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The difficulties in which the evidence of religion is involved, by some so much complained of, is no more a just ground of complaint, than the external circumstances of temptation which others are placed in, or than difficulties in the practice of it after a conviction of its truth. Their doubtfulness, then, is to be considered generally in the light of a temptation to us all. To some men the speculative difficulties may make even the principal part of their trial; to such, for instance, as are of deep and thoughtful characters, and whose minds are greatly abstracted, by refined and contemplative habits, from the ordinary allurements and gratifications of sense; or to such as, from the natural constitution of their bodies, may have small difficulty in regulating their deportment in the common course of life. Now it is probable that the principal and distinguished trial of these persons, and the whole stress of their exertions, may lie in their behaviour under these speculative difficulties. Thus Grotius says, that the proof given us of Christianity was less than it might have been: "Ut ita sermo Evangelii tanquam lapis esset Lydius, ad quem ingenia sanabilia explorarentur."

But still, perhaps, it may be objected, that if a prince, or common master, were to send his commands to a servant, he would take care that they should always bear the certain marks of their origin and authenticity, and that their sense should always be plain. Now the proper answer to this kind of objection is, that, wherever the fallacy lies, we cannot argue thus with respect to Him who is the Governor of the world; since he does most certainly not afford us such information with respect to our temporal affairs and interests: but there is a full

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answer to this objection from the very nature of religion for the reason why a prince would give his directions in this plain manner, is, that he absolutely wishes such an external action or duty to be performed, without concerning himself with the principle on which it is done; whereas the whole of morality and religion consisting merely in the principle of the action, there is no sort of parallel in the cases. But if a prince wished to try the loyalty of a servant, he would not give his orders in so plain and peremptory a manner.

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should be displayed at such particular times, upon such particular occasions, in such degrees and modes; and that the affairs of the world should be permitted to proceed in their natural course so far, and should just at such a crisis have a new direction given them by miraculous interpositions; all this may have been ordained by general laws: these laws are unknown to us; but not more unknown than the laws by which it happens that some die as soon as they are born, that some live to extreme old age, that some are wiser than others. Now Christianity, supposed to be a scheme like that of nature, carried on by general laws, the like apparent deficiencies and irregularities were to be expected, by reason of our utter inability to comprehend any more than a small part of this system.

But if the intricacy and tardiness of designs and their accomplishment be complained of as unworthy of the might and majesty of God, let us remember that the whole scheme of the natural world is slow and progressive. The change of seasons, the ripening of fruits, the very history of a flower, is an instance of this; and so is human life, its happiness, its hopes, and its achievements.

If the general aspect, structure, and conduct of the Christian scheme, and the constitution of nature, be found so much alike; it will appear, on a closer examination, that they resemble each other no less in their particular features and characteristics. To begin with the most commanding and prominent of these; the mediation of Christ shall be first considered. Now the notion of a mediator between God and man is supported by the whole analogy of nature. The life of all living creatures is both given them, and preserved, by the instrumentality of others. We

Their customs and manners also require a longer residence than I have yet made among them, to be clearly comprehended and fairly judged. Our prejudices do not suffer us to reflect that these ought always to be considered with a reference to the climate, wants, and civil condition of the country. As experience ripens my judgement, expect from me better remarks on all these particulars: at present, accept, with your usual indulgence, such observations as have occurred to me; they will at least serve to mark the stages of my improvement, as you compare those of different dates together.

"I shall first of all present you with a sketch of their amusements, in which you told me, in our last conversation, before I mounted into the great floating castle, I should see a vast deal of the temper and natural character of the people I was about to visit. You will scarcely credit it, but I assure you I make continual mistakes between their amusements and their business, and sometimes imagine they are pursuing some sport, when in reality they are occupied about objects of a serious and solemn nature; for, notwithstanding this people are capable of such stupendous efforts of art and science, they have a way of mixing a littleness of character with their grandeur of spirit, qualities that are held incompatible with us; and thus is produced a sort of farcical and ridiculous disproportion. This equivocal appearance of many of their proceedings will doubtless fill my letters with numerous errors; but I shall take care to rectify them as I advance in my acquaintance with the subject, so as in the end to communicate some advantage to yourself, and consequently to my dear country, from these opportunities which I owe to your indulgence.

on nature's works a stamp and character of compassion, a gentle principle tempering the severity of its general laws, and bending its decrees to the standard of human infirmity; for, had the consequent misery of our bad actions always followed inevitably, no one could say that such a severe constitution of things might not yet have been really good. But when we see that provision is made by nature, that we may in a great degree prevent the bad effects of our wickednesses; this must be called mercy or compassion in the original constitution of the world; compassion, as distinguished from goodness in general.

Yet although much may be done by the resolutions of repentance, yet that will not alone, and of itself, prevent the fatal consequences of our folly and wickedness. It would be in itself folly and wickedness to say, presumptuously and confidently, that repentance would be sufficient; for we do not know what are the whole natural and appointed consequences of vice; and as we are not informed of all the reasons which render it fit that future punishment should be inflicted, we cannot therefore know whether any conduct or efforts of our own could make such an alteration as to render it fit they should be remitted. If such then be our ignorance in point of fact, let us search for information in the analogy of People ruin their fortunes by extravagance, they bring diseases upon themselves by excesses, they incur the penalties of civil laws will sorrow for the past, will subsequent reformation alone, prevent all the bad consequences of such a behaviour? undoubtedly not. And since this is our case, considering ourselves merely as inhabitants of this world, and as having a temporal interest here, under the natural government of God, why is it not supposable

nature.

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