For that and that strength they disdain. assistance they have no desire, and never once deigned to pray. Are they sure that the grace of God would so accompany the supposed intervention, as to subdue all that present disinclination to spiritual things which forms the real ground of their unbelief? Are they sure that the love of present ease and pleasure would not so far prevail, as soon to wear out every salutary impression which the sight of an actual miracle might make upon their minds? Will they venture to predict that such an interposition of providence would terminate in any thing better than some emotions of transient surprise and alarm ?The probability is against them; and having already slighted the "lively oracles," of the "written word," it is hardly to be believed that they would be brought to listen to it to any useful purpose, though one should rise from the dead to warn them of the awful consequences of rejecting it. It is not the professed unbeliever who is here addressed; for very rarely is he to be found attending on the public ordinances of religion. There is, alas! a very large number of careless professors of Christianity, whose faith, whatever they may avow, is extremely wavering and unsettled. They have been educated, it E is true, in the religion of the gospel. They presume not to deny its truth and authority. They presume not openly to express their doubts concerning it. But they have never taken the trouble to examine its evidence for themselves; and they are leading, it may be, such a life as tempts them to cherish the secret wish and hope that it may prove a delusion in the end; or, at least, that its fearful denunciations against the finally impenitent may turn out to be a false alarm. Hence they are contented to remain in a state of sceptical ignorance; not satisfied of the truth of Christianity, yet unwilling to take proper steps for the removal of their doubts.-Let such consider, that to remain in a state of suspense and indifference about religion, when the means of information are within our reach, is almost equivalent to rejecting it. Let them consider that, as they have not duly improved by the light which has been afforded them, they can have no title to expect more; and that, so long as they continue in their present frame of mind, more light would not instruct, or at least would not persuade them, and even miracles might be wrought before their eyes in vain. Finally, let the true Christian confirm his faith and hope, by occasionally reviewing, as his opportunities may enable him, the evidences upon which that faith and hope are built. In cordially embracing the doctrine of Moses and the prophets, the pious and upright Jew, under the law, knew that he was planting his foot on a firm foundation. He had such grounds for belief as might satisfy a reasonable mind. He had the testimony of undoubted miracles, and accomplished prophecy. And, in em bracing the gospel, the sincere Christian may be assured that he has not followed "cunningly devised fables." He also has miracles and prophecy for the basis of his faith. He has strong internal, as well as external, evidence of the truth of Scripture. In the Bible he finds a religion worthy of God, and tending to the present, as well as future happiness of man. He has all the evidence which the ancient Jew possessed, and much more. The law of Moses, though of divine origin and authority, was an introductory, dark, and partial dispensation. The gospel of Christ has removed all its obscurity, realized all its typical representations, and brought life and immortality to light," with a superior force of argument and evidence. It has perfected, in short, what the former dispensation had but begun. Let the true Christian, therefore, rest on that groundwork which supports the fabric of his hope. But in order that he may rest more securely, let him accustom himself, from time to time, to examine its foundations. There are enemies abroad who would undermine his citadel. He has numerous foes, who would persuade him that he is only following a shadow and a dream. He is still encompassed with that infirmity which may sometimes involve him in uneasy doubts and perplexities, and lead him to yield too much to the suggestions of the common adversary. Let him then be ever on his guard, and learn, in some degree, how to defend his religion, as well as how to practise it. But, above all things, let him take care that he adorns it by a suitable life. Let him consider that the surest grounds of belief, and the firmest persuasion of the understanding will avail him nothing, without a conscientious, diligent, and habitual endeavour to obey the will of God. Let him show his faith by his works, and prove the excellence of his religion by those fruits of holiness which it is so well calculated to produce. Let him confound the professed unbeliever, if he cannot convince him, by a degree of virtue such as no other system of doctrine but that of the gospel,—no other principles but those of true Christianity can inspire. Let him learn more and more to pity and pray for those who are destitute of his hopes and consolations; |