place, and he was far advanced in years; yet his heart was manifeftly overwhelmed with his fubject. There is reafon to think that the things. which Mr. Paine attempts to ridicule, drew tears from his eyes while he narrated them; as an ingenuous mind will find it difficult to review the narrative without fimilar fenfations.

Mr. Paine is pleased to fay, "Any person that "could read and write might have written fuch a "book as the Bible:" but nothing can be farther from the truth. It were faying but little, to affirm that he could not produce a single page or sentence that would have a fimilar effect. Stranger, as he has proved himself to be, to the love of God and righteoufnefs, he could not communicate what he does not feel. The croaking raven might as well endeavour to imitate the voice of the dove, or the fong of the nightingale, as he attempt to emulate the Holy Scriptures. Mr. Paine's fpirit is fufficiently apparent in his page, and that of the facred writers in theirs. So far from writing as they wrote, he cannot understand their writings. That which the Scriptures teach on this fubject is fufficiently verified in him, and all others of his fpirit: The natural man receiveth not the things of the Spirit of God, neither can he know them, for they are fpiritually difcerned. As eafily might the loveliness of chastity be perceived, or the pleafures of a good confcience appreciated by a debauchee, as the things of God be received by a mind like that of Mr. Paine.

Finally, If the Bible be the word of God, it may be expected that fuch an authority, and divine fanction fhould accompany it, that while a candid mind fhall presently perceive its evidence, thofe

who read it either with negligence or prejudice, fhall only be confirmed in their unbelief. It is fit that God's word fhould not be trifled with. When the pharifees captiously demanded a fign, or miracle, they were fent away without one. They might go, if they pleased, and report the inability of Jefus to work a miracle. The evidence attending the refurrection of Chrift is of this defcription. He had exhibited proofs enow of his divine miffion publicly, and before the eyes of all men; but feeing they were obstinately rejected, he told his enemies that they should see him no more till he should come on a different occafion:* and they faw him no more. They might infift, if they pleafed, that the teftimony of his difciples, who witneffed his refurrection, was infufficient. It is thus that herefies, offences, and fcandals are permitted in the Christian church, that they who are approved may be made manifeft; and that occafion may be furnished for them who feek occafion, to reproach religion, and perfift in their unbelief. If men choose delufion, God alfo will choose to give them up to it. The fcorner fhall feek wisdom, and shall not find it; and the word of life shall be a favour of death unto death to them that perish. Mr. Paine, when he wrote the First part of his Age of Reafon, was without a Bible. Afterwards, he tells us, he procured one; or to use his own schoolboy language, a Bible and a Teftament; and I have "found them, he adds, to be much worfe books "than I had conceived."+ In all this there is nothing furprifing. On the contrary, if fuch a

* Matt. xxiii. 39.

Age of Reason, Part II. Pref. p. zü.

fcorner had found wisdom, the Scriptures themfelves had not been fulfilled.*

If an infolent coxcomb had been of opinion that Sir Ifaac Newton was a mere ignoramus in philofophy, and had gone into his company that he might catechize, and afterwards, as occafion fhould offer, expofe him; it is not unlikely that this great writer, perceiving his arrogance, would have fuffered him to depart without answering his questions, even though he might know at the time that his unfavourable opinion of him would thereby be the more confirmed. Let us but come to the Scriptures in a proper fpirit, and we fhall know of the doctrine, whether it be of God: but if we approach them in a cavilling humour, we may expect not only to remain in ignorance, but to be hardened more and more in unbelief.

CHAP IV.

The confiftency of the Chriftian doctrine, particularly that of falvation through a Mediator, with fober Reafon.

a we

If ther

F there be a God who created us; if we have all finned against him; and if there be reafon to believe that he will call us to account for our conduct, all which principles are admitted by Mr. Paine; a gloomy profpect muft needs prefent itfelf, fufficient indeed to render man "the flave of

* Prov. xiv. 6.

† Age of Reason, Part I. p. 1. Part II. p. 100.

terror." It is not in the power of this writer, nor of any man living who rejects the Bible, to affure us that pardon will have any place in the divine government; and however light he may make of the fcripture doctrine of hell, He that calls men to account for their deeds will be at no lofs how or where to punish them. But allowing that God is difpofed to fhew mercy to the guilty, the question is, Whether his doing fo by or without a Mediator be most confiftent with what we know of fitnefs or propriety?

That pardon is bestowed through a mediator in a vast variety of inftances among men, cannot be denied; and that it is proper it should be fo must be evident to every thinking mind. All who are acquainted with the common affairs of life must be aware of the neceffity of such proceedings, and the good effects of them upon fociety.*

It is far lefs humbling for an offender to be pardoned at his own request, than through the interpofition of a third perfon: for in the one cafe he may be led to think that it was his virtue and penitence which influenced the decifion; whereas in the other he is compelled to feel his own unworthiness: and this may be one reason why the mediation of Chrift is fo offenfive. It is no wonder indeed that those who deny humility to be a virtue,† should be disgusted with a doctrine, the professed object of which is to abase the pride of man.

As forgivenefs without a mediator is lefs humbling to the offender, fo it provides lefs for the honour of the offended, than a contrary proceeding.

* See Pres. Edward's Remarks on important Theological Controver fies, Chap. VI.

Volney's Law of Nature, p. 49

Many a compaffionate heart has longed to go forth, like David towards Abfalom; but, from a juft sense of wounded authority, could not tell how to effect it; and has greatly defired that fome common friend would interpofe, and fave his honour. He has wished to remit the fentence; but has felt the want of a mediator, at the inftance of whom he might give effect to his defires, and exercise mercy without feeming to be regardless of justice. An offender who fhould object to a mediator would be justly confidered as hardened in impenitence, and regardless of the honour of the offended: and it is difficult to fay what other construction can be put upon the objections of finners to the Mediation of Christ.

Again, To exercife pardon without a mediator, would be fixing no fuch ftigma upon the evil of the offence, as is done by a contrary mode of proceeding. Every man feels that those faults which may be overlooked on a mere acknowledgment, are not of a very heinous nature: they are fuch as arise from inadvertence rather than from ill defign; and include little more than an error of the judgment. On the other hand, every man feels that the calling in of a third person is making much of the offence, treating it as a serious affair, a breach that is not to be lightly paffed over. This may be another reason why the Mediation of Christ is fo offenfive to the adverfaries of the Gospel. It is no wonder that men who are continually speaking of moral evil under the palliating names of error, frailty, imperfection, and the like, fhould fpurn at a doctrine, the implication of which condemns it to everlasting infamy.

Finally, To bestow pardon without a mediator

* Rom. viii. 3.