the understanding, but also with the will, so that he not only believes, but has the will to believe in God, the revealer of truth, from the love he has for him, and rejoices in so believing,—such a one has a perfect faith, and consequently seeks to make his life conformable to the truths that he believes.
Weakness of faith, however, in those who live in sin, does not spring from the obscurity of faith; for though God, in order to make our faith more meritorious, has veiled the objects of faith in darkness and secresy, he has at the same time given us so clear and convincing evidence of their truth, that not to believe them would argue not merely a lack of sense, but sheer madness and impiety. The weakness of the faith of many persons is to be traced to their wickedness of living. He who, rather than forego the enjoyment of forbidden pleasures, scorns the divine friendship, would wish there were no law to forbid, and no chastisement to punish, his sin; on this account he strives to blind himself to the eternal truths of death, judgment, and hell, and of divine justice; and because such subjects strike too much terror into his heart, and are too apt to mix bitterness in his cup of pleasure, he sets his brain to work to discover proofs, which have at least the look of plausibility; and by which he allows himself to be flattered into the persuasion that there is no soul, no God, no hell, in order that he may live and die like the brute beasts, without laws and without reason.
And this laxity of morals is the source whence have issued, and still issue daily, so many books and systems of Materialists, Indifferentists, Politicists, Deists, and Naturalists; some among them deny the divine existence, and some the divine Providence, saying that God, after having created men, takes no further notice of them, and is heedless whether they love or hate him whether they be saved or lost; others, again, deny the
