to despise them so far as to abandon them to their folly. But since our religion obliges us to consider them, while they remain in this life, as still capable of receiving God's enlightening grace, and to believe that in the course of a few days, they may possess a more realizing faith than ourselves; and that we, on the other side, may become as blind as they; we ought to do for them what we would wish them to do for us, if we were in their circumstances; we should intreat them to take pity on themselves, at least to take some steps forward, and try if they may not yet find the light. Let them give to the reading of this work, a few of those hours which they would otherwise spend more unprofitably. Something they may gain they can lose but little. But if any shall bring to this work, a perfect sincerity, and an unfeigned desire of knowing truth, I would hope that they will find comfort in it, and be convinced by those proofs of our divine religion, which are here accumulated.

CHAPTER VII.

THAT THE BELIEF OF A GOD IS THE TRUE WISDOM.

A. LET us speak according to the light of nature. If there is a God, he is to us infinitely incomprehensible; because having neither parts nor limits, there is no affinity or resemblance between him and us. We are then, incapable of comprehending his nature, or even knowing his existence. And under these circumstances, who will dare to undertake the solving of this question? Certainly not we who have no point of assimilation with him.

B. I will not undertake here to prove by natural reason, either the existence of God, the doctrine of the Trinity, or the immortality of the soul, nor any other point of this kind: not only that I do not feel myself strong enough to bring forth from the resources of

weak reason, proofs that would convince a hardened Atheist; but that this knowledge if gained without the faith of Jesus Christ, were equally barren and useless. Suppose a man to become convinced that the proportions of numbers are truths immaterial,* and eternal, and dependant on one first truth, on which they subsist, and which is called God: I do not find that man advanced one step further toward his own salvation.

A. It is surprising that no canonical writer has made use of nature to prove the existence of God. They all tend to establish the belief of this truth; yet they have not. said, there is no void, then there is a God; it follows, then, that they were more intelligent than the ablest of those who have come after them, who have all had recourse to this method.

B. Ifit is a proof of weakness to prove the existence of God from nature, then do not despise the Scripture; if it is a proof of wisdom to discern the contradictions of nature, then venerate this in the Scripture.

A. Unity added to infinity does not augment it, any more than another foot does a line of infinite length. What is finite is lost in that which is infinite, and shrinks to nothing. So does our mind in respect to the mind of God, and our righteousness when compared with his. The difference between unity and infinity is not so great, as that between our righteousness and the righteousness of God.

B. We know that there is an infinite, but we know not its nature. For instance, we know that it is false that number is finite. Then it is true that there is an infinity in number; but what that infinity is, we know not. It cannot be equal or unequal, for the addition of unity to infinity does not change its nature; yet it is a number, and every number is equal or unequal; this is the case with all finite numbers. In the same way, we may know that there is a God, without know

*Existing independent of matter.

ing what he is; and we ought not to conclude that God is not, because we cannot perfectly comprehend his nature.

To convince you of the being of a God, I shall make no use of the faith by which we know him assuredly, nor of any other proofs with which we are satisfied, because you will not receive them. I will only treat with you upon your own principles, and I expect to show you, by the mode in which you reason daily, in matters of small importance, how you should reason in this; and what side you should take in decision of this important question of the being of a God. You say

that we cannot discover whether there be a God or not. This however is certain, either that God is, or that God is not. There is no medium point between these two alternatives. But which side shall we take? Reason, you say, cannot decide at all. There is an infinite chaos between us and the point in question. We play a game at an infinite distance, ignorant whether the coin we throw shall fall cross or pile. How then can we wager? By reasoning we cannot make sure that it is one or the other. By reasoning we cannot deny that it is one or the other.

Do not then charge with falsehood those who have taken a side, for you know not that they are wrong, and that they have chosen ill.

A. No, I do not blame them for making this choice, but for making any choice whatever. To take a risk on either alternative, is equally wrong: the wise course is not to choose at all.

B. But you must wager; this is not a matter of choice. You are inevitably committed; and not to wager that God is, is to wager that he is not. Which side then do you take? Let us see in which you are least interested. You have two things to lose, truth and right; and two things to play with, your reason and your will-your knowledge and your happiness. And your nature has two things to shun, error and misery. Take your side, then, without hesitation, that God is. Your reason is not more annoyed in choosing one, than the

other, since you cannot but choose one.

Here then is

one point settled. But now of your happiness? Balance the gain and the loss there. Upon taking the risk that God is, if you win, you win every thing.if you lose, you lose nothing. Believe then if you can. A. Well, I see I must wager; but I may risk too much. B. Let us see.

But

Where there is equal risk of loss or gain, if you have but two lives to gain, and but one to lose, you may venture safely. If again there were ten lives to gain, and the chances equal, then it were actually imprudent not to risk your one life to gain the ten. in this case where you have with equal chance of gain or loss, an infinity of lives, infinitely happy, to gain; and where the stake which you play, is a thing so trifling and transient, to hesitate from a false preference to it, is absolute folly.

For it answers no purpose to allege the uncertainty of winning, and the certainty of the risk; or to say that the infinite distance between the certainty of that which we hazard, and the uncertainty of that which we may gain, raises the value of the finite good which we stake, to an equality with the infinite good which is uncertain: for this is notthe case. He who plays, must risk a certainty for an uncertainty; and though he risks a finite certainty for a finite uncertainty, it can be shewn he does not act foolishly. It is false that there is an infinite distance between the certainty we hazard, and the uncertainty of winning. Though it is true that there is an infinite distance between the certainty of gaining and the certainty of losing. But the uncertainty of winning is in proportion to the certainty which is hazarded, according to the proportion of the chances of gain or loss. And hence it follows, that if the risks be equal on both sides, then the match to be played is equal against equal; and then the certainty of that which is hazarded, is equal to the uncertainty of winning; so far is it from being infinitely distant. And thus our proposition is of infinite force, since we have but that which is finite to haz

ard, and that which is infinite to gain, in a play where the chances of gain or loss are equal. This is demonstration, and if men can discern truth at all, they should perceive this.

A. I admit this: but is there no mode of getting at the principles of the game?

B. Yes, by the Scriptures, and by the other innumerable proofs of religion.

A. They, you will say, who hope for salvation, are happy in that hope. But is it not counterbalanced by the fear of hell?

B. But who has most reason to fear that hell? He who is ignorant that there is a hell, and is certain of damnation if there is; or he who is convinced of its existence, and lives in the hope of escaping it? He who had but eight days to live, and should conceive that the wisest course for him is, to believe that all this is a matter of mere chance, must be totally demented. Now, if we were not enslaved by our passions, eight days, or a hundred years are precisely the same thing.

And what harm will arise from taking this side? You would become faithful, pure, humble, grateful, beneficent, sincere and true. I grant that you would not be given up to polluting pleasures, to false glory, or false joys. But then, have you not other pleasures? I affirm that you would be a gainer, even in this life; and that every step you go forward, you will see so much of the certainty of what you will gain, and so much of the utter insignificance of what you risk, that you will in the end discover, that you ventured for a good, both infinite and certain, and that to get it, you have given nothing.

A. But I am so constituted that I cannot believe. What then shall I do?

B. Learn, at least, your inaptitude to believe, seeing that reason suggests belief, as your wisdom, and yet you remain unbelieving. Aim, then, to obtain conviction, not by any increase of proof of the existence of God, but by the discipline and control of

your