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No man refuses to plough or sow, because he cannot comprehend, how the grain he casts into the earth, can take root, shoot up, and produce a much larger quantity than that which he sows-however inexplicable all this is to his finite nature, he exercises a lively vigorous faith in the consequences of his labours, and, without hesitation, acts accordingly. Will any man refuse to listen to the voice of his friend, because, with the utmost stretch of all his powers, he cannot comprehend how the motion of the air, can convey different articulate sounds to his ears; or how any sounds, however formed, can produce ideas in his soul, corresponding to the will of the mover. In short, innumerable important facts, the causes of which, with their modes of operation, we cannot comprehend, being perfectly mysterious and unaccountable, are yet firmly believed; and, in the course of life, acted upon by us. We hear the blowing of the wind, and feel its power; but we know not what produces it-why it is now mild and refreshing, and now violent and destructive-" We know not whence it comes, or wither it goeth"-we daily see and put the utmost confidence in the good effects of the load-stone, both as it regards our persons and property, by sea and land; and yet no one will pretend to understand, whence this peculiar virtue is derived, by which these effects are produced: our faith is firm and immoveable, and no one objects its mysterious

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No body doubts of the motion of the heart, the circulation of the blood, or the action of the stomach and bowels; in all which the man exercises no act of his will whatever, neither can any one define or com

prehend the original cause or power by which these are accomplished: yet every one believes the facts, notwithstanding their mysterious nature is far above his reason; and they risque their lives on the issue.

All then that revealed religion asks of men, is, that they would act in like manner, with regard to her requisitions-instead of rejecting all belief, till they fully understand every mystery of revealed religion, (and which is as applicable to natural religion) let their first inquiry be, is this the word of God, or not? If they find rational evidence, to prove that it is so, (which will most certainly be the case with every ingenuous mind) let them treat her great principles and doctrines, as they do the revelation of God in the natural world, and they will assuredly find additional and conclusive evidence arising from experience, and their faith will soon become to them the substance of the things hoped for, from the promises of the Gospel, and the evidence of the things there revealed as unseen. submitting to the great mysteries of the Gospel, we believe, because God has said it-here then we rely on the divine veracity alone, and show our confidence in, and pay due honour to, his character and attributes; which is the life and soul of a true faith. But how does the unbeliever better himself, by the denial of revelation, and flying to his religion of nature? Is there not as strong faith required here, as in revealed religion? How does he know, that there is a God, who regards the affairs of men, or concerns himself with their well being? He tells you that he firmly believes that there is an eternal almighty first cause, and that this is fully proved by all the works of creation

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and Providence, around him. But why does he believe it? Certainly, by a strong faith in the declarations and assertions of those on whose sleeve he pins his faith, and on arguments drawn principally from that revelation he affects to despise. To judge aright in this matter, let us inquire into the opinions and belief of the wise and the learned, previous to the coming of Christ, and who had no aid from the knowledge communicated by the Saviour, to a guilty world; though drawing much assistance, (unknowingly) from tradition, founded on revelation, to Adam, Enoch, Seth, and Noah. Hearken then to the language of Cicero, that oracle of antiquity, whose religious knowledge was superior to any of his cotemporaries, in his treatise, written expressly on the nature of the Gods; "As many things in philosophy are not sufficiently clear, so the question concerning the nature of the Gods, which is in itself the most interesting and necessary for the regulation of religion, is attended with peculiar difficulty. Among those who supposed that there are Gods, their opinions are so various, that it is difficult to enumerate them. Much has been advanced concerning the form of the Gods; the place of their habitation, and their employment; and on these subjects there has been much disputation among philosophers. But the principal difference among them, and a subject on which every thing depends, is, whether the Gods undertake to do nothing in the government of the world; or whether every thing were originally constituted, and is still directed by them, and will be so forever. Till this be decided, men must be in much error about things of the greatest importance.For there are, and have been philoso

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phers, who have maintained, that the Gods take no care of human affairs; and if this doctrine be true, what foundation can there be for piety and religion. This will be due to them, if we be noticed by them, and if in return they render any services to men; but if the Gods neither can, nor will do any thing for us, and give no attention to our conduct, why should we render them any kind of worship, or pray to them? Then will piety be mere hypocrisy, and all religion be at an end; and this will be attended with the greatest confusion in the business of life. Nay, I do not know, but that with the loss of religion, the foundation of all confidence of men in society, and even of justice, the most important of the virtues, would be taken away. But there are other philosophers, and those of the first distinction, who think that the world is governed by the mind and will of the Gods; that by them every thing in the course of nature is provided for the use of man; and they express themselves in such a manner, as if they thought the Gods themselves were made for the use of man. Against these, Carneades has advanced so much, as to excite persons of any curiosity, to investigate the truth. For there is no subject, about which not only the unlearned, but even the learned, differ so much; and their opinions are so various and discordant, that only one of them can be true, though all may be erroneous." So confusedly and absurdly did Cicero write, with all the boasted light of nature, and human wisdom, without revelation.

If the Son of God has appeared in this our world, and has proved his mission by miracles and prophecies; in a word, by doing works, that no other man

ever did, and that in proof of doctrines the most pure, moral, religious and benevolent; honourable to God, and beneficial to man; do they not demand, at least, as much respect, as men pay every day to their fellow creatures, whom they know to be fallible and imperfect; sometimes immoral, dissolute, and profane. In fine, is there any propriety in these objections to the firm faith of the gospel; while men so universally exercise a greater degree of faith, towards each other every day, in the common business of life? Let reason and conscience judge.

When I first took up this treatise, I considered it as one of those vicious and absurd publications, filled with ignorant declamation and ridiculous representations of simple facts, the reading of which, with attention, would be an undue waste of time; but afterwards, finding it often the subject of conversation, in all ranks of society; and knowing the author to be generally plausible in his language, and very artful in turning the clearest truths into ridicule, I determined to read it, with an honest design of impartially examining into its real merits.

I confess, that I was much mortified to find, the whole force of this vain man's genius and art, pointed at the youth of America, and her unlearned citizens, (for I have no doubt, but that it was originally intended for them) in hopes of raising a sceptical temper and disposition in their minds, well knowing that this was the best inlet to infidelity, and the most effectual way of serving its cause, thereby sapping the foundation of our holy religion in their minds.

To Christians, who are well instructed in the Gospel of the Son of God, such expedients rather add

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