SERMON II.

HE B. XI. I.

Faith is the Subftance of Things hoped

H

for.

ITHERTO Faith, in order to per fpicuity, has been confidered fimply as as a mean of Knowledge; and in this view has been treated with refpect only to the Understanding of man. But the manifeft connexion between the Intellect and the Will leads, in the next place, to regard it as a cause and an instrument of Action. For all knowledge of the nature of things is infeparably followed by a difference of esteem and choice between what appears good and what appears evil; and it may reasonably be judged, that the capacity for one was given for the fole purpose in this world of leading unto the other.

In proceeding to contemplate Faith as it is, in any manner, connected with the conduct of man, it is, first, evident that what has been in

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the preceding discourse advanced in favour of its claim to our deference, is immediately applicable in the present. The confideration of it, which we are now to attempt, will, I hope, lead unto farther and decifive arguments in defence of its propriety and value.

By the definition, which has been laid down of Faith, it was confidered to be simply an Assent on Testimony; and to have given rife to other fubfequent fignifications of the term. As related to Practice, it has been the fource of some other acceptations which may all be eafily deduced from the fame original notion. Thus first, it immediately produces a Habit of acting as any particular truths require from reasonable men on account of being believed. A determination to obferve this conduct, where another party is concerned in our obfervance of it, often occafions an external Profeffion of it by word or other fign. This is also adhered to in many cafes with a Conftancy undiverted by trials of pleasure and danger. It gives birth to an Attachment unto the party of those persons, from fuch an engagement with whom we experience or hope fome advantage. It laftly caufes a Firmnefs and Confidence of Mind, fecure against the difquietude to which doubt or diftruft might tempt, on an apprehenfion of lofs or trouble from

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our adherence to what we believe.-Unto these particulars, which are at different times expreffed by the word at first appropriated to the original idea, does Faith, or Belief in the Teftimony of others, naturally lead. And this, as it has been before intimated, is according to the analogy of all language. It is obvious again to remark, that fuch attentions to derivation would prevent the confufion, which is fo generally incident to investigations on every subject.

That our perfuafion of any important truth related to us precedes and has an influence on our actions, it is not neceffary to prove to have been the Apostle's opinion. Nor, as I trust, do I need an apology for the inversion that has been made in the sentence of my text, and for the justifiable latitude with which I have applied it, beyond the particular meaning to which it was fubfervient in that paffage. The manner, in which this perfuafion influences the conduct of men, is by fo reprefenting to their minds those distant objects which affect their defire or averfion, and are matters of expectation, that they are, as it were, already poffeffed or endured by the anticipation of hope or fear. This hourly experience teaches us to be the cafe, in concurrence with the authority of St. Paul, who here calls Faith "the fubftance of things hoped for;" the mean by which things, that, if

prefent,

prefent, would be fenfibly felt by us, even at a distance and "unfeen," act on the foul with fimilar force and effect.

Now Faith, confidered thus as a caufe of action, or, according to my purpose, more generally, as in any way connected with the conduct of man, may be fully proved to merit our regard. And, first, being obviously a principle by which all men are influenced at all times, and in all the affairs of life, it is evidently a part of the univerfal order of things, and the defign of the Divine Author and Governor of nature. On this, which may therefore be adduced as an argument for its propriety as well as importance, there is no need to expatiate.

If, on looking farther, and contemplating the varied process by which the affairs of the world are carried on, we should perceive a Neceffity alfo of the interference of this principle because of a deficiency of others, its claim to our regard will appear in a ftronger light. For what is difcerned to be thus effential to the operations of mankind in the conduct of human affairs, muft appear ftill more worthy of all confidence from men. It carries a more obvious proof that it is the purpofe of Almighty God that we should be swayed and directed by it; and there

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