these, the more evidently will it appear that we have obeyed the Apostle's injunction to prove all things necessary for our salvation, so far as the infirmity of our present condition will permit; and the more confidently may we look for the reward of our obedience, in the promised blessings of the life to come.

SERMON XV.

HEBREWS X. 23.

Let us hold fast the profession of our faith without wavering: for he is faithful that promised.

It is remarkable that this reading in the original, stands upon the authority of but one manuscript, all the others literally translated would require, instead of "the profession of our faith," the profession of hope1; but the Scriptural sense of faith and hope is so nearly the same, that our translators may well be excused for adopting the former, though the latter should perhaps in strictness have been preferred, as having the greater weight of authorities in its favour. But taken either way, we cannot help being struck with the necessity for such an exhortation from an

1 Slade's Annotations on the Epistles.

Apostle, in that early stage of Christianity; when its history was so recent, and its miraculous attestation had not yet been withdrawn. If such an injunction could have been then called for, can we wonder if in every subsequent period of our religion, it has been still more imperiously required; and that at the present moment it demands our attention as powerfully as ever? If its evidence from the first was not of that kind, which was absolutely irresistible; for even of those who witnessed the miracles, some we know were not convinced by them, but ascribed them to demoniacal agency-must not the great length of time which has elapsed since its establishment, add some strength to real difficulties, and lend some plausibility even to captious objections? It is difficult indeed to conceive what evidence would have satisfied those whom the miracles could not convince: but it is quite clear that the proofs must have been very powerful, which enabled it to succeed to the extent which it did; namely, of superseding in a great degree the Mosaic economy, and of supplanting entirely Gentile superstition. However, the fact undoubtedly is, that from the days of the Apostles to our own, notwith

standing the unrivalled excellence of our religion, the weight of its evidence, its extensive influence upon our happiness here, and its sole foundation of our hopes hereafter; there always have been and still are those who reject it altogether, and probably still more whose faith is of that wavering description, against which the Apostle cautions his Hebrew converts. It can never therefore be unimportant to examine temperately any of the objections which are urged against our faith, that we may be ready always to give an answer to every man that asketh a reason of the hope that is in us.

A very able modern defender of Christianity, Dr. Paley, infers the probability of a Revelation from God from its necessity; and contends that as miracles are the only means by which such a communication can be authenticated to mankind, they are to be considered as credible, exactly in proportion as a Revelation is probable'. But the professed Infidel denies both these positions. He asserts that the light of nature is sufficient in all respects for our guidance, and consequently

1 Evidences, vol. i. p. 3, &c.

And

that a Revelation is quite unnecessary. he affirms that no human testimony can render a miracle credible. Now certainly if these propositions could be supported by any copious induction of facts, or by any very powerful arguments, Christianity must be shaken to its foundation; and our only enquiry would be, what sort of religion these its determined antagonists had to substitute in its place? But so far as I have seen, they are totally unprepared upon these points: their assertions are indeed confident enough, but their proofs miserably deficient. When they tell us that the light of nature is sufficient for all the purposes of religion, we should expect at least that they should refer us to some period, or to some people, who have found it So. That they should shew us some fundamental principles, which have been very generally, if not universally admitted, and that these cannot be traced to any Divine Revelation. But unfortunately facts are directly opposed to them. Every religion of which history informs us, is built upon some real or supposed Revelation, and not upon mere principles of reason, drawn from the light of nature only. And they probably have all a common