As extravagant as this turn of mind appears, it cannot be thought incredible; especially when united, as it may be, with that pride of understanding, and courage, before mentioned. "It is not for me, (says a presuming inquirer to himself) who am distinguished by a reach of thought and penetration from the vulgar, to admit, without scruple, so extraordinary a system, as that of Revelation. I must doubt and disbelieve, where others see nothing to stop at. Nor is it for a man of my spirit to endure those shackles of reserve and respect, which oppress the timid and servile believer. Above all, it becomes the honesty, I profess, to take no part of my religion upon trust; an easy submission to what is called authority, is, with discerning men, but another name for insincerity. As I tender, then, the reputation of my wit, my courage, and my integrity, it concerns me to take heed how, I entertain a

belief; which may, at once, shake the credit

of all these virtues."

This train of sophistry, you see, is not ill laid; and one conceives how a mind, transported with the love of false honour, may be caught by it,

At first, perhaps, the disbelief is pretended, only. But pretences; continued for any time, become realities. And thus, what was assumed, to give us the credit of certain virtues with the world, or with that part of it to which we desire to recommend ourselves, is at length embraced with a sort of good faith; and we are, what we have seemed to be, at the instance indeed of our vanity, but, as we flatter ourselves, for the sake of those very virtues.

Something like this, which I have here described, may have been the case of a wellknown philosopher, who would be thought to crown his other parts of ingenuity and courage, with the purest probity. This unhappy man, having published to the world an offensive system of infidelity, and being called to account for it, replies to his censurer in these words- The world may calumniate me, as it sees fit; but it shall never take from me the honour of being the only author of this age, and of many others, who hath written with good faith a

a Frequens imitatio transit in mores. Quinctil. L. 1. c. XI.

b Vitam impendere vero. His motto.

c Mes ennemies auront beau fair avec leurs injures; ils ne m'ôteront point l'honneur d'être un homme veridique

.

What shall we say of this strange boast? Was it enthusiasm, or the pride of virtue, that drew it from him? This honest man, we will say, might believe himself, when he talked at this rate: but then we must conclude, that nothing but the most intemperate love of praise could have wrought him up to so frantic a persuasion.

I suppose, it may now appear how easily we become the dupes of any favourite passion; and how perfect an insight our Lord had into the nature of man, when he asserted in the text-that we cannot believe, if we will receive honour one of another. We cannot, you see, believe; because, if that honour be the ultimate end and scope of our ambition, the best faculties we possess, the fairest virtues of our hearts, will pervert, and, in a manner, force us into infidelity.

Let this humiliating consideration have its full effect upon us. Above all, let it check, or rather regulate that ardent desire of fame, which is so predominant in young and inge

en toute chose, d'être le seul auteur de mon siecle, & de beaucoup d'autres, qui ait ecrit de bonne foi.

Rousseau, Lettre à M. de Beaumont.

nuous minds. Let such learn from it to mistrust their passions, even the most refined and generous, when they would inquire into the evidences of their religion. Let them remember that reason, pure impartial reason, is to direct them in this search; that the passion for honour is in all cases, but particularly in this (where it is so seducing) an unsafe and treacherous guide; and that, to escape the illusions of infidelity and a thousand other illusions, to which they will otherwise be exposed in common life, one certain method will be, To controul their love of fame, by the love of truth; which is, in other words, to seek the honour, that cometh of God, only

SERMON XVIII.

PREACHED APRIL 23, 1769.

JOHN, ix. 41,

Jesus saith to them, If ye were blind, ye should have no sin; but now ye say we see, therefore your sin remaineth.

THESE words were spoken by our Lord on occasion of a great miracle performed by him, in restoring a man born blind to his sight. This wonderful display of power had its natural effect on the man himself, in converting him to the faith of Jesus; while the Pharisees, who had the fullest evidence laid before them of the fact, persisted obstinately in their infidelity. Yet the blind man, on whom this