to many departures from the path of duty. What, then, is evangelic faith? Is it not the reception, on the authority of a divine and infallible teacher, and on the renewed taste of a mind enlightened by divine truth, of the purest principles of practical virtue, of the holiest law of universal duty, which have ever been prescribed to mankind? It is subjecting the soul to the influence of the sublimest and most powerful motives of holiness which even the wisdom of God has ever devised for the regeneration of the world. The laws of morals as they have been discovered merely by reason, or have been prescribed in the systems of the wisest of men who have not drawn them from the fountains of inspiration, are susceptible of so much disputation, are so doubtful in their limits, and liable in their application to so many exceptions and modifications in favour of each man's peculiar inclinations and passions, that they form a most uncertain and fallacious rule of duty. It is, besides, a rule as feeble in its authority, as it is defective in its prescriptions, being liable to be changed, or set aside by every caprice of self-love, or impulse of ungoverned passion. But every thing in the law of Christ is clear and luminous as the eternal law of truth from which it emanates. Here are no enfeebling doubts, no uncertain reasonings which may make the law too often speak the language of a corrupted heart. All is defined and enjoined by the awful and infallible authority of Almighty God. Where, then, let me again ask, can there be found, in all the systems of human wisdom, such a basis of morality as in that faith which is the practical principle of the gospel of Christ? Shame on those scoffers, then-shame on those pretended sages! who affect to represent the faith of the gospel as a weak and superstitious credulity, unconnected

with genuine piety or purity of morals. Is it not the whole purpose of the doctrine of the Saviour to bring sinners to repentance; to lead the penitent to unfeigned holiness of life, and thereby to conduct them, finally, to the immortal perfection of their nature in the heavenly state? And where shall we find means so wisely and admirably adapted to this end? Has any philosophy, the candid unbeliever himself being judge, taught so pure and excellent a system, derived it from so sublime a source, enjoined it by sanctions so weighty and important; or added to it the force of obligations, and the persuasion of motives so transcendent in their nature, and fitted to interest all the best powers of the soul?

Let us attend, then, to the effects of these principles and these motives on the life and character of the real christian: motives and principles which habitually govern him in private and in public, in all the transactions of his soul with God, and in all his intercourse with the world. What fervent and supreme love of God! what a deep sense of obligation for redeeming mercy! what dutiful submission to the divine will! what a holy fear of offending! what cautious circumspection in shunning the scenes or the incentives of temptation! what constant vigilance against the frailties of the heart, and the surprises of the passions! And in his commerce with mankind, what justice! what sincerity! what truth! what meekness and humility of mind! never arrogant to give offence, always ready to forgive! what warm and active benevolence; ever prompt to do good to others as a common family of brethren, and mingling, with an amiable sympathy, in all their joys and griefs! Such is the portrait of a child of faith. With the highest reason, therefore, does the apostle rank this grace in dignity and ex

cellence, along with hope, and that divine charity which is the fulfilling of the law, far above miracles and prophecy, and the knowledge of mysteries and languages, (and all those external aids of religion which served in the beginning for its establishment and extension in the world, but were afterwards to pass away), not because it implicitly receives the gospel, as its enemies pretend, without examination, but because it most effectually promotes the end of all true religion, the virtue and moral perfection of man. The proper end of religion is to deliver mankind from the dominion of sin and death, and to make them heirs of life and immortality by restoring them to the primitive purity and holiness of their nature. And faith, which leads through hope to perfeet love, is the precious instrument by which she accomplishes this great design.

The preceding illustrations of the nature and effects of a sincere and evangelic faith, considered as a principle of practical holiness, will vindicate the high place which it holds in the catalogue of christian graces, and the superlative value which is set upon it in the christian system. It works by love, and purifies the heart. Its genuine offspring is the supreme love of God through Christ, and the universal love of human kind. It is the commencement of that pure and heavenly spirit of charity, which, unfolded and ripened in the regions of immortal love, will be the consummation of that grace wherein we now stand.

If such are the fruits of a sincere faith in the gospel of the Redeemer, whence is it that we so often see in the manners of christians so little of the distinguishing spirit and character of the disciples of Christ? Alas! is it not because our faith is merely a habit of assent springing

from general custom and example, and not from a heart deeply penetrated with the truths which concern our everlasting salvation? Is it not because the ordinary faith of christians consists rather in not having called in question, through a useful prejudice of education, the divine authority of the sacred scriptures, than in having embraced them with an enlightened conviction of their excellence and glory, and a profound persuasion of our own eternal interest in the incarnation, the death and resurrection of the ever-blessed Redeemer, who is their principal subject. This is that historical faith, to use the language of casuists, which fills our churches with nominal christians, but never creates sincere disciples; which replenishes the garden of God with trees which only put forth leaves and blossoms, but, blasted with a fatal barrenness, never produce a holy fruit.

But, if the evidence of the gospel is so luminous as justly to command the assent of the world, and the excellence of faith is so transcendent as a principle of holiness, whence is it that there are so many doubtful christians, so many open and avowed unbelievers? The answer to these questions is, unhappily, too palpable; it is, saith our blessed Saviour, because they hate the light, neither will they come to the light, lest their deeds should be reproved. The gospel, making war upon their passions, and their vices, and proscribing their dearest pleasures, awakens against itself every prejudice of pride and self-love; rouses into hostility the passions it would subdue, and makes every pleasure an enemy to the truth."

Finally, christians, let us in the conclusion briefly review the topics whence we may exalt, with the apostle, the superior excellence of this grace, and derive from them some grounds on which we may try the sincerity VOL. I.

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of our own faith. The sole purpose at which it aims is to promote holiness of life, and through the road of holiness, to lead the humble believer to a state of heavenly perfection. And where shall we find such admirable means to enlighten, regenerate and sanctify the heart? Faith unfolds in its genuine spirit, the sacred volume of inspiration, that precious fountain of divine wisdom. Faith erects in the view of the believer, the cross stained with the blood of the atonement, loaded with the sacrifice of our sins. And, in this blessed symbol of our salvation, we behold all that can convince and bring to unfeigned contrition the sinner; all that can inspire hope in the bosom of the penitent; all that can win the believer to obedience and love; all that can elevate the soul above the corrupting influence of the world. Not only does faith erect the cross, all-powerful to conquer sin, in the view of the believer, but is able, likewise, in some measure, to draw aside the veil which covers from our feeble vision the glorious and the awful mysteries of eternity. It penetrates to the throne of God, and beholds in their fountain that infinite power, and wisdom, and love which pervade the universe. It contemplates the mansions of everlasting rest and peace, of light and of joy, and assists the soul to raise her hopes, and desires and pursuits to that celestial purity which reigns in the kingdom and the immediate presence of God. Often it casts its view downwards into the lake that burns with fire, into the everlasting prisons of divine justice, and thence derives new motives to diligence in duty; new power to urge the soul farther from the confines of sin; to break the force of the passions, and destroy the seductive charms of temptation.-Yes, in whatever view you consider this fundamental grace of the gospel, it will