse the admirable and able answers which have been written in confutation of them.

It is certain that the temper of the mind

Such

materially affects our religious fentiments. A cheerful and easy temper will incline us to look, not only on all the works of the Almighty with delight, but to love his moral perfections, and to feel an interest in all that relates to him. A good mind easily amalgamates with religion; but one foured by difcontent, or agitated by turbulent paffions, will admit nothing exhilarating, and, like deeper colours, will absorb the rays of light. characters acquire a distaste for all that is good or excellent, and delight not in any contemplation, which has a tendency to promote a love and veneration of the divine Being. They look upon all the manifeftations of his mercy and goodness with a fullen and a ftupid indifference. In vain the fun cherishes or enlightens they feel not its warmth, they are not kindled into love or gratitude. They exercise reason, the best gift of Heaven, in fearching for arguments against the power and the providence of God. In his perfections they search only for imaginary error: they diftruft divine wifdom because it is not commenfurate to their finite fcale of reafon : indeed they would make human understanding the measure of infinite wisdom.

I fhall not dwell on another cause of ob

jection to the doctrines of our bleffed Saviour; their perfect purity, and interdiction of all vicious indulgence. To a religion that recommends the subjugation of all irregular defire, that preaches denial, mortification, resistance to temptation, there muft ever be reluctant hear

ers.

Can the miser be easily perfuaded to diffuse in bounty what he has accumulated by long and tedious parfimony? the rapacious to restitution? the irafcible to patience? the revengeful to forgiveness? or the selfish to the love of mankind?

Of Atheists we need not treat, fince it may reasonably be doubted whether fuch really exift; for the impious often confefs by their fears the weakness of their boast. Pretensions to such disgusting impiety are the effects of mental derangement, and are always accompanied with a total depravity of morals. It is the madness of wickedness, and the laft ftate of corruption. But the manners of the Deift are more infinuating and plausible, and by fuch the unfufpicious are too easily deluded. The one immediately alarms a good mind, and he carries in his defiance the fame external figns of ferocity, which characterize animals of prey: the other is at once fair and venomous; mild and subtle; gentle and