These remarks are submitted to the considerationof such of the readers, as may unhappily have imbibed the principles of infidelity. Perhaps it is not so necessary to present to persons of this description evidences of the divinity of the scriptures, as to endeavour to awaken in their minds serious thoughts, with regard to their immortal interests. Infidelity, I will repeat it, is not the effect of a religious spirit, rendering men cautious, in general, what they admit as the rule of their conduct, and, in this instance, unreasonably scrupulous: it is the offspring of a perfect indifference to all religion, of a total want of concern about things invisible and future. The most cogent arguments cannot be expected to convince, while the mind is diverted by the cares and pleasures of life; but I should not despair of the conversion of the most determined enemy of revelation, if he were once brought in earnest to inquire how he might please God, and be forever happy. He would soon discover that no religion but the gospel can furnish an effectual antidote to his fears, and a solid foundation of his hopes.

To persons in the outset of life, the arguments of infidelity are addressed in circumstances peculiarly favourable to their success. Men, whose minds are sobered by time and reflection, are not so apt to be misled, unless some occasional cause lend its aid to warp their understandings. But there are two disadvantages of youth, to which the reasonings of unbelievers are indebted for the fatal influence often exerted on the mind at that period, immaturity of judgment, and the strength of passion. The young, indeed, are much disposed to overrate their own talents and acquirements, and to think themselves

competent to the investigation of the most difficult questions; while the scanty measure of knowledge which the greater part of them possess, and the limited information which the most diligent can be supposed to have attained, disqualify them for encountering on equal terms the champions of irreligion, versed in all the arts of sophistry and deceit. They cannot comprehend all the bearings and relations of the subject in debate. The glare of eloquence dazzles their eyes, and the high tone of affirmation overawes and silences them. At the same time, the opinions which are urged upon them with all the confidence of truth, accord too well with the natural propensities of their hearts. Their warm temperament can ill brook the cold maxims of morality, the teasing restraints of religion. Entering upon a gay scene, where pleasure presents itself in many a tempting form, and wooes them by every alluring art, can it be expected, that they will sit down calmly to examine the arguments which are intended to prove, that they may yield to its solicitations with innocence and safety? By those who long for the fair fruit of the forbidden tree, the authority which repeals the prohibition to taste it, will not be scrupulously discussed.

Let me beseech my readers of this class to pause a little and reflect, before they make a surrender of their faith. It is possible, that the arguments against revelation are not so strong as to you they may appear; it is certain, that men of faculties more matured, of larger experience and more extensive inquiry, do look upon them as inconclusive; and it may be presumed that a closer and more dispassionate consideration of them would convince

you of their weakness and futility. Ought you not to proceed with caution, to examine with the greatest care the merits of the question, to have the evidence fully and fairly presented, before you venture to give sentence against a religion, said to have been attested by the most astonishing miracles, embraced by the wise and good in all ages since its publication, and by yourselves held sacred from your childhood? Would you not do well to inquire what is offered you in the room of that religion; with what system infidels promise to supply its place; and whether this substitute will serve better than religion, as a source of wisdom and a rule of life; will contribute more effectually to your intellectual and moral perfection ?

You are now entering upon life, without having thought much of its duties, and, it is probable, having still less considered its difficulties. But life is not a mere play, a pastime for the giddy and the idle, a succession of frivolous amusements. It has serious business attached to it, and brings along with it, in its progress, many evils both physical and moral. Is it by the principles of infidelity that you will be trained for the bustling, trying scene; disciplined for the duty, the resistance, the patience, the self-command, which its varying postures may require? Will they prove a safeguard to your integrity, amidst strong temptations to falsehood and injustice? Will they support your virtue, when assailed by the blandishments of vice? Are these the principles which it would be safe to carry into the details of life, into the bosom of families; by which you would wish your nearest and most tender relatives to be governed; which you would be pleased

to see reduced to practice by those, on whose good behaviour your honour, your peace, and your interest may depend? Can they inspire that fortitude which nobly sustains the spirit in adversity? Have they any sovereign antidote to administer against the fretting, rankling influence of pain and disappointment? What sanctuary do they open for the reception of the persecuted and forlorn? What consolation do they provide for the oppressed, the poor, the broken hearted; for those who have been wounded by the poisoned shafts of calumny, and for those who are shedding tears of hopeless sorrow over the graves of their friends?

Of all concerns, there is none so momentous and interesting as that about which you are now called upon to decide ;-whether you shall hold by the scriptures, or adopt any of the modern systems of unbelief. It is a decision for this world and for the next, as virtue or vice, the approbation or the reproaches of your own minds, if they do not lose all sensibility, and final happiness or misery will be the result of your choice. Review, then, with attention, the arguments which have been produced in favour of the Bible. Ask your reason, whether it be possible, that a book so attested and confirmed should be an imposture; and whether evidence so clear and full should be set aside on account of a few difficulties which you cannot solve, or because some restrictions are imposed, which seem to intrench upon your natural liberty. At the tribunal of free and unbiassed reason, we are willing, that the cause of revelation should be tried. Let truth and duty be the only objects of your inquiries; and the issue will be such as we wish it. "If thou criest after

knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God."*

To such of my readers as are fully persuaded of the divine authority of the scriptures, I beg leave to address the few following exhortations.

First, Be thankful for the scriptures. All the proofs of their inspiration conspire to shew you that it is an inestimable treasure of which you are possessed. The Bible is the word of God. It is 66 more to be desired," as the psalmist says, ❝ than gold, yea, than much fine gold; it is sweeter than honey, and the honey-comb." It is the map which shews the road leading to the heavenly Canaan, and to the Zion above. It is our charter to the everlasting inheritance; it is the guide of our youth, and the staff of our old age. To the scriptures we are indebted for those views of the divine character which relieve and comfort us. They unfold the excellencies of our Redeemer, the wonders of his love, the immense stores of his grace, the attractive beauties of his example. They supply motives of the sweetest and most powerful nature, which engage our affections, and carry us forward in the service of God, not only with pleasure, but to a degree of perfection, which we could not have attained by a cold sense of duty, or under the influence of fear. They set before us a law, righteous, good, and, through the aid of divine grace, easy, by observing which we glorify God, and promote the peace of our own minds. By their light, the horPsalm xix. 10.

*Prov. ii. 3—5.