Faith

I

SERMON I.

HE B. XI. I,

is the Evidence of Things not seen.

T has been commonly faid, that the mif

takes and ignorance, by which men conti→

nually fuffer in the conduct of their affairs, are chiefly owing to themselves. And indeed it feems at first fight neceffary that we should think fo, in juftice to the benevolence of the Creator, and alfo from a due eftimation of human abilities. Hence therefore, if this be allowed, we may at once affert that, were our investigation of truth in matters of moment at all fuitable to their importance, it would long fince have become fuperfluous to difcufs any question refpecting the main concerns of life. A ferious enquiry into fuch points impartially entered on and prudently conducted, with a due deference to the wisdom of others, muft generally terminate in knowledge. But more especially then would this be the cafe, if in any fuch fubA

ject

ject human care and abilities were, as through the mercy of God they have fo largely been, affifted by divine Revelation. If we had not the power to shut our eyes against this glorious diffusion of light, and to betray our own interests to the perverfions of prejudice, the monitor would then have had only to awaken our remembrance, and to forward our zeal. But, alas! we are told that the real state of things presents a different view that in every age and country, from the first conversion of mankind by the Gospel to the present time, we may trace the mournful triumph of vice and frailty over human reason and human happiness. It has, more particularly, been observed, that it is the conftant tendency of the weakness and corruption of our nature to proceed finally to the depravation even of that faculty in us which is fimply concerned about truth and falfhood: not that fuch a confequence is derived from any impotence of this faculty, or that it is inadequate to the purposes for which it was defigned; but that it is become too capable, fince the fall, of being mifguided; and of being led afide, or impelled precipitately forward by the paffions: that through these error affails it in various methods, which need not now be recounted, too often fuccefsfully: but, above all, when a Habit of evil conduct once enflaves the will, a fatal chain is then continued forward, gradually involving every defire and

concep

conception of the mind, till a reluctance to vir tue, and a confequent wish to find its laws unauthorised by truth, throw it at laft around that reason which is the best image of God within us, fettering or diftorting all its genuine operations; till, as far as may be, the whole man becomes the captive of fcepticism and infidelity, and an evil heart of unbelief whispers to the fool that "there is no God."

Taking therefore for the prefent as granted, what thus feems to follow from the condition of our nature, that every Degree of error may obtain: fince also the experience of all paft ages has farther fhewn that every Kind has at different times prevailed, more or less, in the world; the defender of truth has a ferious and perpetual task entailed upon his office: efpecially as it hath been also remarked, that he has not only to combat with new doctrines which a refined ingenuity may proceed to invent; but has still to contend with those of every fort and degree which obftinacy and ignorance have at any former time produced, which, though repeatedly refuted, are conftantly brought forward under a different or even a fimilar shape. In the midst of this field of warfare, the peculiar objects of his care will neceffarily be those truths, which the circumftances of each present time enable the enemy of Religion to attack with

most advantage. Thus, if a liberal and inquifitive age should study to difcriminate between the authentic and the fpurious records of antiquity, herefy will naturally, under the mask of this liberality and diligence, dispute and deny even the rudiments of the chriftian faith. If the improved reason of any nation justly reject an undue deference to the commands of human authority or the dictates of human wisdom, not only prejudice, which may claim our regard, but licentiousness and ambition may be expected to defy the firft altogether as tyrannical, and to deride the last as abfurd or unintelligible.

In such a state of things, it will not, it is prefumed, appear ever idle, fince it cannot be unfeasonable, to take fome review even of the Principles on which the Gospel is founded, and of those on which the Profeffion of it in this country and the Administration of its Discipline are built. Nor, if, in the courfe of fuch an attempt, truth fhould receive the leaft confirmation, or the Pretenfions of infidelity and herefy be in the leaft weakened, will, I truft, the design of this Inftitution have been unanfwered.

Before that any defence of religious truth can be properly entered upon, it is evidently necef

fary

unto ""

fary that the Principle, on which all revelation depends, should be clearly understood, and justly appreciated. There is, we must be aware, reafon to lament that this is far from being univerfally the cafe, and on two different accounts. The libertine and worldly man deride, or cannot brook, the notion of facrificing the evidence of their fenfes, which, as it were, bring home to them the value of things prefent, to a regard things hoped for "hereafter. The felffufficient fophift, on the other hand, affects to undervalue every other wisdom than the fure deductions of reafon from certain and evident truths. Amid these oppofitions, which an attentive man may obferve to have always abounded, and still to divide the world against the doctrines of Faith, it is then of neceffary importance to confider, on what grounds and with what degree of credit this great principle may claim, in the Apoftle's words, to be "the evi"dence of things not feen."

Faith, by a definition that seems not improper, and that is confiftent with St. Paul's account of it, is an affent of the understanding to propofitions because of the teftimony of others; by which it is distinguishable from science and opposed to disbelief.