pher is not resolved: for ask a boor, ask a boy educated in our religion, who made him, he will tell you, God Almighty; which is more than Aristotle or Democritus would have told: demand of him why he was made, he will answer you, to serve and glorify his Maker; and hardly would Pythagoras or Plato have replied so wisely examine him concerning his soul, he will aver that it is immortal, that it shall undergo a judgment after this life, that accordingly it shall abide in a state of bliss or misery everlasting; about which points neither Socrates nor Seneca could assure any thing: inquire of him how things are upheld, how governed and ordered, he presently will reply, by the powerful hand and wise providence of God; whereas among philosophers one would ascribe all events to the current of fate, another to the tides of fortune; one to blind influences of stars, another to a confused jumble of atoms: pose him about the main points of morality and duty, and he will in few words better inform you than Cicero, or Epictetus, or Aristotle, or Plutarch, in their large tracts and voluminous discourses about matters of that nature.

So real a property it is of God's law' to give subtilty to the simple, to the young man knowlege and discretion;' so true it is that our Lord affirmeth of himself, I came a light into the world, that he who believeth in me may not abide in darkness;' so justly doth St. Paul affirm concerning divine revelation, that it is able to make a man wise unto salvation, through faith, which is in Christ Jesus;' being profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.' This is that highway of holiness, of which the prophet saith, the wayfaring men, though fools, shall not err therein.' Thus is faith in its nature honorable.

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II. It hath also divers ingredients, or inseparable adjuncts, which it doth imply, rendering it commendable and acceptable to God. As,

1. Faith implieth a good use of reason. This is that which commendeth any virtue, that a man acting after it doth act wisely, in conformity to the frame and design of his nature, or like a rational creature; using his best faculties in the best manner, and in their proper operations toward the end intended by

the all-wise Creator: this is that on which all dispensation of justice is founded, a man being accountable for the use of his reason, so as to deserve reward for the right management, and punishment for the misuse thereof; this is that consequently, whereon God so often declareth himself to ground his judgment; so that in effect he will justify men for being wise, and condemn them as guilty of folly; whence in the holy style wisdom, and virtue or piety, are terms equivalent; and a fool doth signify the same with a vicious or impious person. And if ever a man deserveth commendation for well using his reason, it is then, when on mature deliberation he doth embrace the Christian doctrine; for so doing is a most rational act, arguing the person to be sagacious, considerate, and judicious; one who doth carefully inquire into things, doth seriously weigh the case, doth judge soundly about it.

It was a foul aspersion cast on our religion by its ancient opposers, that it did require ψιλὴν καὶ ἄλογον πίστιν, a mere belief, void of reason;'* challenging assent to its doctrines without any trial or proof. This suggestion, if true, were, I confess, a mighty prejudice against it, and no man indeed justly could be obliged to admit it on such terms: but it is really a gross calumny; such a proceeding being disclaimed by the teachers and advocates of our religion, being repugnant to the nature and tenor thereof; being prejudicial to its interest and design; being contrary to its use and practice. Never any religion was indeed so little liable to the censure of obtruding itself on men's credulity, none ever so freely exposed itself to a fair trial at the bar of reason; none ever so earnestly invited men to scan and sift its pretences; yea provoked them for its sake and their own, on most important considerations, (at the peril of their souls, as they tendered their own best advantage,) to a fair, discreet, careful examination thereof. Other religions have for their justification insisted on the examples of ancestors, custom and prescription of times, large extent and prevalence among crews of people, establishment by civil laws, and countenance of secular powers, (arguments extrinsecal, and of small validity in any case,) declining all other test and verdict of reason: but

* Μὴ ἐξέταζε, ἀλλὰ πίστευσον.—Orig. in Cels. (p. 84.)

our religion confideth in itself, and the pure merit of its cause; and therefore warneth men, in a case of such moment, laying aside all prejudice, to employ their best understandings on an industrious and impartial search of the truth; referring the decision and result, so far as concerneth each particular man, to the verdict of that reason and conscience with which God, in order to such purposes, hath endued every person.

It indeed ordinarily doth refuse a sullen and precipitate assent, admitting no man, capable of judging and choosing for himself, to the participation of it, or to the name and privileges of a worthy believer, until after a competent time and opportunities of instruction, he can approve himself to understand it well, and doth avow himself to be cordially persuaded of its truth.

Such is its method, and it hath not any need of other; God having provided and exhibited arguments abundantly sufficient to convince any man of its truth, who is not affectedly blind and stupid, or wantonly slothful and careless, or frowardly stiff and obstinate,

What indeed better arguments (considering the nature of the objects which faith respecteth, being things spiritual and invisible; considering also the capacities of persons concerned, being all sorts of people, wise and simple, learned and rude) could we have, or could we need, than the conspicuous excellency and usefulness of the doctrine, approving itself to the mind, and confirming itself by palpable experience of most happy fruits, springing from a practice conformable thereto; than its exact correspondence to manifold ancient presignifications and predictions concerning it; than special attestations of God thereto, not only by audible voices, and visible apparitions from heaven, but also by innumerable miraculous works; than the concurrence of divine Providence in strange methods to the propagation and maintenance of it; than the blessings and consolations attending a faithful observance of it? what subtilty of discourse, what charm of eloquence could serve to evince and impress the great truths concerning the attributes, providence, will, commands, and promises of God; concerning the immortal subsistence of our soul, the future judgment, the everlasting rewards hereafter, with such evidence and such

force, to the common and vulgar reason, or indeed to any reason of man, as do these plain arguments, needing no reach of wit or depth of judgment to sound their meaning, or feel their strength?

But if any man be too wise to be pleased with such downright and easy ways of conviction, reason itself, well followed, would lead him hither, and serve to produce faith in him; for that there is a God, reason from observation of appearances in nature and providence will collect; that goodness is one of his principal attributes, reason from the same grounds will infer; that God hath an especial regard to men will thence also become notorious; that consequently God will vouchsafe his guidance to men in their way toward happiness, will appear reasonable to conceive that God hath not done this in any other way, reason, comparing and weighing things, will easily discern; that Christian doctrine may fairly pretend thereto, reason soon will admit; so hath reason led us to the door of faith, and being arrived thither, will (if our will be not averse) easily find entrance.

Hence God doth not only allow, but enjoin us to use our best reason in judging of this doctrine, whether it be from him, and worthy of our acceptance; he doth not bid us to retire into the dark, to shut our eyes, or to wink, when we receive it; but chargeth us to go into the clearest light; to open our eyes wide, to view it thoroughly with our best senses and sharpest attention, before we do yield our consent and approbation to it his precepts are, that we examine all things, and hold fast that which is good;' that we believe not every spirit,' (or revelation pretended,) but try the spirits, whether they be of God;' that we stand on our guard, and 'take heed that no man deceive us;' that we be not fools,' nor children in understanding;' but wise and perfect men;' that we com pare things different,' and 'try what is well pleasing to God ;' that we be always ready with meekness and modesty to ren der unto every man demanding it an account of the hope in us.' He therefore doth expostulate with men for their dulness, their incogitancy, their sluggishness, their folly, as the causes of their unbelief; declaring that in respect to such defaults, wilfully incurred, he will proceed to condemn it; He,' saith

our Lord, that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day;' and, ‘If I do not the works of my Father, believe me not;'If I had not come and spoken unto them--if I had not done among them the works which no other man did, they had not had sin.' Our Lord, we see, did not urge his bare authority, or exact a faith without ground; but he claimeth it as due on two most rational accounts; his convincing discourses, and his unparalleled works; which from any well advised and well disposed person could not but win belief, that he was a teacher sent from God.'

Indeed, if we seriously do weigh the case, we shall find that to require faith without reason is to demand an impossibility; for faith is an effect of persuasion, and persuasion is nothing else but the application of some reason to the mind, apt to draw forth its assent; no man therefore can believe he knoweth not what or why he that truly believeth, must apprehend the proposition, and he must discern its connexion with some principle of truth, which as more notorious to him he before doth admit; otherwise he doth only pretend to believe, out of some design, or from affection to some party; his faith is not so much really faith, as hypocrisy, craft, fondness, or faction.

God therefore neither doth nor can enjoin us faith without reason; but therefore doth require it, as matter of duty, from us, because he hath furnished sufficient reason to persuade us; and having made his doctrine credible, (a faithful, or credible, word, and worthy of all acceptation ;) having given us reason chiefly to be employed in such matters, as he justly may claim our assent, so he will take well our ready surrendry of it to him, as an act of reason and wisdom becoming us.

To yield unto reason fairly proposed and proved is in any case a laudable quality, signifying that a man hath his reason to purpose, that he is guided and governed thereby, not by humor or fancy; qualifying him for conversation and business, for which nothing rendereth a man more unfit than humorous incredulity, or obstinacy against reason. It is especially commendable in these cases, concerning our better part and final state, arguing a man to be sober and advised, affording regard to things best deserving it, employing his consideration in due