MR. Keatinge, in his "Folly of Reason," has at least proved the insufficiency of Human Reason, in its present imperfect and depraved state, being "our perfect and unerring guide to the know­ledge of true religion:" and I shall only beg leave to add, that what we commonly call reason in man, is only a reasoning faculty, which may be misinformed a thousand ways, and biassed by ten thousand motives, but especially by love, or the chief desire of the heart. What has human reason done, in the knowledge of theology, amongst the Hottentots at the Cape of Good Hope? amongst the Indians, and many other nations of reasoning mortals, where the light of di­vine revelation has never appeared? Witness Athens, so justly celebrated for human science and literature—what fools, or worse than fools, they were in true the­ology! Nay, even (how unlike our modern philoso­phers!) they themselves confessed their own ignorance, by dedicating one of their altars "To the unknown God;"—though, in fact, this was the most rational act of devotion they had ever performed.

Whatever Deists may think, mankind stood in ab­solute need of a revelation, in addition to what is generally called the light of nature, or the knowledge arising from that part of true theology which contem­plates the glorious fabric of the universe, its creation, wonderful harmony, and preservation.

It appears to me, that mankind, in their fallen, corrupted state, were either incapable, or not desirous, [Page 8]of studying natural religion (if I may so express my­self) and fell into a thousand absurdities respecting the object of adoration, and the manner of worshipping the Great First Cause of all things; and that the infi­nitely wise Creator, in compassion to their weakness, gave them in his own good time (gradually, and in such a measure as they were capable of receiving it) an express revelation by angels; by men, whom they could hear at leisure, and converse with as brethren, and who proved the divinity of their mission by asto­nishing miracles, performed by a word, and frequently in the presence, not of a few individuals only, but of whole cities and nations; and, when these failed of their intended effect, God sent his Son into the world, who united with his divine nature that perfect moral image of God which mankind had lost in Adam; and in this sense, he might very properly be called the second Adam, or representative of the human race—the first representative having, through disobedience, "Brought death into the world, and all our woe;" and those forfeited rights being now to be recovered and restored by the obedience of the second.

To maintain the honor of the moral government of the Deity—to display his stupendous love to man—and to enjoy the godlike luxury (if I may so call it) of redeeming millions from darkness, slavery, and death eternal, I see no impropriety or injustice in Jesus Christ's suffering the penalty due to others.—As God, he knew all things, and was well acquainted with the terms of his errand.—As man, this great philanthro­phist "for the joy that was set before him," gave him­self a voluntary sacrifice, and cheerfully submitted even to death itself, that by his resurrection and ascen­sion he might exalt the dignity of human nature, and by his example shew mankind the road to virtue, to happiness and heaven.

I must own, that the manner of the Deity's uniting the human nature to his own, in the person of Jesus Christ, is far beyond our comprehension, at least in [Page 9]this infancy or first stage of our existence; but so are many of the ways and works of God:—even the manner of our own spirits being united to gross mate­rial bodies composed of jarring elements, shortly to become a mass of corruption, and return to their ori­ginal dust. But the name of the incomprehensible Jehovah is "Wonderful."—He is wonderful in his eternity; in his infinite, uncreated beauty, perfections, and glory, and in the display of those perfections, in his power, wisdom, and goodness, made obvious to every intelligent creature in creation and preservation; and to the wise (who are taught of God) in his works of providence and redemption—Yet creatures of yes­terday, whose reasoning (comparatively speaking) is blindness and folly, and whose utmost stretch of con­ception can reach only to the knowledge of "a little part,"—would fain limit Infinite Wisdom, and call Omnipotence to an account at the bar of infatuated impotence!!! "His ways are not as our ways, nei­ther are his thoughts as our thoughts."

Jesus Christ clearly proved himself to be the Son of God; not in the same sense as human intelligences are said to be, but in an extraordinary and super-eminent degree—as "Immanuel, God with us." He proved his almighty power by commanding and receiving obe­dience from the united fury of a boisterous wind and sea; by giving sight to those born blind, hearing to the deaf, reason to the deranged in mind, health to the leprous, feet to the lame, strength to the paralytic, and life to the dead.

The deists themselves acknowledge that the doc­trines Jesus Christ taught, were an excellent system of morals, never exceeded by any; and that the whole of his conduct corresponded with the purity of his doc­trine: but they seem willing to pass by his theology— particularly the plain and clear declarations of the great mercy and love of God to the fallen race (which before that time they could only guess at, and were in much doubt and uncertainty of) and their salvation [Page 10]by his death and resurrection. Whether Mr. Paine, and some others, think themselves sinners or not, a sense of guilt, and the necessity of an atonement to offended justice, seems to have been the feeling senti­ment of all nations. Witness the numerous, costly sacrifices, even of their own children, with a view to expiation. In addition to this, there is an awful hour approaching—an honest trying hour—when the heart will be detected, and the man appear as he really is:—An infidel candidate for eternity on a death bed is a scene shocking beyond description:

Let "Fools make a mock at sin"—if they please (and they are only fools and madmen who will be guilty of a folly so refined) numerous instances might be produced wherein a death-bed has effected a sad change of sentiment, and made the stoutest sinner trem­ble. To say nothing of Spira, Wolsey, Rochester, Shaftsbury, and many others, I could here mention the names of two of my acquaintance who fell victims at the shrine of infidelity. One of them, who was gene­rally thought to be a man of excellent understanding and fine intellect, who (many years ago) from read­ing the writings of the Deists, imbibed their opinions, and publicly professed them. He was seized with a lingering disorder, which terminated his existence: but, several months before his death, he was in great agony and distress of mind, on account of his deistical principles—and would hardly, even to the last, receive any comfort, particularly because "he had denied the Saviour, the Lord of life and glory."

But I shall never forget the other, more recent, in­stance of the pernicious effects of infidelity. Not many years ago, a gentleman in the state of Virginia, [Page 11]with whom I was formerly well acquainted, a man of an affluent fortune, married to an accomplished lady by whom he had several fine children, and much re­spected for his urbanity and other good qualities—took to reading and studying the writings of deists, from which he imbibed their opinions. He committed suicide. I have a letter from a friend and correspon­dent of undoubted veracity, informing me that this rash act was one of "the fatal effects of infidelity."

Of what use will the highest attainments in the knowledge of politics, and the science of government, be, in the article of death. These are nevertheless highly necessary species of knowledge; but they cer­tainly ought not to supersede that which alone maketh wise to salvation. To prepare for eternity is the grand business of life; and happy will that man be, who can say, with triumph, at the last hour, "O death! where is thy sting? O grave! where is thy victory?

I shall say nothing about inspiration; because Mr. Paine himself admits that the Deity, doubtless, can communicate from himself to his creatures, in what manner he pleases; and because the subject has been already treated of, and proved to demonstration, by abler pens.

With respect to the divinity of Jesus Christ, it was his own repeated declaration, the truth of which he abundantly proved by his almighty and benevolent works; and by the wonders which he wrought in open day, in the presence of multitudes, many of whom were his bitter enemies, whose spiritual pride, covet­ousness, and hypocrisy, he exposed: and these multi­tudes could not, and did not, deny the facts—nor that they were supernatural. Indeed, nothing less than that almighty word, which pronounced, "Let there be light," and light was, could produce such mighty works. Probably, had they continued to be performed, and performed by men at this day, we might have thought they were only the powers of (what we call) nature, brought to view: but as God [Page 12]did not see fit to continue those miracles longer than he thought they were necessary to command the atten­tion of mankind to the divinity and message of Jesus Christ, and to the same message continued by his im­mediate apostles—the end being answered, he with­drew that power: and since that time, notwithstand­ing great opposition, the gospel has been attended with remarkable success—owing to the excellence and pu­rity of its own nature, and to the powerful effects of it on the heart, when applied thereto by the Holy Spirit.

I am surprized at Mr. Paine's ignorance of the his­tory of Jesus Christ, when he supposes, that, even after his appearance in his public character, he was "not much known, and lived concealed!"—Let him, or any other man in his senses, read the history, and they will soon be convinced of the falsity of this assertion—as also of one, equally wise, viz. "That he could not write." He certainly could write with his finger, and why not with a pen? I can find no excuse for such profound ignorance, unless it is that which Mr. Paine makes for himself—"that he keeps no bible," and consequently that he reads no bible. In this, at least, I give him full credit; because the whole of his "Age of Reason" bears uncontradictory evidence that here he spoke the truth.

One of Mr. Paine's objections to the sacred scrip­tures, is, "That Jesus Christ wrote none of his own history himself."—But, on serious investigation, will it not appear to have been much more wisely ordered, that an account of his mighty works and doctrine, should be recorded by others, who were honest men—who were eye and ear-witnesses to the facts—and who could have no interest in deceiving?—"Let another praise thee, and not thy own lips," is a lesson of mo­desty and humility which he constantly taught by his example, and is generally allowed to be a sure symptom of merit. As man, He never sought his own glory, but the glory of the Father, by whose power he per­formed [Page 13]the many good works, and by whose commis­sion he delivered the heavenly doctrine.

I must here remark, that, in the few infidels I have had an opportunity of conversing with, I always found a remarkable ignorance of the scriptures—ex­cept a few passages which they thought exceptionable, and which they had occasionally gleaned from books, or from the conversation of other people; and that they had taken refuge in infidelity (speaking evil of the things they understood not) and were opposed to the scriptures because the scriptures were opposed to their tempers and practices; and these they were un­willing to rectify or forsake. I perceived, too, that their infidelity lay more in the heart than in the head: and we all know that mankind are more readily dis­posed to believe what they wish, than what militates against or condemns their favorite desires and pursuits, even in cases where these are allowed by all other men to be unlawful, and of pernicious consequence.

Mr. Paine, and others of his way of thinking, allow that Jesus Christ was a good man—a philanthro­pist—a teacher of moral virtue—and a lover of truth; and that he suffered from the very men for whose wel­fare he had lived. Now, if he was all this, what are we to understand he meant by saying that "He and the Father were one"—that "He was the true bread from heaven"—that "He came to give his life a ran­som for many"—that "He was sent by the Father to seek and to save that which was lost"—that "He pro­ceeded from the Father, and was soon to return to Him"—and when Philip said, "Lord, shew us the Father and it sufficeth us," he answered, "Have I been so long time with you, and haft thou not known me, Philip? He that hath seen me hath seen the Fa­ther" (as far as mortal or material eyes could see him) "Believe me, that I am in the Father, and the Father in me; or else believe me for the very work's sake"—and many passages to the same purpose? If Jesus Christ [Page 14]was not the Son of God in an extraordinary degree, how could he make such declarations? And if Mr. Paine admits one part of the history to be true, he must admit the whole, because he cannot prove any part of it to be false.

What temptations had the first publishers of the gospel to record falsehoods, when what they recorded was directly opposed to the manners and prevailing vices of Jews and Gentiles—to their prejudices, pre­possessions, and established religions? If honours, wealth, ease, and worldly comfort were their object, they pursued the wrong path: for they experienced no inconsiderable portion of contempt and reproach, po­verty and ignominy. Their master had set them an ex­ample, and they cheerfully trod in his steps—they took up the cross, despising the shame, and endured persecution even unto death, being supported and comforted by the spirit of God, enjoying a good hope through grace, and drawing all their stores of conso­lation from futurity.

Permit me here to borrow the words of an eminent author on this subject. "How certain," says he, "is the truth of the Christian religion, and particu­larly of the resurrection of Christ, which is a matter of fact on which christianity is founded! We have almost all the concurrent evidences that can be derived from human testimony, joining to confirm this glori­ous truth. The fact is not impossible; concurrent circumstances cast a favourable aspect on it; it was foretold by one who wrought miracles, and therefore not unlikely, nor unexpected. The apostles and first disciples were eye and ear-witnesses, for they conversed with their risen Lord; they were the most plain, ho­nest men, in themselves; the temptations of worldly interests did rather discourage their belief and report of it; they all agree in this matter, though they were men of different characters, Pharisees and Fishermen, and Publicans—men of Judea and Galilee, and per­haps some Heathens who were early converted. The [Page 15]thing might easily been disproved if it were false; it hath been conveyed, by constant tradition and writing, down to our times. Those who at first doubted, were afterwards convinced by certain proofs; nor have any pretended to give any proof to the contrary—but merely denied the fact with impudence, in opposition to all these evidences." And let me add, it hath been carried down to our times accompanied with cer­tain rights and ceremonies, received in all ages since their first appointment. And it appears, by what happened not many days after the ascension of Jesus Christ, viz. at the day of Pentecost, that most of the three thousand then converted, were the very men who had consented to, or probably taken a more active part in, his crucifixion and death; which appears evident from their being pricked to the heart when Peter and the rest told them (among other things) that "they had crucified the Lord of Life and Glory;" and they cried out, "Men and brethren, what shall we do?"

Would it not puzzle Mr. Paine to get over the wonderful "gift of tongues," which happened at this feast? And is it not astonishing that such a number of illiterate men should, all at once, be enabled to speak in twelve or fifteen different languages, with facility, perspicuity, and power, so as to astonish the vast mul­titudes that were then and there collected together? But, perhaps, Mr. Paine may boldly deny the whole history. With equal propriety, and for the very same reason, he may object to the whole history of England, or of any other country—because he never saw the acti­ons done which are therein recorded, or the persons of whom the history may give an account.

Another subject which falls under the lash of Mr. Paine's ridicule, is that of miracles. By a miracle, I understand, a display of power far above human, or any thing known before or since in nature; and above, or contrary to, its known established laws. The na­ture and evidence of miracles have been elucidated by [Page 16]much abler pens than mine—It is unnecessary, there­fore, for me to say any thing on the subject.

As to the historical part of the old testament, Mr. Paine's main cavil and objection will appear to be ra­ther a strong proof of its authenticity. What does all true history exhibit, but a picture of the folly, pride, ambition, tyranny, and cruelty of kings, and those in power—the deep-laid schemes and intrigues of courts and courtiers—private and public massacres of mankind—wars, tumults, and a long et cetera of crimes? with, probably, now and then, a tolerably good character, and some praise-worthy actions. The stubbornness of the six hundred thousand who came out of Egypt is no ways surprizing, when we consi­der that they were newly emancipated from a state of abject slavery, in which they and their predecessors had been held for above four hundred years. Even the history of Sampson (held in such sovereign contempt by Mr. Paine) is not altogether so uninteresting as he supposes. It conveys useful, and I may add necessary, instruction. It shews, 1st, That great bodily strength without wisdom and the fear of God, instead of being beneficial, may become very hurtful to the possessor: 2dly, That any connection with a wicked woman is unsafe, and (like every other connection which has not virtue for its foundation) seldom or never sincere or permanent; consequently that no confidence is to be placed in women of bad character; and 3dly, To have nothing to do with them.

The history of Jonah certainly contains some very serious, important, and useful information, of various kinds, so obvious that I need not waste my time or tire the reader's patience with producing proofs. I suppose a laugh, or smile, was all Mr. Paine intended to raise by his pretty little conceit of Jonah swallowing the whale: if so (was not the subject of too serious a nature to admit of it) it would be almost a pity to deny his vanity that trifling gratification.

[Page 17] Mr. Paine puts the Spanish proverbs on a footing equal, if not superior, to those of Solomon. I leave this point to better judges: for my part, I do not he­sitate to believe that the Spaniards, as well as the Scots, borrowed their best proverbs from Solomon, with the alteration only of the idioms and phraseology peculiar to their several countries. The Psalms of David are allowed by Hebrew scholars, and other good judges, to be the sublime and animated aspirations of pious and enlightened minds—who, as well as Solomon in his dedication of the temple, and all the prophets, instead of neglecting or despising what is indeed true theology (as far as it goes) every where earnestly re­commended it; as do the whole scriptures. To pro­duce only one or two instances:—Isaiah says, "Lift up thine eyes now, and behold! Who hath created all these? Who bringeth them forth by their numbers, and calleth them by their names? I, JEHOVAH, &c." The Deity is often introduced as "the Creator of heaven and earth, the sea, and all that in them is;" and mankind often called upon to consider Him in this point of view. Mr. Paine seems to have entirely forgot, or never attended to all this. He remembers, indeed, part of what Jesus Christ recommended on this subject; but forgets that it is plainly and strongly hinted at in the New Testament by others. As a proof, it will be only necessary to read, amongst ma­ny instances which might be given, Paul's excellent discourse to the Athenians.

I think Mr. Paine will not deny that the moral law (the sum and substance of which, and of all the pro­phets, is—"To love the Lord thy God with all thy heart, and thy neighbour as thyself") is truly reason­able, even in the very nature and relation of beings, and the eternal fitness of things. To love the Infinite Source of uncreated beauty, the Author and Foun­tain of happiness and being, upon whose power and goodness we every moment depend—to love in our neighbour whatever we ought to love in ourselves— [Page 18]and whatsoever we would that men should do unto us, to do even so unto them—is certainly just and reason­able; is consistent with the great purpose of God in sending his Son into our world to restore lost sinners to that supreme love to Himself, and beneficence to our fellow creatures, in which only the primitive recti­tude of our nature consisted; and obviously tends greatly to enhance our happiness.

THIS subject being already discussed by much abler pens (viz. Newton and others) I mean only to suggest a few hints.

Were we better acquainted with the idioms and phraseology of the times in which the prophets lived, their prophecies would not appear so dark to us. Most of them seem to have been well understood by the tyrants and wicked rulers of those days—as ap­pears from the cruel persecution, even to death, against the prophets, for telling those tyrants painful and dis­agreeable truths.

The prophets often spake in hieroglyphics, a mode of writing then much used; as if we should say, "The lion and unicorn did so and so—the bald ea­gle will do so and so—and, where the insurgents are, there the eagles will be gathered."

They prophesied of many events, which they lived to see accomplished; some have been fulfilled since their deaths; and some are yet in the womb of time. Cyrus was named, and his remarkable conquests fore­told, about two hundred years before he was born—All the prophecies respecting the Messiah were literally [Page 19]fulfilled in the person of Jesus Christ. The prophecy of Jesus (who was the great prophet of his church) respecting the destruction of Jerusalem, and the con­sequent calamities, were fulfilled in a remarkable man­ner: and Eusebius informs us, that the Christians at Jerusalem, relying on that prophecy, and regarding their Lord's advice, left the city, and fled to a place of safety out of its neighbourhood, where they escaped the calamities which ensued.

Mr. Paine has paid our modern poets an extraordi­nary compliment, at the expense of the ancient pro­phets; and greatly depreciates the character and me­rits of the latter, to appreciate the dignity of the former. I never heard before, that any poets ever pretended to foretell future events, especially the fate of nations and kingdoms. The word prophet, in scripture language, often signifies a teacher; and of these there might be greater and smaller, as at this day: but that it oftener signifies a man inspired by the spirit of the Deity, for the purpose of foretelling fu­ture great events, appears, on candid examination, to be without any reasonable doubt or controversy; and even some of these might have more or less of that gift, as Infinite Wisdom saw they-were qualified to receive, or able to bear it.

The prophet Isaiah, in his 53d chapter, speaking of the Messiah, says, "He was despised and rejected of men: a man of sorrows, and acquainted with grief. And we" (the then blind, degraded, and corrupted nation of the Jews, in particular) "hid, as it were our faces from him. He was despised, and we esteem­ed him not." It appears to me, that the deists, who deny the divinity of his mission, and despise or vilify that theology which he came to instruct mankind in, are fulfilling the above prophecy as fast as they can.

It may not be improper here to take a short view of the happy tendency and blessed effects of the truths manifested in and recommended by the whole of the [Page 20]sacred scriptures, especially of those by Jesus Christ and his apostles.

All who know any thing of this revelation as they ought, find that it is not only "Glad tidings of great joy," but tends to raise the soul far above its natural besotted and degraded estate; supplies endless exercise for its noblest powers; strong support and consolation in the hour of adversity (and seasons and circumstances will change in this transitory scene of our existence) and at the hour of death, when even the Balaams (the co­vetous as well as the vainglorious and sensual) of the present day, would wish to "die the death of the right­eous."

I know this will be called enthusiasm by those who are utter strangers to God as their Saviour, and to those strong consolations: but every person knows, or may know, that the soul has its senses and feelings distinct from, and independent of, those of the body. "The heart," says Solomon, "knows its own bit­terness—and a stranger intermeddleth not with its joy."

I could name the person who, after experiencing much of the vicissitudes of health and sickness (amongst the rest the yellow fever) when he stood on the bord­ers of eternity, declared, "That he would much sooner forgive the man who made an attempt on his life, than he who would endeavour to deprive him of those sup­ports and consolations offered in the sacred scriptures, and obtained by all who sincerely ask of God for them." And, surely, he who from vanity, or any other motive, attempts to deprive thousands, nay, millions (born and to be born) of his fellow-creatures—free, active, and moral intelligences—of those sup­ports and consolations, when they are most necessary, [Page 21]cannot be a real philanthropist, or have the shadow of a right to the title; but, on the contrary (what­ever may be his pretentions) is an enemy to mankind.

The Omnipresent Deity manifests himself to every intelligence, just as their natures, and moral charac­ters are disposed, or fitted to receive—to the froward, he manifests himself froward—to the humble and pe­nitent, he manifests himself merciful—to the obedient and loving, he is loving—(and his loving kindness is better than life)—something like the image reflected to the person who looks in a mirror (if I may so express it) and not only so, but perhaps, in ten thousand different degrees of beatitude, in proportion to the nature, capa­city, desire, and aptitude of the intelligent creature; his essential presence is, where his gracious and where his glorious presence are not manifested, felt, or known: and his gracious presence (in many and va­rious degrees) where the creature is not prepared to bear the manifestation of his glorious presence; and doubtless, he could make the whole universe a heaven, if all he intelligences therein were properly qualified to receive such a glorious manifestation: read what the patriarch Jacob said after being favoured with that gracious, and (in some degree) glorious vision in his way to Padan-aram; Genesis, xxviii. 16 and 17.

But let us go to some of the more visible and hap­py effects of revealed religion; by the instrumentality of which, miracles are still performed.—Indeed the miracles wrought upon the bodies of men by some of the prophets, but especially by Jesus Christ and his apostles, seem to be types of the wonderful changes and cures effected by means of the gospel upon the hearts of those who by a living, transforming faith, willingly embrace it, and rejoice to be under the power of its blessed influence. The minds that are in worse than Egyptian darkness, are enlightened; the spiritually dead are raised; the dumb speak, and sing; the lepers are cleansed; the lame walk, and are strengthened; the mourners are comforted; and to the [Page 22]poor, and those who may apprehend themselves the vilest of the vile, the glad tidings of "Peace on earth, and good-will towards men," are proclaimed; and this not to the outward ear only, but to the heart. The effects of this change become visible in the life and conversation. The lover of sin becomes a lover of holiness; the cruel and revengeful become meek, placable, forgiving, and benevolent; the liar, a man of strict probity and a lover of truth; the covetous and rapacious, beneficent and heavenly minded; the un­just, just and faithful; the drunkard, sober and indus­trious, useful to himself and a credit to society; the proud, humble and affable; and the profligate volup­tuary, who enters the habitation of innocence only to deface the building, and who probably feels a refined gratification in debauching the wife or the daughter of his intimate friend—becomes, by the operation of re­ligion on his heart, virtuous and chaste—perhaps the worthy father of a family, whom, both by precept and example, he leads to happiness here, and points the road to an eternity of happiness in the world to come. In short, every faculty of the soul undergoes an entire revolution.

And is this change effected by any latent power in nature? Is this the work of fallen, depraved, and corrupted man? Then may a bitter fountain issue out sweet waters. No, says reason: this work is of God, from whom alone proceedeth every good and perfect gift—who "giveth liberally, and upbraideth not."

After all the cavils, calumny, and contempt, with which the scriptures of revealed religion are treated, I cannot help believing, that

This has too frequently been the case. The rope—the reeking blade—the fatal bullet—and the deadly cup—have, in too many instances, been the dernier [Page 23]resort of men who lived in the world "without God, and without hope." But let me rather veil the awful scene, and dwell with rapture on the bright side of the picture; where remembrance presents to my mind's eye a cloud of witnesses, to bear testimony to the sup­ports, comforts, and deliverances which they who love and fear God, have, in numberless instances, been favoured with; by which they have been enabled to triumph over tribulation, enjoying "a good hope through grace," and having a bright prospect in eternity.

BY a mystery, I understand something obscure, unknown, or above the comprehension of human under­standing: and nature abounds with them. What we see with our eyes, and what the curious enquirer han­dles with his hands, have, in many instances, no small degree of mystery in them. Man himself is a mystery. But, "Who, by searching, can find out God? who can find out the Almighty unto perfection?"

As to the mystery of the incarnation, Mr. Paine him­self admits that the Deity can make a communication of himself to whom and in what manner he pleases. A great part of the heathen theology, and even their mythology, was ancient oral tradition, miserably changed and corrupted. And even this error of theirs might originate from oral tradition of some prophecy concerning the future appearance of some messenger, or extraordinary person, in the character of the Son of God, to deliver them from that darkness, uncer­tainty, and mental depravity, into which the more in­telligent among them saw and lamented they had fallen. And this seems to be much more probable than that the apostles and evangelists took any hint [Page 24]from the heathen mythology; the whole of which they utterly renounce, and severely condemn.

With respect to what Mr. Paine ironically calls the "Christian arithmetic;" (where he only exposes his ignorance and misrepresentation) the Christians be­lieve and maintain that the DEITY IS ONE. It is true we read of the Father, Son, and Holy Sprit; an idea of himself which the Deity has revealed, and was doubtless proper and necessary to lead guilty fallen man back to himself, to his favour, moral image, and communion. By the Father, I understand the Deity immanent; by the Son, the Deity emanent in the per­son of Jesus Christ; and by the Holy Spirit, that manifestation and degree of his grace purchased by the obedience and merits of Jesus Christ, and bestow­ed on those who are willing to receive it. My reason is generally satisfied with this. The existence of an unity in trinity is the declaration of God himself, who alone knows his own nature and essence; and when once I am satisfied that the scriptures are a true re­cord of the word of God, who cannot lie nor deceive, my reason tells me I need no other testimony of its truth; because this is by far the best and highest testi­mony I can have.

At some happy moments the exercise of my reason is perfectly satisfied in contemplating the Unity in Trinity; but I have not words to express properly or fully my ideas on the subject. Were I to use any term, it would be that of manifestations—three wonderful ma­nifestations of himself, distinct, but not seperate. By these three wonderful manifestations the Deity seems to lead mankind to a much farther knowledge of him­self; not only of his wonderful mercy and grace to creatures in our guilty condition, but of his holiness, justice, and the inflexible regard he has to the honor of his laws and moral government, than they could ever arrive at by what is called natural theology. The glorious Deity is incomprehensible, and will ever re­main so to every created intelligence. None but the un­created [Page 25]and infinite Deity can comprehend himself. He may have, and probably has, many attributes and per­fections not yet manifested to us either by that part of his creation which we see and contemplate, or by reve­lation: the idea of which, perhaps, our natures are incapable of bearing; and which, even the highest angel in heaven cannot yet sustain. Probably the know­ledge of the great I AM will be progressive to eter­nity. For my part, the more I think of the won­derful manifestations he has already made of himself to the human race, the more I find I am short of comprehending; and am lost in wonder, love, and praise.

I have endeavoured, and I hope with becoming modesty, to rectify Mr. Paine's ideas of the Trinity. But surely he did not believe what he himself asserts, when he says, "The Christians have five Deities!" amongst which are, "The Goddess Nature, and the God Providence." Mr. Paine cannot be insensible that the christians believe nature to be only the finger of God; that it is the continuance of that all-creating word which said, "Let there be light—and light was;" "Let the earth bring forth," &c. "Increase and multiply," &c.—This is nature: the omnipotent power and infinite wisdom of God, manifested in the creation and continuance of his works. And they believe Providence to be the same power, wisdom, and goodness, displayed towards nations and individu­als, overruling all designs, actions, and events (even those of free agents) for his glory, and the good of the whole; and especially for the benefit of those who love him, and fear to offend him; still bringing good out of evil; and manifesting this, sooner or later, in his own good time and way; often inscrutable to us, and even opposite to our and short-sighted con­jectures, and by ways and means we should never have though of. "His way is in the great deep." As he is incomprehensible in his nature, so is his works. And although this globe is indeed but as a small speck [Page 26]in the creation; yet to an Infinite Being, whose cen­tre is every where, and circumference no where, there is no great, no small; and the infant that was born yesterday, is as much the object of his presence and attention (according to its nature and capacity) as the highest archangel in heaven; and this infant, and all mankind, live and breathe in those bodies, only so long as his wisdom seen fit—and, when he withdraws his supporting power, they sink into their native ele­ment. Small as this globe we live on, is, the Al­mighty probably intended it (as the scriptures encou­rage us to think) to be a theatre on which numbers of intelligences in heaven, or in many other worlds, are looking, and obtaining, in the dispensations of his providence, a clearer and fuller knowledge of some of his attributes and perfections, than they could have obtained without this means:—at least, with respect to ourselves it is so.

Mr. Paine has given us a beautiful and entertaining description of astronomy: for which I confess myself obliged to him. Here, indeed he appears to be mas­ter of his subject. I have long been of his opinion with respect to a plurality of world; and would not hesitate to follow him farther even were he to suppose the number of them almost endless. What pity, for the sake of his character as a writer, he was not in one of them when he wrote his "Age of Reason!" I reverence the science of astronomy, and wish myself a proficient therein, because I think it would tend to kindle my too often cold and languid devotion; and I remember a celebrated author gives it as his opinion, that "An undevout astronomer is mad!" But hav­ing now a very short time allotted me to do the work of an eternity in, and that time being very uncertain, I must direct my principal attention and study to the main business of life. And if Mr. Paine will descend a while from the stars, I would point out to him an object near home, and a subject not altogether un­worthy his contemplations: I mean himself: in which [Page 27]he may find something deserving his attention, per­haps not entirely unknown to him, but too much ne­glected.

Was I better instructed in physics, it might not be improper nor unentertaining to speak of the very curi­ous workmanship of the body, its various members and powers, all harmonizing, and readily assisting each other, for the mutual benefit of the whole; and all entirely and readily subject to the volition of the noble inhabitant. But that is not my intention. Nor is it my intention to attempt a display of the progressive powers and faculties of the human soul; what asto­nishing degrees it has arrived to in the knowledge of nature, of useful arts, and curious inventions, and in knowledge human and divine in so small a space of time; or to what degrees thereof it may arrive, or to what perfection, in the endless circle of eternity. Here indeed, all power, not only of calculation, but of thought, is lost! But I intend, in few words, to speak of what I apprehend to be some of its leading properties, which properties I take to be intelligence, activity, and love.

LOVE is the mistress of the soul. The two first cater for her: They store the memory for her. The affections (her younger sisters) are all linked to her; and where she and they lead, the will is sure to follow, a ready volunteer.

Every man fixes his chief love either on the glorious Creator and Benefactor; on himself; or on some ob­ject below the Supreme Good. But there is a cer­tain powerful something in the soul, united to it, and placed in it as a vicegerent or judge, of the nature of which (though I have often felt it approving and com­forting, or disapproving or condemning) I must own I know less than of any or of all the rest. I know it is the best friend or the worst enemy on earth, fol­lowing us night and day, not only to our most retired places, but even to the most public places of resort, and in the midst of our most favourite amusements. [Page 28]This power, or principle, we call CONSCIENCE.—CONSCIENCE is not always so complaisant to LOVE as the rest of the family are. She is very short-sighted; and sometimes so very foolish that she will swallow poison, if it is administered in a gilded cup. He is eagle-eyed, looks to consequences, and will remon­strate. She uses all the little arts to coax him; and even calls in the aid of INTELLIGENCE, after having hood-winked him, or interposed between him and a very bright sun that otherwise would shine upon him. But, often, all wont do. She then tries opiates—such as, a hurry of diversion and dissipation, or a multiplicity of business. Nay, she will sometimes de­grade herself by swallowing strong drink, and keeping, more or less, in a state of intoxication; or by an ar­dent (but often short-lived) pursuit of sensual plea­sures. If this wont do, she persuades INTELLIGENCE to take a strong dose of infidelity, who then gives in a false report; and CONSCIENCE, offended, retires, and shuts himself up in a small closet of his own, and falls fast asleep—at which all the family (but especially LOVE) rejoice greatly. But should adversity, sickness, or the near prospect of death present itself, and occa­sion an uncommon stir in the family, CONSCIENCE awakes, starts up, tells them terrible truths, and pro­phecies much greater distress, unless they speedily con­sent to "turn over a new leaf." Sometimes they will not hearken to him; and, for want of seeking help where they might find it, they fall into despair, and die.

What seems surprizing, is, that when CONSCIENCE has been long insulted and defied, and when he has been apparently asleep, he will sometimes start up sud­denly, even in days of health, ease, and outward prosperity, and become so very troublesome, that, ho­ping to get rid of him, LOVE and the rest of the fami­ly (in a frenzy) will pull down the house on their own heads; though, I am well persuaded, they soon want [Page 29]to take possession again: but, alas! powerful as they are, they cannot create or reanimate.

Now—hoping that some person of more leisure, and superior qualifications, will improve on the hints I have thrown out—and add to them—I wish (per­haps with some of my readers) to come to a conclu­sion: and in so doing I shall beg leave to use the words of a worthy friend of mine (gone some years ago to his reward). After speaking to the unguarded readers of Bolingbroke, Voltaire, D'Argens, Hume, Chubb, D'Alembert, and others, he says, "If such readers will deign to turn their attention to a different class of writers; if they will peruse the writings of a Boyle, a Newton, a Locke, a Grotius, a Clarendon, a West, a Littleton, a Forbes, and an Addison, whose learning, originality of genius, depth of penetration, amiableness of character, profound researches into the most abstruse and recondite branches of human and divine knowledge, and laborious search after useful truth, do ho­nor to human nature, and will render their memory dear to mankind through every period of time—I say, if such persons will deign to turn their attention to writers of this class, their rising prejudices in favor of deism will be quickly annihilated, and they will wonder how any per­son of sound judgment, who had thoroughly studied the argument, could possibly fall into the snare of infidelity."

He adds—"I have designedly avoided the mention of any of the clergy in the above catalogue of names; because they are liable to be suspected as partial and in­terested advocates, in pleading the cause of christianity; though I can really see no good cause why the clergy should not be entitled to some share of common sense and common honesty as well as other men; and surely if they are not downright atheists, they have as deep an interest in the truths of religion, and as great reason to dread falsebood and delusion, in matters of eternal con­sequence, as any of their fellow creatures possibly can have. [...] the above mentioned writers (and many other respectable names might easily be added to the [Page 30]number) being mere laymen, could have no possible motive or inducement, but the love of truth, to plead the cause of christianity: nay, it would have been their honor and glory as philosophers, had they found any capital flaw defect in the evidence for the truth of christianity, to have disabused the christian world by exposing the delusion, and to have delivered man­kind from the tyranny and oppression of proud, covet­ous, and unrighteous churchmen. But, on the con­trary, these great lights of the world, being at one overpowered by the luminous evidence of the truth of christianity, and captivated with its charms, thought it the most essential and important service they could render their fellow creatures, to set this evidence in a true light before their minds, and to inculcate upon mankind the belief of christian doctrines, and the prac­tice of christian duties—So that if this grand question were to be decided by the characters, talents, and abilities of the writers on both sides, christianity would assuredly obtain a glorious and complete triumph over infidelity. And, indeed, christians may comfort themselves with an assurance, that this ever will and must be the case, seeing Christ hath built his church upon the rock of his own veracity and omnipotence, and therefore all the ha­voc of apostacy and immorality, all the cunning and ma­lice of devils, and all the snares and sophistry of infidel [...], will never be able to prevail against it, to its ut­ter extirpation and ruin! As vainly do the tribe of infidels labour to write and laugh, and argue christian­ity out of the world, as their great predecessor Julian the emperor, did to rebuild the temple of Jerusalem, and thereby give the lie to our Saviour's prophecy, that it should never never be rebuilt. Nay, the effects of both these attempts are perfectly similar: for as Juli­an's vain and defeated attempt to rebuild the temple, proved, directly contrary to his intention, one of the noblest and most striking evidences of the truth of christianity, so the present class of deistical writers, do in fact advance the cause they mean to destroy, by [Page 31]occasioning such solid defences of the christian religion, as infidelity can never demolish by the weapons of reason and fair argumentation. Indeed how can any weapon formed against Zion; against God, reason, and truth, prosper? Truth is great and must finally prevail! Men may suffer themselves to be blinded by their lusts and prejudices, and led away into error and insidelity, if they choose it. As they may shut their eyes so that they cannot behold the light of the sun, so they may shut their eyes against the evidences of christian­ity. Nor let them blame the Almighty for suffering them to fall into such a chosen delusion. God hath given them eyes, and he hath given them a sun; but he will not force open their eyes to behold the light. I would be absurd to suppose this. This would be to destroy their free-agency, and render them incapable of virtue and reward. It is enough that he furnishes them with the organ and the object, and commands and per­suades them by the most engaging motives to make use of both. If after this, they will be hood-winked and deceived, they must, and there is no remedy. But the fault will be found to be wholly in themselves, and not in the evidences of christianity; seeing it is impossible the Almighty though give a religion to mankind, without giving sufficient evidences of its truth to a sincere en­quirer. But if men will be infidels, either against the light of evidences, or for want of taking pains to disco­ver it, they must stand to the consequences; but God and christianity are blameless of their folly and misery."

I think I hear some deists say—"This man (or this fellow) with his Infant in rustic garb, must cer­tainly be somewhat of a rustic himself: for who but rustic would presume to reason with us the only infal­lible oracles of reason? Nay, he presumes, now and then, to give hints of advice to gentlemen who have been at school! and, perhaps, a few of us have been at college: and if we have not been taught of God (as some enthusiasts pretend to be) were are taught of men to speak Greek and Latin, aye, and to chop logic too! [Page 32]and will undertake to prove that light is darkness, and sweet bitter; and that being under the dominion of very pernicious habits and practices, is the very height of moral freedom; and, in short, will undertake to prove any thing we please." I answer, true; I am, indeed, a plain man in every respect, and may some­times appear a little rustic, though I was taught to be polite and complaisant on proper occasions: but the deists will not go to church, where they may hear a great deal more of the same truths, and much better delivered. And though truth is plain and honest, she is also meek and loving; and is willing to wait on these gentlemen at the press, without a surplice, or any thing that may frighten young men.

I think I could point out one benefit, at least, which even the deists might receive by going to church, on Sundays especially. Surely a quiet composing seat in any place of public worship, must have a happy ten­dency to refresh their animal spirits, jaded and worn out with the hurry and fatigue of dissipation the pre­ceding day or week; not to mention the pleasures their philanthropy might receive on seeing so many of their neighbours and friends seriously, but cheerfully, employed in the adoration and worship of the "First Great Cause." They may even venture safely to join in some parts of the service: for the christians adore only the "one living and true God," who is God of nature, as well as of grace and salvation.

I never heard that a deist received harm at church: but I understand many of them have had occasion to repent their more modish visits—at the card-table, the brothel, and the tavern. I beg leave to add, That they had better not be in too great haste to turn their backs on their "Father's House;" lest the time come sooner than they expect, when they may want to "fill their belly with husks." If any have been led astray, the sooner the return to the favour of their offended God, the better. If any baptized infidels will spare a little time to read the sacred scriptures (which they surely never candidly and thoroughly ex­amined) [Page 33]let me recommend the 2d and 3d chapters of the first epistle of John, to their serious considera­tion: for it were much better to consider now, than when consideration will be too late.

I desire, with reverence, to contemplate the Deity in his providence. It appears, that at different ages, and in different manners, he suffers his church to be sifted, or winnowed; sometimes by the sword and fire, at other times by the tongue and pen. The pre­sent age may be a winnowing season. And although the chaff of superstition, human inventions and hu­man establishments, may be in a great measure blown away; or some of the chaff of mere nominal professors scattered before the wind: yet let not the true chris­tian be dejected. He may be sorry for others: but let him not indulge a fear that the real church of Je­sus Christ is in danger. If the outward profession seems to decline in one place, it will revive with power in another; perhaps in a wilderness, or with greater success in the very places were at present it seems to decline. The church of Christ cannot be in danger, so long as the foundations of it are the God whose word shall endure for ever. On the rock, Christ hath built his church; and the gates of hell shall never pre­vail against it.

Nor am I fearful of the effects of an infidel publi­cation, should it accidentally fall into the hands of a well established christian; for it will probably set him upon enquiring more fully into the evidences of chris­tianity, which will ultimately tend to confirm him in the faith—I am most apprehensive for youths, whose minds not being fully informed, and whose principles not being fully established, the publications alluded to may mislead the imagination, and open a door to licen­tiousness; especially as they are generally wrote in a florid style, and are calculated to lead the passions captive. Would young men be so much their own friends as to read a portion of the prophets, the proverbs, the psalms, and especially the new testament, every morn­ing [Page 34]and evening, they would lay in stock of divine knowledge which they will certainly find of advantage to them in every situation of life, and a consolation in the article of death. For their fakes this humble essay is chiefly intended, which I shall conclude with the moral of the well-known fable of the bee and the spider: "The candid reader will reap improvement, where the froward critic finds only matter of censure."

THE inattention and vicious propensities of cor­rupt and degraded mankind begot Idolatry: and, in all ages since its first introduction, idolatry has pre­vented mankind from perceiving the beauty, excel­lence, and beneficial tendency of that true theology which the works of creation and providence, and the gradual revelation added thereto, manifested from time to time, to call erring mortals to the knowledge of the true God: and, even in countries favoured with all these manifestations, idolatry still prevents men from acquiring that great and important knowledge, not that gross species of idolatry which requires falling down before images of silver, gold, wood, and stone, the workmanship of men's hands; but the idolatry of the heart, by placing the chief love of the soul upon gold, silver, &c.

The idol of sensual gratification has many valuable offerings made to it; ambition, many more. But there is a lean, thin idol, composed of and frequently blown away by, the breath of the multitude, which some men worship and pray to; yes, pray to:—for if the only true prayer be, the lifting up of the heart, these idolaters "pray without ceasing."

[Page 35] In sacred scripture, the true God, complaining by the mouth of his prophet, of the gross idolatry of the Jews as a nation, and alarming them by threatnings to bring them to repentance and reformation, menti­ons some who had set up their idols in their heart, and says, "He that setteth up his idol in his heart, I will even judge that man by himself, saith the Lord God." It is this heart-idolatry that chiefly militates against a pure revelation from an holy and just God, and pre­vents thousands of professing christians from reaping that saving benefit which the gospel of Jesus Christ offers to all: and if its effects be so dreadful to these, what must they be to those who are so far gone in de­pravity as to sit in the seat of the scorner?

The worst and most dangerous kind of idolatry, is self-adoration: admiring in ourselves that reasoning fa­culty, which may be impaired or deranged by a thou­sand accidents; a faculty which is often blinded or led astray by the ruling passions; and, though very useful in matters of a theological, as well as a tem­poral nature, is very impotent in bringing us to the true knowledge of God—of divine objects—and of what may properly be called true religion. This the Almighty has reserved in his own hands, and bestows it in what manner and to whom he sees fit, in such way as he does health, strength, wealth, power, tem­perature of climate, &c. and we ought to be truly thankful for every means of acquiring this greatest, best, and most durable of all knowledge, which he favours us with; and not make an idol of our reason­ing faculty, or think to scan or limit the ways of a Being of infinite wisdom, goodness, and power, who cannot err nor do injustice.

A COMMON error in speaking of the Devil, is in many people's supposing that name to signify only one evil spirit: whereas it properly means a legion, or the whole host of apostate spirits (probably consist­ing of innumerable millions) who are said to be "the third part of heaven," with Satan, the adver­sary or accuser, at their head. When a number of men, a few years ago, led on by one SHAYS, raised an insurrection against the government, it was a com­mon saying, that "SHAYS" did so and so. So, like­wise, the king of Prussia, or the duke of York are said to do so, or so;—though the very actions alluded to are performed by the men under their command. Just so we speak of the devil. It has become the phraseology of custom, for time immemorial has given sanction to it.

These spirits being created pure intelligences, high­ly favoured and happy, delighting in the knowledge and superior love of the eternal and infinitely glorious Creator.—They were created free agents, and might of course fall into error. Overpowered with the ra­diance of the glory of Jehovah, they might make ex­cursions amongst the immensity of his works, as a kind of relief; and, turning their attention upon themselves, and considering the vastly superior powers and facul­ties they possessed above the other objects of creation, they might transfer gradually that supreme love which was due only to the Most High, unto themselves: so that, forgetting their dependence, they fell from the purity in which they were created, by transgressing the divine law, and acting contrary to the light at first [Page 37]imparted to them. Being thus disqualified for the hea­venly abodes, they were driven from thence to the place prepared for them, for which they had previous­ly prepared themselves.

I offer these thoughts as rational conjecture only, from the few hints given us in the scriptures: for of the history of these apostate spirits we have only a few hints given us—probably lest it should call our atten­tion from a mournful tragedy of a nature somewhat similar, in which we are all deeply concerned.

It was not merely the eating of an apple, but the loss of the divine image by transgression, which con­stituted the crime of our first parents. But as they were not self-tempted, like the fallen angels, the De­ity shewed mercy towards them, and gave them the hope of a reinstatement in his favour, by a way pointed out by himself, whereby the communication was again opened between God and man, and man made capable of a much greater degree of glory and happiness than that from which he had fallen. But from the fall of Adam from a state of innocency, but more especially from that of the apostate spirits, we may plainly see, that any gift, however eminent, or useful in other respects, may become worse than nothing, when separated from the love of God, the e­ternal and infinite fountain of light, life, and happi­ness, by a perversion of the reasoning intellect.

The apostate spirits fell into darkness, and are "held in chains of darkness." They are so corrupted that they neither love, nor desire to know real good: but love and know evil only. And instances have not been wanting among mankind, of some who by perverting their reason, have lost the true light, and "the light in them became darkness:" and when this is the case, "How great is that darkness!"

To conclude.—If this account of the origin of mo­ral evil be rational, it will appear, that as God is the first cause of all good, the abuse of moral liberty was [Page 38]the cause of all moral evil; and that natural, or phy­sical evil, was sent as a means to cure or restrain it.

Mr. Paine says, that the scriptures represent the Devil as triumphing over Jesus Christ. Quite the re­verse is the truth: for though he is represented as prompting wicked men to put Jesus to death, yet the resurrection and ascension are a full refutation of this mistake of Mr. Paine's.

Permit me here to observe, that I cannot help think­ing the spiritual world is nearer to the material than is generally imagined, and is in some measure hid in it, and in all men united to it. Probably every man is attended by a good and a bad angel. The bad angel comes with a cup of poison covered with honey: the good angel comes with a healing and comforting draught; but sometimes with a rod also in his hand with which he chastises bad boys and girls ("children of a larger growth") for breaking over the hedge plant­ed for their good. He was a wise man, who informs us, "He that breaketh over a hedge, a serpent shall bite him."

That our bodies are recipients, we all know; that our souls are recipients also (with a freedom of choice) we may know; upon this principle all education is built; whatever object our love, or chief desire, goes out after, our spirits may be said to feed upon, to be in some measure filled with, and to this object they will acquire a similarity; when the heart is brooding, or feeding on moral evil, is it not reasonable to suppose that, as birds who feed on carrion, by some instinct in their nature, smell it at a great distance, and move towards it; so evil spirits, by some spiritual instinct, find out and draw near to the soul that is feeding on evil or mischief; feed with it, and prompt it to the commission, or perpetration of evil actions? and he that seedeth on moral evil, shall afterwards, have his mouth filled with gravel, and his heart with gall and wormwood.

"Doth he not speak in parable?"

HAD I twenty sons I would not educate any of them purposely for the ministry, as a profession or of­fice whereby he was to get his bread. But if I per­ceived any one of them of a more serious, attentive turn of mind than ordinary,—who seemed to delight in contemplating the GREAT FIRST CAUSE, in his glorious and stupendous works of creation, providence and redemption—who delighted in reading in, and me­ditating on, the sacred records, who was free from an attachment to vice, and wished to be instrumental in promoting the glory of God—I would give him the edu­cation necessary for a public speaker, that if he chose the office of a minister, he might be able to give a discourse on the sacred scriptures becoming their dignity, and be an ornament to his profession. I have seen some, yea, many such men in the ministry; and I sincerely wish an abundant increase to their number.

THE word of God was from eternity. It was a creating, and still is a saving word—a word of life and power in the hearts of all who obey it. It har­monizes with the written word, and works generally by means of it. Yet God, as a Saviour, has other means whereby he calls sinners to repentance— such as sickness, [Page 40]losses, disappointments, remarkable deliverances, &c. The word was immanent, with God, and is God: and became emanent, partly by his works and perfectly in and by the person of Jesus Christ; and is sealed in the heart by his Almighty spirit.

P. S. Some youth of superficial observation, biassed by their propensities, and pleased with the florid style and licentious tendency of a great part of "The Age of Reason," thought it unanswerable;—but upon a closer investigation, they will find that the greatest part is made up of bold assertion without proof—buf­foonery and palpable misrepresentation.—In this re­ply there is no fault found with his sentiments on the education of youth in general, and he is rather compli­mented for his astronomy—but a reply to his false rea­soning on matters of much higher and more permanent concern, was all that was intended.