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 any 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.

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

brighten his face, when his heart is merry. But it was never intended that his mirth should be a substitute for his reason, or that he should indulge himself in laughter, where the exercise of his judgment is required. Wit and humor are the amusements of life, and not the guides to knowledge. In the hands of a master, they may sometimes render a truth more striking, or a falsehood more glaring; but they are not arguments, though they are often found to make more impression on the minds of the superficial than the strongest demonstration. If these observations are just, it may be concluded, that nothing can be more false than the maxim which Shaftesbury has given, that ridicule is the test of truth. By ridicule we understand a jest, a mockery; or, to give a more favorable definition of the word, it is wit of that species, which provokes laughter. According to Shaftesbury then, nothing can be true, against which a laugh can be raised. Now experience shows, that a man of a sprightly imagination and ready invention can easily make anything appear ridiculous; and if we attend to the nature of wit, or rather to those kinds of it, which are denominated humor and ridicule, it will appear that the most important truths are not exempted from his power. The effect of ridicule is produced chiefly, if not altogether, by unexpected associations of terms. When words, which never met before, are suddenly brought together, there is produced a degree of surprise, which amuses the mind. The effect will be the most striking, when what is very high is associated with what is very low. The sublime truths of religion therefore can readily be turned into ridicule, by connecting them with mean and contemptible language. But a man of correct judgment, who wishes to discover the right path, will always

be on his guard against being diverted by this art. He will attend principally, not to the humor of the author whom he reads, or the speaker whom he hears, but to his arguments. I am sorry to say, that the writers against the Christian religion in modern times have generally followed the maxim of Shaftesbury. Of English deists not more than three or four can be named, who have treated the subject with seriousness; and of French infidels there is scarcely one, who does not appear to be in jest throughout every part of his work.

2. A second rule is, that the evidences of the Christian religion ought to be examined with candor. Previous to inquiry, if we do not think well, we ought at least not to think ill, of the system. We should attend with pure and ingenuous minds to the arguments, which may be alleged on both sides of the question; and determine to yield our assent, where the balance of proofs shall preponderate.

3. Connected with the second rule is a third, which I offer, that we ought to examine these evidences with impartiality. We should be equitable, indifferent, and unbiassed in our judgments. I do not say, that we ought to wish Christianity to be true, for if we wished it, we should be partial, but I say that we ought to be willing it should be true. It is difficult, I am sensible, to preserve a state of perfect indifference, in considering almost any question, which may be presented to our understandings. We are too apt to be inclined more to one side than the other, by our interests, our education, our habits, our prejudices, our vanity, our hopes, or our fears. Above all, in considering the great question of the truth of Christianity, our vices are opposed to im