did, nor ever can, establish that doctrine upon any grounds of certainty. And if it operate upon us as a motive to good conduct, it must be through the passions of hope and fear, which it may excite in our bosoms. And with respect to the latter, the observation of the virtues of one set of men, may indeed dispose others to their imitation, and so prepare the heart to believe unto righteousness, but in no other way can it be conceived to promote the reception of any religious doctrines whatever.

I trust that it now appears, that faith is more a matter of choice than some persons will allow. That to believe, or not to believe, is more in our power than they suppose. It would be strange indeed if it were not.Throughout the Scriptures much merit and efficacy are ascribed to faith. But how can this be, if our will is not concerned in it? That there have been, and are, believers in Christianity, cannot be denied. If they have been so only from necessity, what merit can attach to them on account of their faith? If that be so, the enthusiast and the infidel are in this respect at least agreed. For both the

Deist and the Calvinist assure us, that faith can only be an act of necessity: though the conclusions which they draw from that principle are so different-the one being that it depends entirely upon the operation of our own minds, over which we have no control; and the other ascribing it solely to the irresistible grace of God.

Of the believers in Christianity, from its first introduction to the present hour, how small a proportion has ever been able to estimate the weight of the evidence in its favour! that is, to have that reasonable proof of its truth upon which alone, it is contended, faith in it can be founded! That multitudes have thus believed, and do still continue to believe it, is indisputable. What is it that determines their belief? Certainly not the decisions of their own judgments, nor solely their reliance upon that of other men. But the influence which its precepts have upon their hearts, to which no other system of religion or morals, which has ever been offered to the world, can lay claim. Its unrivalled excellence in this respect, is indeed fully admitted, even by those who doubt its Divine Authority, and

reject its mysterious doctrines1. Even with them, to a certain extent it is believed, from the hold which it has upon their feelings and affections.

We have seen that from the first, prejudice might be strong enough to resist the clearest evidence in its favour: and that ever since, that cause and vicious inclinations have operated powerfully to the same end. And on the other hand, that it addressed itself originally to the best emotions of the heart, and in proportion as these abound, it is still cherished with the most perfect sincerity, and the most undoubting confidence: as any one who has observed its influence upon that sex, whose feelings are the most acute, and whose affections are the most pure, will readily acknowledge. How then can it be said to be independent of the will? If it were a matter of abstract science, this would be true, but to a very limited extent. For (as I have said) many believe even propositions of that kind, more from the testimony of others than from

This is strikingly illustrated in the case of the late President Jefferson. See his Correspondence, vol. iii. 515, &c.; and vol. iv. 227, &c.

their own perception of their truth. But faith is now a very complex consideration. The evidence and the doctrines, and we may add, the effects of Christianity, can no longer be separated. These mutually affect and support each other. If we find in it doctrines of the utmost importance, the most evident utility, and the most extensive influence; yet beyond the power of reason to determine, such as that of a future state: we must allow that they add greatly to the probability of the evidence in its favour. If its precepts appear to be congenial with the best dispositions of our nature, calling them forth where they lie dormant, or obstructed by vice: promoting their growth where they have taken root: and thus contributing to our happiness and that of those around us: our faith will spring from our virtues, and we shall no longer doubt, that with the heart we may believe unto righteousness.

But should any still be unconvinced by these arguments, let them reflect that neither infidelity nor scepticism have yet been able to prove that our religion is founded in error. There remains even with their advocates, a possibility that it may be true. Let this con

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sideration have its due weight, and it must satisfy them that their feelings are not, and ought not, in the strictest reason, to be uninterested in this question. If they felt that the existence of all which they hold dear upon earth would depend to-morrow upon a possible, though perhaps, not a very probable contingency; would they be perfectly easy under such circumstances? on the contrary, as the hour approached that was to determine their fate, would not their anxiety become intense; and what had once appeared to be but possible, assume a very fearful aspect of probability? Let them be assured that this is precisely their condition at this moment, in a matter of infinitely more importance than all which this world can bestow upon them.This night their souls may be required of them. Nay, more, they will inevitably be required of numbers, totally unprepared for that awful event: and they may find, when it is too late, that the depraved suggestions of their hearts have deceived their understandings, in a point upon which depends no less than their eternal salvation.

Let us, my brethren, adopt a wiser and a safer course. Let us live according to Christ