of which render men incapable of enjoying, after they have obtained what they most eagerly desired. Numberless, too, are the accidents, beside that one of untimely death, which may probably di appoint the best-concerted schemes; and unanswerable objections may be seen to lie against them, which seem however to be overbalanced by reasons on the other side. In such cases, the positive difficulties and dangers of a pursuit are by every one deemed justly disregarded, on account of the apparently greater advantages to accrue in the event of success, though of that success there be but little probability. We are liable, also, to be deceived by false appearances; and this danger must be greater, if there be a strong bias within (suppose, from indulged passion) to favour the deceit. Yet men do not therefore throw away life, or disregard its interests. On the contrary, they often engage in pursuits where the probability is greatly against them; and this conduct is deemed so rational, that in numberless instances a man would be thought in a literal sense distracted, who would not act--and with great application, too—not only upon what is called an even chance," but upon much less, and where even the very lowest degree of presumption existed. Now, apply this to the evidences of Christianity, and our obligations to act upon them.

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P. The inference is, I own, irresistible. I find I was too hasty in forming my estimate of the evidence which influences human concerns. M. Consider, also, that the wisdom or folly of a man's conduct in life, in being influenced by probabilities, or the contrary, is generally measured by the importance of the good to be obtained, or the evil to be avoided. Thus he, who would be ridiculed for his credulity, in acting upon a vague rumour, or on the information of a person of doubtful veracity, in order merely to avoid some trivial inconvenience, or obtain some petty advantage, would be blamed for disregarding such rumour or information, where the exercise of a small degree of caution or activity, in consequence of it, might save the life of his child, or secure to him the possession of a valuable inheritance.

P. Certainly.

M. How much more, then, is it our wisdom and our duty, in a concern of such infinitely superior consequence as our eternal welfare, to examine diligently the multiplied evidences in favour of Christianity; and, if these be found probable, to be guided by the light of its doctrines ?

P. Uudoubtedly.

M. But here I shall not rest the matter; for I contend farther, that were the evidences of Christianity much weaker than they really are— nay, were they reduced to the very lowest degree of probability imaginable-it would be equally our duty to search into, and be influenced by them.

P. This is indeed going very far; and yet, considering the amazing importance of the Christian Doctrines, and the danger of our inattention when our all-and that for ever-is at stake, I cannot help agreeing with you.

M. Yes, my friend. The very supposition that these Doctrines may

be true, ought, in all reason, to furnish matter of exercise for religious suspense and deliberation, for moral resolution and self-government; because such supposition does as really lay men under obligations, as a full conviction of their truth. It gives occasion and motives to consider farther the mighty subject, to preserve attentively upon their minds a general implicit sense that they may be under divine moral government, an awful solicitude about Religion, whether Natural or Revealed. It ought, indeed, to turn men's eyes to every degree of new light, from whatever side it comes. But especially are they bound to keep at the greatest distance from all dissolute profaneness, to treat with deep reverence a matter of which their whole interest and being, and the fate of nature, depend; and this-even admitting the Evidences of Christianity to be as slight as we can possibly conceive. And if this duty be incumbent on all, it must be particularly so on those, who have a character of understanding, or a situation of influence in the world, and consequently have it in their power to do infinite harm or good, by setting an example of profaneness and avowed disregard for Religion, or the contrary.

P. In this point of view, it seems probable, that one end of our not being favoured with still clearer evidences of Christianity, may be, to try mankind, in the religious sense, by giving scope for a virtuous exercise or vicious neglect of their understandings in investigating those evidences, such as they are.

M. So it appears. And I think we may assuredly conclude, that the same inward principle which, after a man is convinced of the truth of Christianity, renders him obedient to its precepts, would (were he not thus convinced) infallibly set him about examining into the reality of Religion, upon its system and evidence being offered to his thoughts; and that, in the latter case, his examination would be made with an impartiality, seriousness, and solicitude, proportioned to what his obedience would be in the former.

The difficulties, indeed, in which the evidence is (as some apprehend) involved, is no more a just ground of complaint, than the external circumstances of temptation or difficulties of practice, which beset men in common life. These give occasion for a more attentive and improving exercise of the virtuous principle; and speculative perplexities act in the very same way. For the evidence of Religion not appearing obvious, is, to some persons, a temptation to reject it without any consideration at all; and, therefore, requires such an exercise of the virtuous principle, as without such a temptation would have been wholly unnecessary. After it has been in some sort considered, likewise, the same obscurity affords opportunity to an unfair mind of explaining away and deceitfully hiding from itself that proof which it otherwise might perceive; and also for men's encouraging themselves in vice from hopes of impunity, though they clearly see thus much at least, that such hopes are uncertain; just as the common temptation to crimes and follies, which end in temporal infamy and ruin, is the hope of not being detected; i. e. the doubtfulness of the proof beforehand, that this criminal or foolish behaviour will have such an infamous

or ruinous issue. Whereas, the correct operation of this supposed doubtfulness would be, to call for a more careful exercise of the virtuous principle, in fairly yielding to the proper influence of any real evidence, though not conclusive; and in practising conscientiously all virtue, though under some uncertainty, whether the government of the universe may not possibly be such as that vice shall escape with impunity. And, in general, temptation of every kind and degree, as it calls forth some moral efforts, which would otherwise have been wanting, cannot but be an additional discipline and improvement of virtue, as well as probation of it in the other senses of that word. So that the very same account is to be given, why the evidence of Religion should be left in such a manner as to require in some a solicitous (and, perhaps, painful) exercise of their understandings about it; as why others should, after a full conviction of its truth, be placed in such circumstances as that the practice of its ordinary duties should require pains and solicitude: why its apparent doubtfulness should afford matter of temptation to some, as why external difficulties and allurements should be permitted to afford matter of temptation to others.

P. I used to look upon the evidences of Christianity as totally out of the reach of common understandings: but it now appears to me quite otherwise, if men would only be impartial in considering them.

M. Yes: Surely even common men, were they but as much in earnest about Religion as about their worldly concerns, are fully capable of being convinced that there is a God who governs the world; there is also, undoubtedly, evidence sufficiently level to their comprehensions, of Miracles, and of many apparent completions of Prophecy proving the truth of Christianity. This proof, indeed (as I have already admitted) is liable to objections, and may be refined into difliculties. Yet persons, who are capable of seeing these difficulties, are likewise capable of seeing through them; i, e. not of clearing them up, in a way to satisfy their curiosity (for such knowledge is unattainable, with respect to any one thing in nature) but capable of seeing that the proof is not lost in them, or destroyed by the objections upon which they are founded.

P. I remember to have heard the Evidences of Religion cavilled at upon this ground, viz. that if a Prince or a Master were to send directions to a servant, he would take care that they should always bear the certain indications whence they came; and that their sense should be so plain, as to leave no possible doubt (if he could help it) concerning their authority, or their meaning. I see, in part, the fallacy of this: but you can, perhaps, expose it to me, Sir, still more fully.

M. The proper answer to it seems to be, that we cannot argue from the imperfection of human precedents with respect to Him, who is the Governor of the World; and that he does not, in fact (as we have seen), afford us such perfect information in our temporal affairs. But another and a very sufficient reply is suggested by the consideration, that Religion has peculiar regard to the motive, or principle, upon which the Divine will is complied with: whereas, in the case referred to, the Prince or the Master, in ordering a thing to be done, is not so

much guided by that circumstance as by his desire to have it done. Hence, he gives his directions plainly. Were he only disposed to exercise the loyalty or the understanding of his servant, he would probably choose to render those directions more intricate or more obscure.

P. I assure you, Sir, that all my doubts are completely removed; and I hope ever to be grateful to you, more particularly for the very clear light in which you have placed the credibility of the Evidences of Christianity.

M. I am rejoiced to hear you say so; especially with respect to the last topic, which, beyond all others, appears to me to involve objections, slight indeed in themselves, but yet peculiarly harassing to the human mind. To guard you still farther against them, allow ine, before we separate, to repeat that-- far from its being the method of Providence in other cases to supply such overbearing evidence, as some require in proof of Christianity, the evidence upon which we are generally appointed to act in ordinary matters, is perpetually doubtful in a very high degree; that the information, which we need in these cases, is by no means given as of course, without any care or pains of our own; and that, in judging of that information, we are liable to self-deceit from secret prejudices, and also to the deceptions of others. Yet this does not excuse our incredulity, or neglect, in any thing which concerns our worldly interests: much less will similar difficulties justify our inattention or unbelief, in respect of things which are propounded to us for our eternal welfare. Besides, the alleged doubtfulness of the Evidences of Christianity may be men's own fault; or, if not, it may in part be accounted for in the same manner as trials and temptations with regard to practice. However, doubting in any sense implies a degree of evidence for that of which we doubt; and this degree of evidence as really lays us under obligations, as demonstrative proof.

If, then, there are persons in the world, who never set themselves in earnest to be informed in Religion, or who secretly wish it may not prove true; and who, therefore, are less attentive to evidence than to difficulties, and more to objections than to what can be said in answer to them-we need not wonder, that such persons should fail to discover the evidences of Religion, even though it were most certainly true, and capable of being ever so fully proved.

EXTRACTS FROM THE JOURNAL OF A COLPORTEUR.

(Continued from page 121.)

Nov. 4.In the course of my distribution to-day, I entered an eating-house, to dine at la Barriere de Fontainebleau. After I had finished my meal, I as usual offered my tracts for sale to the mistress of the auberge-she did not seem inclined to take any. I proceeded to explain to her the nature, contents, and excellency of my books; while I was thus engaged an ancient capitaine, with his decorations, approached and begged me to shew him what I wished to sell. He

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Why,

examined my tracts carefully without saying a word-when he had done, he looked me sternly in the face, and with the voice of thunder roared out “You are a Jesuit, sir, I perceive." "No, sir, I am not.” "Then you are connected with them?" "No, sir, I am the declared enemy of the Jesuits." Where do you come from?" "From Switzerland." "Ah! I see now that you are an emissary from Fribourg." "Sir, you are much mistaken, for I am a Protestant, and you ought to know that my religion teaches me the principles of honour, humanity, and obedience to my lawful princes and governors, which is opposite to the doctrines and practices of Jesuitism." He looked at me in silence for a few moments, and then said, 66 then, do you speak so much of the Gospel (l'Evangile) in your books?" Because, sir, I am a Christian. Yes, sir,-Protestant against all that is contrary to the word of God." After another pause, he cried out, "Well, this young man professes a religion infinitely better than mine, because it has its seat in the heart, and shews itself in the actions." At this speech, all the persons who had been boisterous in their laughter at the attack upon me as a jesuit, now became silent and attentive. The officer now began to question me on the points of my faith, thinking to confound me by the sophisms of his infidel wit. But God by His grace and Spirit enabled me, without the slightest embarrassment, to put his wisdom to shame. He asked me, for instance, what I believed relative to the resurrection of the body-the nature of heaven and hell-what fruit Adam ate in Paradise, &c. where was situated the terrestrial Paradise. After having given him my opinions on all these points, supported by the testimony of reason and the word of God, he said, I perceive, sir, that you are a well informed man---I am thankful for having had this conversation with you, and having made your acquaintance; and I must beg your pardon for the rudeness of my first behaviour. He would frequently speak to me in Latin; and when I repeatedly assured him that I did not understand him, he turned to the people in the Salle, saying, "This Mr. wishes to play off the ig norant man, but he knows much more than all of us together." I was thus detained several hours in discussion, and when I took my leave he shook me most cordially by the hand, and assured me repeatedly that he should come to our religious assemblies; every one present bowed to me with the profoundest respect and solemnity.

6.-Visited two Protestant families very poor and very zealous, but a zeal without illumination. I talked long with them, to shew them that names and sects and parties are nothing in Christ Jesus. Next visited a poor Catholic, who has the same error of adherence without know. ledge; on each I urged the same necessity of abjuring cold forms and external ceremonies, when they take the place of vital principlesand when I insisted on the doctrine of justification by faith to the Catholic, she said it was too profound for her-it would turn her mad to try to understand such mysteries. I asked her if she worked on the Sabbath-yes, she replied, after I have been to mass; but it is only for my strict necessity, and therefore, I know, God will forgive me. I told her that I had heard of a benevolent man, who was one day