he should lose his life, though there were an even chance likewise of his getting safe through it? Yet there are people absurd enough to take the supposed doubtfulness of religion for the same thing as a proof of its falsehood, after they have concluded it doubtful from hearing it often called in question. This shows how infinitely unreasonable sceptical men are, with regard to religion: and that they really lay aside their reason upon this subject, as much as the most extravagant enthusiasts. But, further, cavilling and objecting upon any subject is much easier than clearing up difficulties: and this last part will always be put upon the defenders of religion. Now, a man may be fully convinced of the truth of a matter, and upon the strongest reasons, and yet not be able to answer all the difficulties which may be raised upon it.
Then, again, the general evidence of religion is complex and various. It consists of a long series of things, one preparatory to and confirming another, from the very beginning of the world to the present time. And it is easy to see how impossible it must be, in a cursory conversation, to unite all this into one argument, and represent it as it ought: and could it be done, how utterly indisposed people would be to attend to it—I say, in a cursory conversation: whereas, unconnected objections are thrown out in a few words, and are easily apprehended, without more attention than is usual in common talk. So that, notwithstanding we have the best cause in the world, and though a man were very capable of defending it, yet I know not why he should be forward to undertake it upon so great a disadvantage, and to so little good effect, as it must be done amidst the gaiety and carelessness of common conversation.
But then it will be necessary to be very particularly upon your guard, that you may not seem, by way of compliance, to join in with any levity of discourse respecting religion. Nor would one let any pretended argument against it pass entirely without notice: nor any gross
