can believe this, must do it with his will, and not with his understanding.

Supposing the reasons for, and against, the principles of religion, were equal, yet the danger and hazard is so unequal, as would sway a prudent man to the affirmative. Suppose a man believe there is no God, nor life after this, and suppose he be in the right, but not certain that he is (for that I am sure in this case is impossible ;) all the advantage he hath by this opinion relates only to this world and this present time; for he cannot be the better for it when he is not. Now what advantage will it be to him in this life? He shall have the more liberty to do what he pleaseth; that is, it furnisheth him with a stronger temptation to be intemperate, and lustful, and unjust, that is, to do those things which prejudice his body, and his health, which cloud his reason, and darken his understanding, which will make him enemies in the world, will bring him into danger. So that it is no advantage to any man to be vicious; and yet this is the greatest use that is made of atheistical principles; to comfort men in their vicious courses. But if thou hast a mind to be virtuous, and temperate, and just, the belief of the principles of religion will be no obstacle, but a furtherance to thee in this course. All the advantage a man can hope for, by disbelieving the principles of religion, is to escape trouble and persecution in this world, which may happen to him upon account of religion. But supposing there be a God and a life after this; then what a vast difference is there of the consequence of these opinions! As much as between finite and infinite, time and eternity.

To persuade men to believe the scriptures, I only refer this to men's consideration. If there

be a God, whose providence governs the world, and all the creatures in it, is it not reasonable to think that he hath a particular care of men, the noblest part of this visible world? And seeing he hath made them capable of eternal duration; that he hath provided for their eternal happiness, and sufficiently revealed to them the way to it, and the terms and conditions of it! Now let any man produce any book in the world, that pretends to be from God, and to do this, that for the matter of it is so worthy of God, the doctrines whereof are so useful, and the precepts so reasonable, and the arguments so powerful, the truth of all which was confirmed by so many great and unquestionable miracles, the relation of which has been transmitted to posterity in public and authentic records, written by those who were eye and 'ear witnesses of what they wrote, and free from suspicion of any worldly interest and design; let any produce a book like to this, in all these respects; and which over and besides, hath by the power and reasonableness of the doctrines contained in it, prevailed so miraculously in the world, by weak and inconsiderable means, in opposition to all the wit and power of the world, and under such discouragements as no other religion was ever assaulted with; let any man bring forth such a book, and he hath my leave to believe it as soon as the Bible. But if there be none such, as I am well assured there is not, then every one that thinks God hath revealed himself to men, ought to embrace and entertain the doctrine of the holy scriptures, as revealed by God.

And now having presented men with such arguments and considerations as are proper, and I think sufficient to induce belief, I think it not

unreasonable to intreat and urge men diligently and impartially to consider these matters; and if there be weight in these considerations to sway reasonable men, that they would not suffer themselves to be biassed by prejudice or passion, or interest, to a contrary persuasion. Thus much I may with reason desire of men; for though men cannot believe what they will, yet men may, if they will, consider things seriously and impartially, and yield or withhold their assent, as they shall see cause, after a thorough search and examination.

If any man will offer a serious argument against any of the principles of religion, and will debate the matter soberly, as one that considers the infinite consequences of these things one way or other, and would gladly be satisfied, he deserves to be heard what he can say; but if a man will turn religion into raillery, and confute it by two or three bold jests, he doth not make religion, but himself ridiculous, in the opinion of all considerate men, because he sports with his life.

So that it concerns every man that would not trifle away his soul, and fool himself into irrecoverable misery, with the greatest seriousness to inquire into these things, whether they be so, or no, and patiently to consider the arguments that are brought for them.

And when you are examining these matters, do not take into consideration any sensual or worldly interest; but deal fairly and impartially with yourselves. Think with yourselves that you have not the making of things true and false, that the principles of religion are either true or false, before you think of them The truth of things is already fixed; either there is a God,

or no God; either your souls are immortal or they are not; either the scriptures are a divine revelation, or an imposture; one of these is certain and necessary, and they are not now to be altered. Things will not comply with your conceits, and bend themselves to your interests : therefore do not think what you would have to be; but consider impartially what is.'

The other great writer is particularly useful in his rapturous soliloquies, wherein he thinks of the Deity with the highest admiration, and beholds himself with the most contrite lowliness. 'My present business,' says he, is to treat of God, his being and attributes; but "who is sufficient for these things?" At least, who am I, a silly worm, that I should take upon me to speak of Him, by whom alone I speak; and being myself but a finite sinful creature, should strive to unveil the nature of the infinite and Most Holy God! Alas! I cannot so much as begin to think of him, but immediately my thoughts are confounded, my heart is perplexed, my mind amazed, my head turns round, my whole soul seems to be unhinged and overwhelmed within me. mercy exalts me: His justice depresseth me. His wisdom astonisheth me. His power affrights me. His glory dazzles mine eyes; and "by reason of his highness," as Job speaks, I cannot endure But the least glimpse of Him makes me abhor myself and repent in dust and ashes before Him."

His

No 76. MONDAY, JUNE 8, 1713.

Solos aio bene vivere, quorum

Conspicitur nitidis fundata pecunia villis.

HOR. 1 Ep. xv. 45.

Those are blest, and only those,

Whose stately house their hidden treasure shows.
CREECH.

I EVER thought it my duty to preserve peace and love among my wards. And since I have set up for an universal Guardian, I have laid nothing more to heart than the differences and quarrels between the landed and the trading interests of my country, which indeed comprehend the whole. I shall always contribute, to the utmost of my power, to reconcile these interests to each other, and to make them both sensible that their mutual happiness depends upon their being friends.

They mutually furnish each other with all the necessaries and conveniences of life; the land supplies the traders with corn, cattle, wool, and generally all materials, either for their subsistence or their riches; the traders in return provide the gentlemen with houses, clothes, and many other things, without which their life at best would be uncomfortable. Yet these very interests are almost always clashing; the traders consider every high duty upon any part of their trade as proceeding from jealousy in the gentlemen of their rivalling them too fast; and they are often enemies on this account. The gentlemen, on the other hand, think they can never lay too great a burden upon