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more effectual and pernicious than the avowed exertions of united force."

When it is considered that various PAMPHLETS, read by many who scarcely read any thing else, have long been systematically employed in extolling every book and tract written against what is contemptuously termed ORTHODOXY; and in depreciating the most respectable works in support of the sublimest doctrines of Christianity, it will cease to excite won der, that superficial minds have very ge nerally caught the infection of scepticism* and

The disputers of this world cannot see, (as they urge as an excuse for their scepticism), any virtue in Faith. They think that Faith is involuntary; and necessarily produced or prevented by the evidence of the fact, or the contrary. But religious Faith is a Faith (partly sui generis), of a particular nature, and differs greatly from, mere historical Faith, or the assent of the mind inevitably consequent on demonstration. The will is much concerned in producing that Faith which the Gospel requires, and which is to be considered as a moral virtue, acceptable to Heaven, and required in a Christian Believer. On this subject I wish to submit the sentiments of Bishop Taylor to every reader, whose mind is not quite closed by Pride and Prejudice.

"In Faith there must be an act of the will as well as

of

and heresy; and it will at the same time appear highly expedient, that the diligence

of the understanding, and as much Love, as of Reasoning or Discourse, (Discursus, i. e. Argumentation).

"For he that only consents to an article, because it is evident, is indeed convinced; but has no excellency in his faith, but what is natural, nothing that is GRACIOUS and MORAL.

"True Christian Faith must have in it something of obscurity. Something must be made up by duty and by obedience. We must trust the evidence of God in the obscurity of the thing. The testimony of God must be clear, and the thing in all other senses, NOT clear; and then to trust (or have faith in) the article; because God hath said it, it must have in it an excellency which God loves and which he will reward. In order to this, it is highly considerable, that the greatest argument to prove our religion, is the GOODNESS and the HOLINESS of it. It is that which makes peace and friendship; content and consent, which unites all relations and endears. the relatives. It relieves the needy and defends the widow. It ends strife and makes love endless. ALL other arguments can be opposed and attacked by Wit and Malice; but against the GOODNESS of religion no man can speak; by which it appears, that the greatest argument is that which moves love, intending or proceeding by Love to convince the understanding.

"And then with respect to those who can enquire farther; their enquiries also must be modest and humble, according to the nature of things and to the designs of God. They must not disbelieve an article of Christi

gence of every sincere believer should be exercised in the defence of opinions: the prevalence

anity, which is not proved like a conclusion in GEOMETRY. They must not be witty to object and curious to enquire beyond their limits. For some are so INGENIOUSLY MISERABLE, that they will never believe a proposition in Divinity, if any thing can be said against it. They will be credulous enough in all the affairs of their LIFE, but impenetrable by a Sermon or the Gospel. They will believe the word of a man, and trust to the promise of their neighbour, but a promise of Scripture signifies nothing, unless it can be proved like a proposition in Mathematics. If Sempronius tell them a story, it is sufficient if he be a just man and the narrative be probable'; but though religion be taught by many excellent men', who gave their lives for a testimony, this shall not pass for truth, till there is no objection left to stand against it. The reason of these things is plain. THEY DO NOT LOVE THE THING. THEIR INTEREST IS AGAINST ÍT. THEY HAVE NO JOY IN RELIGION. They are not WILLING AND DESIROUS that the thing shall ap pear true. When love is the principle, the thing is easy to the understanding. The objections are nothing. Thè arguments are good. The Preachers are in the right.

"FAITH assents to the resolutions of the Gospel, not only because they are well-proved, but because they are excellent things; not only because my reason is convinced, but my reason yields upon the fairer terms, because MY AFFECTIONS ARE GAINED. For if faith were an assent to an article but just so far as it is DE MONSTRATED, then faith were no virtue and infidelity

No

prevalence of which he must think essential not only to his own, but to the happiness of the whole human race.

I dwell not on the ill effects of that spurious philosophy which has been imported from a neighbouring country, because they are obvious to every observer; but, I must remark, that their importation and disseminaton in England

no sin. In this there is no CHOICE and no REFUSAL. But where that which is probable, is also naturally 1NDEMONSTRABLE, and yet the conclusion is that, in which we must rejoice, and that, for which we must earnestly contend, and that in the Belief of which we serve God, and that for which we must be ready to die; there it is certain, that the Understanding, observing the credibility, and the WILL, being pleased with the excellency, they produce a ZEAL OF BELIEF; because they together, (the Will and the Understanding) make up a demonstration.

"For a reason can be opposed by a reason, and an argument by an argument; but if I LOVE MY RELIGION, nothing can take me from it, unless it can pretend to be more useful and more amiable, more perfective, and more excellent then Heaven and Immortality, a Kingdom and a Crown of Peace, and all the Glories of the Eternal God."

No man ever yet affectionately and earnestly desired to believe, but he did believe."

BP. TAYLOR.

have been greatly facilitated by the preparatory labours of many insidious enemies to Christianity at home.

Dr. Waterland, a man of singular erudition and sagacity, who greatly served the cause of Christianity and the Church of Eng land, and, compared with whom, the opponents of his doctrine, in the present day, appear, very slenderly furnished with LEARNING, has asserted, "that, in general, all discussions which have for their object immediately to lessen the dignity and importance of the Lord's Supper, are in reality designed as so many attacks upon the DIVINITY of CHRIST."

This mode of attacking the divinity of Christ, is like the subterraneous operations of a mine in a siege. The destruction intended is not suspected, and therefore not repelled, or even resisted, till resistance is too late. The outworks must be preserved, if we would secure the citadel. The divinity of Christ is indeed a topic too large to be entered upon in this place; but, however a defender of it may be exposed to the heavy displeasure of

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