satisfaction, a self-complacence in exercising the reasoning powers, which permits us not to regret the want of absolute knowledge. When the judgment is employed in investigating our own ideas, in separating truth from falsehood, in exploding error, in deducing new truths from truths already believed, or even in probable conjecture, a delight is experienced, which would be altogether unknown, if every proposition was immediately clear and

certain.

How pleasing is it, for example, to follow the arguments of such a noble and wonderful book as Butler's Analogy, and to trace the complicated evidences of Christianity in the profound works of the preachers at the Boylean Lectures! If the truths of the gospel were self-evident, the world would never have seen those learned apologies, which, in all ages, have done honor to the church, and which have so highly exalted the minds, not only of their authors, but of their readers.

Another advantage resulting from this constitution of things, is, that it furnishes us with an opportunity of exercising humility, candor, and forbearance.

As we walk by faith and not by sight, we ought to be modest in expressing our opinions. We ought not to assert anything too positively, as we may, notwithstanding all our inquiries, be in an error. We ought to keep our minds open to conviction, and to the reception of new ideas, however contrary they may be to the notions, which we have formerly entertained. Conscious of the imperfection of our knowledge, we should think, and reason, and act, with that caution, which becomes beings, who are absolutely certain of very few truths.

In consequence of this system, by which we are made

to walk by faith and not by sight, there is a variety of opinions among Christians. Almost all subjects can be viewed in different lights, and are attended with obscurities. This variety need not produce any ill effects; for as Christians agree in the essential point, the necessity of loving God and our neighbor, the interest of virtue is secure upon every system; but it affords an opportunity of displaying candor and forbearance. There is nothing more amiable than liberality and indulgence toward them, who differ from us in opinion. If we all believed exactly the same things, our benevolence would not be so meritorious; for we naturally love them, who resemble us; but to love them, whom we think erroneous, is generous, is charitable.

On the whole, from a view of the subject, it appears, that in religion, it is proper that we should walk by faith, and not by sight. But this system, whether it is right or wrong, is analogous to all the other dispensations of divine Providence. In nature, in government, in civil and domestic life, in agriculture, and in every kind of business, it is no less true, than in religion, that we walk by faith and not by sight. The statesman, who, with the experience and accumulated wisdom of preceding ages, forms a constitution of government, cannot promise himself more than a probability of success: he cannot certainly foresee what will be the effect of his plans. The parent, who, with the utmost care, educates his child, knows not that the instruction which he communicates will produce any good effect: he can only rationally hope, that his offspring will become intelligent and virtuous. The husbandman, who tills his fertile soil under an auspicious sun, is not certain, however probable it may be, that he

shall gather in the harvest. The merchant, who sends his ships to a foreign port, knows not, though chances may be greatly in his favor, that they will ever return. If the statesman, the parent, the husbandman, and the merchant ought not to complain because they walk by faith, and not by sight, ought the Christian to complain, because he walks in the same manner ?

Though faith however is the light, by which we must guide our steps in the doctrines of religion, yet the duties of it are clear and certain. Whether our own opinions of Christianity are true or false, it is our duty to be pious and virtuous, to practise the precepts, which are contained in the gospel. These precepts are agreeable to nature and reason, and must be true, whatever our speculative system may be. Christianity, which teaches them, is supported by innumerable probable arguments. Let them who deny this assertion, examine the subject with care. In every step which they take, they will find proofs accumulating upon them, which they cannot easily resist; and they should acknowledge, that it is not less absurd to neglect their moral conduct, because they cannot demonstrate by irrefragable arguments a future state of rewards and punishments, than it is to neglect exertion in any other case, because they cannot positively answer for the success of their plans. Uncertain as events may be, sufficient motives present themselves to induce us to be virtuous; and if we refuse to attend to them, it cannot be allowed that we act with wisdom.

1st S. in Advent.

SERMON II.

RULES TO BE OBSERVED IN EXAMINING THE EVIDENCES OF THE CHRISTIAN RELIGION.

MATTH. XI. 3.

ART THOU HE THAT SHOULD COME?

WHETHER the Christian religion is a divine revelation, or the invention of man, is one of the most important questions, which can be offered to our consideration. This question has been agitated during many ages; but notwithstanding all the arguments, which the wise and the learned have been able to produce in favor of the gospel, there are still some persons, by whom it is disbelieved. It is not my design in this discourse to undertake the demonstration of its truth, but only to show with what disposition of mind its evidences ought to be examined. Accordingly I will offer several rules, which appear to be so clear and certain, that I think every rational man will assent to them, or at least to the greatest part of them, as soon as they are proposed. The example of John, the Baptist, who, with an honest and good heart, asked the question contained in the text, and who received from Jesus the satisfaction, which his candor and integrity deserved, confirms these rules, and is worthy of the imitation of all, who are inquiring into the truth of the Christian religion.

1. The first rule which I offer is, that the evidences of the Christian religion ought to be examined with seriousness. We are serious in considering any question, which is important, and where we think our interest is concerned. If we have a voyage to plan, a house to build, or an estate to purchase, we do not view the subject with a trifling mind or a superficial attention. We make use of foresight and precaution; and we are careful not to commit a mistake, or to form a false judgment. In discussing any political question, where we suppose the good of our country, or our personal freedom and welfare are concerned, we are equally serious. The affair is too momentous to leave our minds in vacancy and ease; and whether our object is to secure the election of a favorite candidate for office, or to promote any public measure, which in our opinion involves the independence and prosperity of our nation, our bosoms are filled with deep concern, and thoughts of levity are totally excluded. Now that religion is more important than of the business of this world, is what no person of reflection will deny. If the Christian religion is true, we are immortal beings, and our happiness or misery in another state depends on our good or bad conduct in the state which now is. It behooves us therefore to examine the subject with care, and with all the solemnity and interest, which its magnitude demands.

any

The great enemy of seriousness is a propensity to ridicule, and too strong a love of wit and humor. These abuses proceed from the perversion of a part of our constitution, which our Maker has bestowed on us with a wise and benevolent design. As man is the noblest, so he is also the only risible animal, with which we are acquainted. God has given him tears to quench his grief, when his soul is burning with affliction; and smiles to