Nay, where the point in question can be effectually cleared up, still there will generally seem to be more acuteness in discovering a difficulty, than in removing it: And thus the subtle caviller in religious controversy shall have the fortune to pass for a shrewder man, than the ablest apologist.

And that this advantage of reputation is, indeed, that which free and libertine reasoners propose to themselves, you will see by calling to mind the sort of subjects, which they are fondest to treat, and the sort of character, which they are most proud to assume.

In natural religion, the origin of evil, and God's moral government, are their favourite topics: in revealed religion, the fall of human nature, its restoration by the death and sufferings of Christ, the incarnation of the Son of God, and the adorable Trinity. But why are these high subjects picked out to exercise their speculations upon? subjects, in which the sublimest understanding is absorbed and lost; subjects, which they well know (for I speak of the abler men in that party) we have no faculties to comprehend. Why, then, are these subjects preferred to all others? For an obvious cause: to shew how ingenious they can

be in perplexing human reason, if any believer should be indiscreet enough to subject these mysterious truths to that test.

But the character, they assume, declares their purpose no less than the arguments they delight to treat. For their pride is to affect a sort of pyrrhonism, or universal doubt and hesitation, even on the plainest points of morals; to controvert the most received principles and opinions; and, as the sophists of old, to make the worse appear the better reason, in all questions which they undertake to discuss. Would you desire a stronger proof of the principle which actuates such men? ali mi s

II. It appears, then, how the ostentation of wit leads to infidelity. The affectation of couRAGE is another snare to those, who lie in wait for the honour of men.alaba olan 6:

The believer, it has been observed, presumes not to reason at all on some points of his Religion. In others, he is left at liberty; yet on these, he reasons, always with great reverence and circumspection. Now, though this conduct be highly fit and proper, it is not so likely to strike the observation of men, as a more forward and enterprizing behaviour. Not

only his understanding is restrained, but his spirit, they say, is cramped and broken. The inconsiderate world, on the other hand, is taken with bold assertions, and hazardous positions; which it easily construes into a mark of high courage, as well as capacity. A fearless turn of mind is a dazzling quality, and we do not always distinguish between intrepidity and temerity. Thus it comes to pass, that as the Christian's love of peace and charity in common life, so his cautious respect in religious matters, has been treated by libertine men, as pusillanimity. He is considered, in the fashionable world, as a tame and spiritless man; and in the learned world, as a tame and spiritless reasoner.

Hence, when we are bent, at any rate, upon receiving honour one of another, we are tempted to make a display, not of our wit only, but our courage: And, as nothing is thought a surer indication of this quality, than to make light of that which the rest of the world hold sacred, we easily see how a passion for this sort of fame betrays the unbalanced mind into all the extravagancies of infidelity,

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The instances are frequent, and well-known. When the Philosopher of Malmsbury, in the last century, took upon him to resolve all

morality and all religion into the will of the magistrate, whatever other end he might have in view, the bold singularity of this paradox was,. no doubt, that which chiefly recommended it to himself, as well as surprized the world into an opinion of his bravery: though we know, from his story, that, in fact, he had no more of this virtue, than might well have consisted with faith, and the fear of God. But vain man oft affects to make a shew of that which he does not possess: and thus his defect true courage, may be the true account of his pretending to so much of it.

Still, the heart of man is more deceitful, than we have hitherto seen, or can easily believe: For who,

III. In the last place, would suspect, that an admiration of INTEGRITY itself, as well as of wit and courage, should seduce the unwary mind into irreligion? Yet so it is, that men, intoxicated with the love of fame, will sacrifice any virtue, the best quality they have, to the reputation of it.

The true believer admits, with a full and perfect assent, whatever he takes to be clearly revealed in the Gospel; the most impenetrable article of his creed, as well as the simplest pro

position in morals. All stands with him on the same equal footing of divine authority: no matter, whether he can, or cannot, perceive the grounds of reason, on which the Revelation is founded.

But now this facility of belief, this entire resignation of the understanding to the dictates of Heaven, the world is ready to suspect, of disingenuity. And they who live only in the Opinion of that world, would not be exposed to so dishonourable a suspicion.

The process of their vanity may be traced in this manner. They have observed, that some persons (of their acquaintance, it may be) pretend to more faith than they have. They suppose the 'same thing of many others; and they suppose too, the rest of the world, the more intelligent part of it at least, are in the same opinion. But they pique themselves on their honesty they will give no man leave to call in question their good faith; the ornament of their lives, and the idol of their hearts. And thus, as many men are ill-bred, for fear of passing in the world for flatterers; so these men are unbelievers, that they may not be accounted hypocrites.