formed, have upon their judgment afterwards. First, what is the situation of mind in which they decide concerning religion? and what can be expected from such a situation? Some magnified and alluring pleasure has stirred their desires and passions. It cannot be enjoyed without sin. Here is religion, denouncing and forbidding it on one side: there is opportunity, drawing and pulling on the other. With this drag and bias upon their thoughts, they pronounce and decide concerning the most important of all subjects, and of all questions. If they should determine for the truth and reality of religion, they must sit down disappointed of a gratification, upon which they had set their hearts, and of using an opportunity, which may never come again. Nevertheless they must determine one way or other. And this process, viz. a similar deliberation and a simi→ lar conclusion, is renewed and repeated, as often as occasions of sin offer. The effect, at length, is a settled persuasion against religion. For what is it, in persons who proceed in this manner, which rests and dwells upon their memories? What is it

which gives to their judgment its turn and bias? It is these occasional decisions often repeated: which decisions have the same power and influence over the man's after-opinion, as if they had been made ever so impartially, or ever so correctly: whereas, in fact, they are made under circumstances which exclude, almost, the possibility of their being made with fairness, and with sufficient inquiry. Men decide under the power and influence of sinful temptation: but, having decided, the decision is afterwards remembered by them, and grows into a settled and habitual opinion, as much as if they had proceeded in it without any bias or prejudice what

ever.

The extent to which this cause acts, that is, the numbers who are included in its influence, will be further known by the following observation. I have said, that sinners oftentimes expressly state to themselves the question, whether religion be true or not; and that they state to themselves this question, at the time when they are about to enter upon some act of sin,

which religion condemns: and I believe the case so to be. I believe that this statement is often expressly made, and in the manner which I have represented. But there is also a tacit rejection of religion, which has nearly the same effect. Whenever a man deliberately ventures upon an action which he knows that religion prohibits, he tacitly rejects religion. There may not pass in his thoughts every step which we have described, nor may he come expressly to the conclusion: but he acts upon the conclusion; he practically adopts it. And the doing so will alienate his mind from religion, as surely, almost, as if he had formally argued himself into an opinion of its untruth. The effect of sin is necessarily, and highly, and in all cases, adverse to the production and existence of religious faith. Real difficulties. áre doubled and trebled, when they fall in with vicious propensities; imaginary difficulties are readily started. Vice is wonderfully acute in discovering reasons on its own side. This may be said of all kinds of vice; but, I think, it more particularly holds good of what are called licentious

vices, that is, of vices of debauchery; for sins of debauchery have a tendency, which other species of sin have not so directly, to unsettle and weaken the powers of the understanding, as well as, in a greater de

gree, I think, than other vices, to render the heart thoroughly corrupt. In a mind so wholly depraved, the impression of any argument, relating to a moral or religious subject, is faint, and slight, and transitory. To a vitiated palate no meat has its right taste; with a debauched mind no reasoning has its proper influence.

But, secondly; have we not also, from Scripture, reason to believe, that God's holy Spirit will be assisting to those who earnestly pray for it, and who sincerely prepare themselves for its reception; and that it will be assisting to them in this matter of faith in religion. The language of Scripture is, that God gives his holy Spirit to them that ask it; and moreover, that to them who use and improve it, as they ought, it is given in more and more abundance. "He that hath, to him shall be given more. He that hath not,

from him shall be taken away even that which he hath." Matt. xiii. 12. He who is studious to improve his measure of grace, shall find that measure increased upon him. He who neglects or stifles, neglects through irreligion, carelessness, and heedlessness, buries in sensuality, or stifles by the opposition of sin, the portion of grace and assistance which is vouchsafed to him, he, the Scripture says, will find that portion withdrawn from him. Now, this being the general nature and economy of God's assisting grace, there is no reason why it should not extend to our faith, as well as to our practice; our perceiving the truth, as well as our obeying the truth, may be helped and succoured by it. God's Spirit can have access to our understandings, as well as our affections. He can render the mind sensible to the impressions of evidence, and the power of truth. If creatures, like us, might take upon themselves to judge what is a proper object of divine help, it should seem to be a serious, devout, humble, and apprehensive mind, anxiously desiring to learn and know the truth: and, in order to know it, keeping