strengthened within us by divine assistance. As in the natural, so in the moral world, certain means are requisite to be employed, for cultivating those religious principles, which make us wise unto salvation. As the husbandman must till his ground, and cast in his seed, if he expects to reap in the harvest the food which perisheth; so the Christian must examine the scriptures, and imbibe their truths deeply in his heart, if he would digest that spiritual food which may nourish up his soul unto life eternal. Hence, we meet with innumerable exhortations to such an exercise, in various places of the sacred writings. Thus, we are required "to have faith in God; to build up ourselves in our most holy faith; to contend earnestly for the faith once delivered to the saints; to examine ourselves whether we be in the faith; to abound in the faith, and to hold fast the profession of it without wavering." St. Paul enjoins on his converts, "to be examples of faith, to be followers of them, who through faith and patience are now inheriting the promises, and to add to their faith virtue," and every amiable quality; "that these being in them and abounding, they may neither be barren nor unfruitful in good works."-As there are many truths revealed in the scriptures as objects of our faith, their evidence should be fully investigated by the understanding, and the conviction thereby produced should influence the will and affections to a corresponding practice. The assent of the mind must first be produced, and the persuasion of the heart should follow as a natural consequence. Both these are necessary to a well founded, and efficient faith. For, unless the reason be satisfied by sufficient evidence, our faith of divine truths shall be weak and wavering; and unless our resolutions after well-doing are thereby confirmed, our faith shall be dead, and our profession unavailing. Our belief therefore should be rational, that it may be steady; and it should be operative, that it may be saving.

In order, that these requisites may be united, let us consider the means to be employed in establishing this principle in the mind. Thus, if we would obtain a firm conviction of the attributes of God as manifested in his

works, we should often contemplate the wonderful arrangements which the universe exhibits, both in its magnificent and minuter parts; and examine the wise relations of things which come within the reach of our researches. If we look up to the heavens, we cannot but perceive how well adapted the sun is to enlighten the earth, and the rain to fructify the soil; if we investigate the properties of organized bodies, both animal and vegetable, we shall soon be persuaded with what consummate skill they are fashioned every one of them; and if we reflect on the provision afforded for man and beast, we shall be constrained to acknowledge, that, the Lord is good to all, and that his tender mercies are over all his works. Thus, our faith in the power and wisdom and goodness of God may be easily confirmed, by an appeal to the perceptions of our own senses,

In like manner, a belief in the superintending providence of the Almighty may be excited, by considering the regular vicissitudes of the seasons as they revolve, in the natural world; and the distribution of good or evil which befals mankind according to certain laws established in the moral.

And if we would believe in a judgment to come, and an eternal state, those doctrines which revelation hath unfolded, may be corroborated by the sentiments which reason entertains respecting the design of our present existence, which is evidently appointed as a season of probation, when the characters of men are in some measure formed, and we are rendered proper objects of rewards or punishments. In order, therefore, to establish our faith in the doctrines of natural religion, we should frequently ponder those probable arguments which reason affords, till they be deeply infused into the mind, and become incorporated with the leading principles which actuate our conduct.

If, also, we would be firmly persuaded of the truth of revelation, it should be our care to investigate the evidence by which every subject contained in it is supported. -Thus, if it discloses to us the existence of spiritual beings, good and bad, superior to us in intellectual capa.

cities, such a discovery will appear to us highly credible, when we consider, that there is a gradual series of creatures, from the lowest species of terrestrial animals, to man the most perfect of the sublunary race, who have proceeded from the creator's hands. Hence, we are led to infer, that as this material world is stored with inhabitants of various kinds, the celestial regions are also furnished with beings of different capacities suited to the stations assigned them by infinite wisdom.

If revelation informs us, that " by one man sin entered into the world," we may be persuaded of the doctrine of original depravity, by our own experience of the universal wickedness of mankind, and that "there is none who doeth good, no not one." As this inherent propensity to evil leads men astray from the path of integrity, and inclines them to act in many respects contrary to the will of God, hence we may conclude that he would not have created them at first with dispositions which are displeasing in his sight; but that these have been superinduced by the corruption of human nature, and that we are now fallen from that state of innocence in which our first parents were placed by their righteous Creator.

If the scriptures further reveal a scheme devised for our recovery from this condition by the interposition of our Redeemer, this doctrine will appear worthy of acceptation, if we reflect, that as God hath furnished many remedies for curing the disorders of our bodies, it might have been expected he would much more appoint some means for restoring to our souls "the joys of his salvation," and placing us again in a capacity of regaining that glory which he had originally designed as the portion of his faithful servants.-And the mediation of his own Son for this purpose coincides with the analogy of those other dispensations, by which the Almighty provides for the welfare of the human race. For, do we not observe, that God hath afforded us the care of our parents to support us in our infancy, and the succour of our friends to relieve us from embarrassments. In like manner, "when we were dead in trespasses and sins, hath he sent his Son into the world, that "whosoever believeth in him should

not perish, but have everlasting life."-Our faith in the testimony which God hath given us respecting the efficacy of our Saviour's mediation, must indeed be in some degree of that implicit nature, which so great a mystery necessarily requires from beings whose understandings are incapable of comprehending it. Yet, it is not on that account either unfounded or irrational. For, when we believe all that the scriptures have revealed concerning the atonement and offices of Christ Jesus, our confidence rests on the divine veracity, which will not deceive us, for "God is not a man that he should lie." If, therefore, revelation informs us, "that we are accepted in the beloved," we may exercise full assurance of faith, "that though we were aliens to God by wicked works, we are brought nigh by the blood of Christ:" if it assures us that "whoso confesseth and forsaketh his sins shall find mercy," our faith will trust in the gracious declaration, that "God was in Christ Jesus reconciling the world to himself, not imput ing unto men their trespasses;" and if it promises the blessings of salvation to all the faithful, our faith will persuade us, that "he who hath promised is also able to perform."

If, besides, the scripture contains various subjects which we are required to believe, the truth of these also should be ascertained, as the means of establishing conviction in the mind. Thus, when we read the historical details of the Old and New Testament, we should credit the testi mony of the sacred writers, because it has always been acknowledged as authentic in every age of the world; when we meet with any doctrine respecting the present state and future prospects of mankind, let us study its properties, and we shall find how credible it is and worthy of our acceptance; and if we examine the duties enjoined us to perform, we shall perceive how exactly they are suited to the circumstances of our condition.

And if we are instructed, that there are mansions of glory prepared for the righteous, and a place of woe reserved for the wicked in the regions beyond the grave, we should strengthen our faith in these discoveries respecting another world, by recognizing the justice of such a distri

bution, in appointing men their station according to their characters. Thus by applying the test of reason to every subject which revelation unfolds, and examining the evidence by which it is supported, our persuasion shall be founded on a solid basis, and we shall be rooted and grounded in the faith of the gospel.

But when we have exerted all our faculties in the pursuit of truth, we must depend on the illumination of the Holy Spirit, "who alone teacheth savingly and to profit." He is appointed" to take of the things of Jesus and shew them unto us;" he can enforce upon our minds the arguments which reason approves, till they appear in the most convincing light; he can dispose us to reflect upon them till their full force is perceived by the understanding; he can remove the prejudices against religion which would insinuate themselves into the heart, and he can influence our active principles to a steady purpose of living in conformity with the belief which we maintain. By these means, then, may faith be established in the minds of true Christians, till it proves effectual in directing their conduct.

And this leads me to consider,

III. The effects which it produces on the heart and life.

Faith, when well confirmed in the soul, is the main principle of true religion. The objects about which religion is conversant, are invisible, and therefore can only be apprehended by a lively faith.-Unless we were convinced of the existence of God, and that "he is the rewarder of those who diligently seek him," we would neither worship his divine majesty, nor trust in his providence, nor seek his favour, nor dread his displeasure. But, when we are firmly persuaded, that in him we live and move, and have our being; that he hath our lives and fortunes in this world, and our eternal fate in the world to come, entirely at his disposal, were then constrained to inquire into his nature and character, his mode of administration over mankind, and the conduct which he requires of his rational creatures. And when we find