Conviction, after a diligent and impartial Examination of the Evidence on both Sides of the Queftion. I fay who pretend to do fo, for I am fully fatisfied that out of the Number of thofe, who profefs themselves fuch fettled Infidels, there are very few that are really fuch. One I knew, who died as determin'd as he liv'd; but that Collins and Toland did not, I have good Reafons to believe. Neither do I think that there ever was an Infidel who had examined the Evidence on both Sides of the Queftion, with Diligence and Impartiality. They may have taken a good deal of Pains to enquire into the Arguments, but then it has been with an Intent to find Objections, not to receive Information. They brought strong Prejudices and Prepoffeffions with them, imbib'd early by the means of bad Company, or bad Books; or elfe arifing from the Inconfiftency of religiousTruths with the Indulgence of fome favourite Vice which they were determin'd not to part with. But if they would act rationally, they must attend to the Evidence without any Biafs from an Incli nation to Infidelity. For if they with that Religion may not appear to be true, like the Jaundice that gives a falfe Colour to every Object, fuch an Inclination will certainly hinder the Mind from feeing any Argument in its proper Light. But is this acting wifely in a Matter of fuch infinite Moment? For, our Inclinations cannot alter the Nature and Force of Arguments. Religion will not be the lefs true for our wishing that it were not fo. But I will ven D3 ture ture to affirm, that, in the Nature of Things, it is utterly impoffible that any Man can have sufficient Evidence upon which he may build a rational, firm Conviction, that what we call the great Truths of Religion, the Existence of a God, a Providence, and a State of Happiness, or Mifery in another Life, are Fictions. On the Side of Infidelity there can be no direct Evi dence at all, fince no Man can demonftrate that the Suppofition of a God, a Providence, and a future State, is abfurd and impoffible. Neither is it any Abfurdity, or Contradiction to the Nature of Things, to fuppofe that there may be a Revelation. All that any fenfible Infidel can fay, is, that there is not fufficient Evidence, upon which we may build a full and clear Conviction of the Truth of thefe grand Points; there can be, as I faid, no direct Proof on the other Side of the Question. This naturally leads me, Secondly, To apply myself to those, who are in doubt about thefe great Truths. For Argument's Sake, I will fuppofe, that the Truths do pot appear quite fatisfactory; yet, if they carry any Degree of Credibility with them, we ought, in common Senfe, to act as if there was a moral Certainty of their being true. I wou'd afk thefe Doubters, how they wou'd think it prudent to act under fuch a State of Uncertainty, with regard to their prefent Happiness. I will state the Matter as ftrongly in Favour of Infidelity and Irreligion, as I poffibly can, by fuppofing (what every one knows to be falfe) the Practice of Religion and Virtue to be always attended with an + an uninterrupted Series of Self-denial and Mortification, with every Sort and Degree of Evil, which human Nature is capable of fuffering in this Life; and that a vicious Courfe of Life is as uniformly accompanied with every Sort and Degree of Happiness that human Nature is capable of enjoying. Now, let us fuppofe, that, if the former has the Patience to perfevere in the Practice of Religion and Virtue, for one Week, under fuch hard Circumftances, he has a Chance (let the Chance be as low as can be imagined) of being rewarded, at the End of this fhort Period of Time, with an uninterrupted Series of the moft confummate Happiness that human Nature is capable of enjoying for ten thousand Years; in a Country the most delightful that can be conceiv'd, and abounding with the greatest Plenty of the most valuable and agreeable Products; and conftantly enjoying them with the keeneft Appetite, in Company with the most inftructive and agreeable Companions, always ftudying how to please and ferve one another. Let us again fuppofe, that the vicious Man stands the fame Chance of his being punished for his poor Week's Enjoyment, with every Sort and Degree of Mifery that human Nature is capable of feeling for ten thoufand Years; living in a barren Country, that does not afford one agreeable Object to please the Eyes, but is full of frightful Scenes, of Storms and Tempefts; tormented with Appetites that He cannot gratify, in Company with the most disagreeable Perfons, whofe only Mu fick is the Sound of Curfes, whofe only De light is to give Uneafinefs to one another, and in utter Defpair of having their Condition mended. I have put a very fair Cafe; and if there be fuch a Thing as Common Senfe, I appeal to it for an Answer. Wou'd not any Man of the lowest Share of Understanding, wou'd not any one, but a downright Madman, or Ideot, fuffer fuch a fhort-liv'd Mifery for the lowest Chance of fuch a noble Prize? Or what cou'd be thought of him, who, for the Sake of a Week's Enjoyment, wou'd run the leaft Hazard of being fo compleatly miferable for fo long a Period of Time as ten thoufand Years? And does the longest Life of Man on: Earth bear as great a Proportion to Eternity, as a Week does to ten thousand Years? No: the longest Period of Time bears no Proportion at all to Eternity. A Duration that is not in the Power of Numbers to meafure. vaft Eternity! how doeft thou fwallow up our Thoughts, and fill us at once with Delight and Amazement. Thou art like the Sight of God, so dreadful, that it is difficult for mortal Man to look on thee attentively and live. And, if the bare Conception of Eternity be fo affecting, how will you be fhock'd if you add.. the Idea of Mifery to Eternity! Shou'd wẹ form to ourselves the Imagination of immediately becoming miferable without Intermiffion and without Hope, during our whole Life, the very Thought wou'd make us turn O! pale pale and tremble. Extend your Apprehenfion to the Age of Methuselah; then add a Million of Ages; go on to multiply the Product of that Sum by as many Millions as Figures can exprefs; and then think, if yon can bear the Thought, that after the Expiration of this long, long Period, you will be no nearer the End of your Mifery than you was at the Beginning of it. O Eternity! What art Thou! Where am I! I am loft. My Head fwims, and I grow giddy. Do thou, Q bleffed Jefus, ftrengthen my labouring Mind. I faint, I fink, do thou fupport my Spirits. Let me, then, thou Sceptic, befeech thee to act like a Man, like a rational Creature. I defy thee, with all thy boasted Reasoning, to demonstrate that thou shalt not be eternally happy or eternally miferable, in another Life, according as thou demeaneft thyself in this. And does not the Confideration of the infinite Difference between Time and Eternity make it a Point of the greatest Wisdom to act upon much less Evidence than we have for thefe Truths. For, in Matters of fuch unspeakably great Importance, it concerns us always to be on the surest Side, where we venture leaft, if we fhou'd happen to be mistaken. And which is the fureft Side? To believe, or disbelieve Chriftianity, and fuch a State of future Rewards and Punishments as are the Sanctions of it? If Christianity be true, (and they cannot difprove the Truth of it) and there be an eternal State of Rewards and Punishments inconceivably great, |