In our own days, when it is but too clear that infidelity increases, it is not in consequence of the reasonings of the infidel writers having been much studied, but from the progress of luxury, and the decay of morals: and, so far as this increase may be traced at all to the works of sceptical writers; it has been produced, not by argument and discussion, but by sarcasms and points of wit, which have operated on weak minds, or on nominal Christians, by bringing gradually into contempt, opinions which, in their case, had only rested on the basis of blind respect and the prejudices of education. It may therefore be laid down as an axiom, that infidelity is in general a disease of the heart more than of the understanding. If Revelation were assailed only by reason and argument, it would have little to fear. The literary opposers of Christianity, from Herbert to Hume, have been seldom read. They made some stir in their day: during their span of existence they were noisy and noxious; but like the locusts of the east, which for a while obscure the air, and destroy the verdure, they were soon swept away and forgotten. Their very names would be scarcely found, if Leland had not preserved them from oblivion.
The account which has been given, of the secret, but grand, source of infidelity, may perhaps justly be extended, as being not seldom true in the case of those who deny the fundamental doctrines of the Gospel.
In the course which we lately traced from nominal orthodoxy to absolute infidelity, Unitarianism[126] is indeed, a sort of half-way house, if the expression may be pardoned; a stage on the journey, where sometimes a person indeed finally stops, but where, not unfrequently, he only pauses for a while, and then pursues his progress.
The Unitarian teachers by no means profess to absolve their followers from the unbending strictness of Christian morality. They prescribe the predominant love of God, and an habitual spirit of devotion: but it is an unquestionable fact; a fact which they themselves almost admit, that this class of religionists is not in general distinguished for superior purity of life; and still less for that frame of mind, which, by the injunction “to be spiritually, not carnally, minded,” the word of God prescribes to us, as one of the surest tests of our experiencing the vital power of Christianity. On the contrary, in point of fact, Unitarianism seems to be resorted to, not merely by those who are disgusted with the peculiar doctrines of Christianity; but by those also who are seeking a refuge from the strictness of her practical precepts; and who, more particularly, would escape from the obligation which she imposes on her adherents, rather to incur the dreaded charge of singularity, than fall in with the declining manners of a dissipated age.
Unitarianism, where it may be supposed to proceed from the understanding rather than from the heart, is not unfrequently produced by a confused idea of the difficulties, or, as they are termed, the impossibilities which orthodox Christianity is supposed to involve. It is not our intention to enter into the controversy:[127] but it may not be improper to make one remark as a guard to persons in whose way the arguments of the Unitarians may be likely to fall; namely, that one great advantage possessed by Deists, and perhaps in a still greater degree by Unitarians, in their warfare with the Christian system, results from the very circumstances of their being the assailants. They urge what they state to be powerful arguments against the truth of the fundamental doctrines of Christianity, and then call upon men to abandon them as posts no longer tenable. But they, who are disposed to yield to this assault, should call to mind, that it has pleased God so to establish the constitution of all things, that perplexing difficulties and plausible objections may be adduced against the most established truths; such, for instance, as the being of a God, and many others both physical and moral. In all cases, therefore, it becomes us, not on a partial view to reject any proposition, because it is attended with difficulties; but to compare the difficulties which it involves, with those which attend the alternative proposition which must be embraced on its rejection. We should put to the proof the alternative proposition in its turn, and see whether it be not still less tenable than that which we are summoned to abandon. In short, we should examine circumspectly on all sides; and abide by that opinion which, on carefully balancing all considerations, appears fairly entitled to our preference. Experience, however, will have convinced the attentive observer of those around him, that it has been for want of adverting to this just and obvious principle, that the Unitarians in particular have gained most of their proselytes from the Church, so far as argument has contributed to their success. If the Unitarians, or even the Deists, were considered in their turn as masters of the field; and were in their turn attacked, both by arguments tending to disprove their system directly, and to disprove it indirectly, by shewing the high probability of the truth of Christianity, and of its leading and peculiar doctrines, it is most likely that they would soon appear wholly unable to keep their ground. In short, reasoning fairly, there is no medium between absolute Pyrrhonism and true Christianity: and if we reject the latter on account of its difficulties, we shall be still more loudly called upon to reject every other system which has been offered to the acceptance of mankind. This consideration might, perhaps, with advantage be more attended to than it has been, by those who take upon them to vindicate the truth of our holy religion: as many, who from inconsideration, or any other cause, are disposed to give up the great fundamentals of Christianity, would be startled by the idea, that on the same principle on which they did this, they must give up the hope of finding any rest for the sole of their foot on any ground of Religion, and not stop short of unqualified Atheism.
Besides the class of those who professedly reject revelation, there is another, and that also, it is to be feared, an increasing one, which may be called the class of half-unbelievers, who are to be found in various degrees of approximation to a state of absolute infidelity. The system, if it deserve the name, of these men, is grossly irrational. Hearing many who assert and many who deny the truth of Christianity, and not reflecting seriously enough to consider that it must be either true or false, they take up a strange sort of middle opinion of its qualified truth. They conceive that there must be something in it, though by no means to the extent to which it is pushed by orthodox Christians. They grant the reality of future punishment, and even that they themselves cannot altogether expect to escape it; yet, “they trust it will not go so hard with them as the churchmen state:” and, as was formerly hinted, though disbelieving almost every material doctrine which Christianity contains; yet, even in their own minds, they by no means conceive themselves to be inlisted under the banners of infidelity, or to have much cause for any great apprehension lest Christianity should prove true.
But let these men be reminded, that there is no middle way. If they can be prevailed on to look into their Bible, and do not make up their minds absolutely to reject its authority; they must admit that there is no ground whatever for this vain hope, which they suffer themselves to indulge, of escaping but with a slight measure of punishment. Nor let them think their guilt inconsiderable. Is it not grossly criminal to trifle with the long-suffering of God, to despise alike his invitations and his threatenings, and the offer of his Spirit of grace, and the precious blood of the Redeemer? Far different is the Scripture estimate; “How shall we escape if we neglect so great salvation?” “It shall be more tolerable for Sodom and Gomorrah, in the day of judgment,” than for them, who voluntarily shut their eyes against that full light, which the bounty of Heaven has poured out upon them. These half-unbelievers are even more reprehensible than downright sceptics, for remaining in this state of careless uncertainty, without endeavouring to ascertain the truth or falsehood of revelation. The probability which they admit, that it may be true, imposes on them an additional and an undeniable obligation to inquiry. But both to them and to decided sceptics it must be plainly declared, that they are in these days less excusable than ever, for not looking into the grounds and proofs on which is rested the truth of Christianity; for never before were these proofs so plainly, and at so easy a rate, offered to the consideration of mankind. Through the bounty of Providence, the more widely spreading poison of infidelity has in our days been met with more numerous and more powerful antidotes. One of these has been already pointed out: and it should be matter of farther gratitude to every real Christian, that in the very place on which modern infidelity had displayed the standard of victory, a warrior in the service of Religion, a man of the most acute discernment and profound research, has been raised up by Providence to quell their triumph[128]. He was soon taken from us; but happily for him and for ourselves, not till he had announced, that, like the Magi of old, he had seen the star of Christ in the East, and had fallen down and worshipped him. Another should be mentioned with honour, who is pursuing the track which that great man had pointed out[129]. Henceforth let all objectors against Christianity, on the ground of its being disproved by the oriental records, be put to silence. The strength of their cause consisted in their ignorance, and in our own, of oriental learning. They availed themselves for a while of our being in a state of darkness; but the light of day has at length broken in and exposed to deserved contempt their superficial speculations.
The infatuation of these unbelievers upon trust would be less striking, if they were able altogether to decline Christianity; and were at liberty to relinquish their pretensions to its rewards, on condition of being exempted from its punishments. But that is not the case; they must stand the risk of the encounter, and their eternal happiness or misery is suspended upon the issue[130]. What must be the emotions of these men, on first opening their eyes in the world of spirits, and being convinced, too late, of the awful reality of their impending ruin? May the mercy and the power of God awaken them from their desperate slumber, while life is yet spared, and there is yet space for repentance!