apostle and his fellow labourers; numbers who proved themselves by their whole conduct to be men of the soundest understanding' and coolest investigation, have discovered, both in the distant contemplation and immediate approach of death, a lively and sublime assurance. At the same time it cannot, and need not be denied, that those studies and speculations, in which the reasoning power is chiefly exercised, do tend, in many cases, to take something from the ardour of feeling, and by consequence reduce to a lower tone, those emotions of hope and joy, of which persons of warmer imagination and stronger passions are more susceptible. But surely, neither the strength nor the value of faith ought to be estimated merely by constitutional or accìdental sensibility. The calm devotion, the composed tranquillity, the rational, but steady hope of a sober and collected mind, are perhaps more dignified, certainly not less beautiful and pleasing, than the raptures of a more animated and exulting faith. Each is good in its kind, when connected with just views, and founded upon just grounds; and

*

nothing

nothing but ignorance or bigotry will undervalue either.

But it may be said, if nothing but a cool and sober triumph over the fear of death is required, that may be attained without the aid of revelation, and has been obtained by the wise and good in all ages, and under all forms of religion. We are not disposed to deny this. There is a native firmness of mind, aided by the dread of being accounted weak and cowardly, which enables some men, in all variety of circumstances, to die without discovering fear to others, perhaps without feeling it strongly themselves. It is not so much in the mere act of dying, as in the previous thoughts and apprehensions of a reflecting mind, in anticipating death, that the advantage of faith is conspicuous. We have seen this advantage in the case of common Christians, whose belief must be founded on authority more than on enquiry.

But it may be said, Wherein lies the superiority of an enlightened Christian over an enlightened Heathen, since both must ultimately found their faith upon the investigations of

reason

reason and the strength of evidence? It is not intended, in answer to this question, to undervalue those moral probabilities, arising from the nature of man, and the perfections of God, in favour of a future state, which occurred to the wise men of antiquity, and which certainly had considerable influence in cheering their hearts and supporting their courage in the prospect of death. But when we have given these as much weight as their warmest advocates can wish, and more, than in the estimation of some, they seem to deserve, still it will be admitted that they are weak and defective; very far indeed, from being sufficiently conclusive, to ensure that conviction of the heart, that undoubting, animated confidence, which on such a point is so important and desirable.

This fully appears even from the writings of those eminent men, who argued and acted best on the principles of natural religion.It appears from that half assent, that hesitation of belief, which was the highest attainment to which they could rise upon this most interesting of all doctrines. The great men

of

of antiquity had not the folly, if it deserve so soft a name, which some, who would be thought to pay them honour, attribute to them, and in which themselves pretend to glory; the despicable folly of affecting indifference upon a point, which excites, and deservedly excites, the anxiety of every feeling heart. On the contrary, we find them giving as much faith as they could to their own conclusions, discovering a lively concern and desire that these conclusions might prove true, lamenting that their evidence was so defective, and their convictions so feeble, and ardently wishing for that light which we enjoy, to bring ease to their doubts, and confirmation to their reasonings; to give distinctness to their views, and steadiness to their hopes. Away then with that indifference on this subject, which some men honour with the name of philosophy. To be indifferent whether at death we shall perish finally, or rise to share an everlasting existence with all the wise and good, is the indifference of idiotism—an apathy utterly repugnant to nature and to all its best affections,

Now

Now the superiority of the Christian lies in this, that his religion pretends to give that very satisfaction, which the wise heathens wanted, which the human heart requires, but which mere reasoning never did and never will give the satisfaction arising from a Divine revelation, expressly made for the purpose of inspiring confidence towards God, and declaring the certainty of a future life. The truth of this revelation rests upon the testimony of upright, disinterested witnesses to the plain facts of the evangelic history. If this proof is admitted, then doubt is at an end;-the probabilities of reason give place to the assurance of faith, and the assent of the heart is commanded, as well as that of the understanding.

It is not the time to enquire how far the evidence which supports these facts is or is not decisive. It has been deemed decisive by some of the first judges of evidence that ever appeared in the world-by Bacon, the wonder of his own age and of posterity, for sagacity, and research; by Hale, the glory of the English laws; by Locke, who uncovered

the