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But it is a ground not for distrust, but for confidence, that there is an analogy between what Revelation teaches, and what nature discloses. In both light is blended with darkness. Of both we know enough for the purposes of our present existence : yet we see clearly that much remains behind, which a future existence can alone enable us to comprehend. This, the Scriptures unequivocally hold out to us. And if he that is faithful hath promised it: he that is omnipotent will assuredly perform it. Let us repose then upon this great truth, but not content ourselves with simply professing it as an article of our faith, but make it a vital principle of our conduct. Were it really so, all exhortations to virtue would be nearly superfluous. The strongest temptations to vice, which this world can present to us, would sink into insignificance, were we thoroughly persuaded of the certainty of another. But whilst our actions contradict this persuasion, there must be some lurking doubt in our minds upon this awful subject, which it becomes us above all things to set at rest. That these reflections may tend to that salutary end, or suggest to your own minds more powerful arguments

in support of this great doctrine of our holy Faith, may God of his infinite mercy grant, to whom with the Son and the Holy Spirit, be ascribed all power and glory, might, majesty, and dominion, henceforth and for

ever.

SERMON XVI.

IN

ROMANS X. 10.

With the heart man believeth unto righteousness.

my

last discourse, I endeavoured to shew the insufficiency of some of the principal grounds of infidelity or scepticism, which have been formerly urged, or may be at present entertained, to the prejudice of our holy religion. I selected some of the strongest that I have met with-not that minor objections are not entitled to consideration-but that if those which are the most powerful cannot be supported, those which are of inferior importance must of necessity fail. But there is one of a different kind from those which I have noticed, which applies not so much to the evidences or the doctrines of Christianity, as to the minds of those to whom they are proposed for acceptance. It is frequently

said, that "to believe or not to believe them, is not a matter of choice but necessity. That faith not depending upon the will is not a duty; and if not a duty, there can be no righteousness in it. That to believe a proposition without a reasonable proof, is not in the power of a reasonable creature; nor is it in his power to reject what has such proof, as soon as he discerns it'.

I have stated this objection in its full force, because I have no desire to evade it, but to meet it fairly and examine it dispassionately. For I am satisfied, that notwithstanding its plausible appearance, it contains a considerable fallacy, the detection of which must serve to confirm our faith. It belongs to that class of errors which are peculiarly dangerous, because they contain a mixture of truth. It is true to a certain extent-but it is not true in any degree, when applied to the evidences or the doctrines of our religion.

From propositions which admit of demonstration, we cannot withhold our assent when

This is a very common objection, and from very different descriptions of persons. But I take it from a book written in the last century, and noticed by Bishop Warburton, called Supernaturals Examined, by a Dr. Morgan.

we perceive their proof. But even of these it is in our power to have a very firm belief without understanding them; that is, without that reasonable proof which is contended to be essential to our belief of them. In geometry, in astronomy, and in all the other sciences, how many propositions are there upon whose truth multitudes have the firmest reliance, not grounded upon their own knowledge, but upon that of other men, of whose competency to examine such subjects, and of whose veracity in reporting the result of their investigations, they can entertain no doubt! But in matters of religion which depend upon probability only, and in which our enquiries terminate in faith and not in knowledge, the conclusions of our minds are affected by other than those strict rules which govern them upon subjects which admit of demonstration. They are influenced in fact by the affections. They admit of prejudice either in favour of or against them. It is not simply the judgment, but the feelings also which enter into our conclusions. And this is what I understand the Apostle to mean, when he says that it is with the heart that men believe unto righteousness. I am aware that these words

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