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INTRODUCTORY CHAPTER.

1. EVERY one who is in the habit of looking around him in the world, must be satisfied that, within a few years, the progress of infidelity under a variety of forms has been great. It is certain that the number of those who have fallen within its influence, is, at the present time, by no means small; and it is equally certain that this fact may be traced to causes wholly independent of the argument for or against Christianity. It must be evident to all who have had the benefit of observation in this respect, that not a few of those who are Infidels know but very little of the history, or indeed of the principles, of that religion which they have rejected as mere fable.

2. This remark, it is readily admitted, will not apply to all who have cast aside the faith of Christ. The writer is acquainted with some, for whom he has ever entertained sentiments of respect; men who have doubtless read much on this subject, and whose present unbelief is the result of this reading. But even here he is inclined to the opinion, that the works which have been perused, are principally those which have been written against the Christian religion, while those written in reply to them, and in support of the Christian religion, have been mostly, if not altogether neglected. And it is verily believed that if such persons would read the same amount for Christianity, that they read against it, the complexion of their views and

feelings with regard to its truth and value would be essentially changed.

3. Aside from these, however, the remark already made is true, that a large number of the unbelievers of the present age are in a great measure ignorant of the very nature of the Christian religion, and altogether ignorant of the external evidences by which its advocates attempt to prove it, what it professes to be, a religion from God. They are infidels, not because they know, but because they do not know. They have never taken the trouble to acquaint themselves with the historical proof for the truth of the Gospel records; they have never studied those labored and conclusive works that have been written in their defence. They know nothing about these things, and it is to be doubted if the majority of them ever heard of a half dozen works of this character. This is not meant in severity, but as a simple statement of what is believed to be the facts of the case, of what might unquestionably be established, if examination were made, by numerous examples.

4. If, then, these persons will not inform themselves with regard to these particulars, it is surely nothing very surprising that they should be turned aside by specious and seemingly plausible objections, aided, as they usually are, by an accompaniment of sneers and sarcasms. It is not at all to be wondered at, that such individuals should be sceptical, when the little knowledge they have on the subject, if knowledge it may be called, is all on one side, and that with the laugh in its favor. They hear these objections and sneers every day; they are repeated again and again by those who have learned them, and, having nothing to offer on the other side, and supposing because they have not, nothing can be offered, it is perfectly natural that they should at last become Infidels, and yet the Christian argument be not in the least affected by such results. Every one can and must see that they are Infidels, because

they are entirely unacquainted with the evidences for the truth of Christianity.

5. Another cause to which is owing much of the Infi delity of the present age, is the vain and silly notions, so prevalent among a certain class, in relation to what is termed Philosophy. Some men imagine now, that the have only to reject Christianity, and pronounce it all imposition and priestcraft, and they are philosophers at once. It seems to be the received opinion among them, that universal scepticism is evidence of a great mind; and nothing, in the estimation of such, can be surer proof of intellectual superiority, than to treat all religion as mere fable, fit only to amuse women and children. Hence come the wild and groundless assertions touching Christianity,which are so often and so confidently repeated; and hence the many rude observations and ruder jests respecting its meek and benevolent author. These things are regarded as demonstrations of having risen above the common herd of mankind, and outgrown their prejudices and superstitions. And there is a certain pride they feel in plunging thus fearlessly into the whirlpool of infidelity, while lesser minds tremble even to approach the brink. They flatter themselves that they are looked up to by the multitude as men of courage and sense.

6. But we would assure these men, in friendly language, that they mistake. Scepticism is not philosophy, nor is unbelief any evidence of knowledge or of superior strength of mind. There is. a wide difference between the two, and it is a difference well deserving their attention. The gaping crowd may wonder to hear them treat with levity, things that other men have been wont to regard as sacred -those of like spirit with themselves may call it Philosphy-but they may be satisfied that men of calm and sober judgment will look upon their conduct with feelings very wide from these. The pretensions of Christianity,

whether true or false, are of too serious a nature to be trifled with. The existence of a supreme and all-ruling Intelligence-his character and government-whether we are his offspring or friendless orphans in the broad waste of the world-whether we live for to-day only, and then go down forever in darkness and nothingness, or whether there is beyond this an existence of endless advancement, and glory, and happiness—these are questions concerning which poor human nature can never cheat itself into indifference, and they are questions which no man of reflection, which no philosopher, will approach but with sober thought. And they sadly mistake the nature of true philosophy, and the character of a great mind, who think to give evidence of possessing either, by treating these momentous subjects with contempt, or ridicule, or any thing that borders upon lightness.

7. At the present time this sceptical philosophy seems to be changing its dialect somewhat; and while it claims to be exceedingly spiritual, and talks loudly of intellectual freedom and progress, all the while using the language and profession of Christian belief, it strikes at the very foundations on which Christianity rests. It denies its miraculous origin, and virtually sets aside the historical verity of its records. It is proper that we should give some attention to this philosophy, its relations to the nature and object of all true religion, and its preposterous pretentions to knowledge and special spirituality, and power to advance man to perfection. There seems to be quite a mania among a certain class for these spiritual fine spun speculations.

8. Every little fledgling, which has scarcely left its nest, or the care of its mother, hastens through the spelling book and primary reader, and then sets up for an oracle; discourses learnedly of spirit and matter; of the physical and moral worlds; the eternal and unbending

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