as to approach almost to the distinctness and vivacity of actual perception.

Along with the conviction of the importance of the gospel and the vivid impression of its truth, there is always combined in true faith a disposition to extract from the doctrines of religion that practical improvement which they are fitted to convey. The belief of the true christian is not of a speculative or theoretical, but of a practical and active nature. Faith, if genuine, will not be an inert or inefficient, but a living and energetic principle. It leads all who possess it to repose with confidence on the divine promises, to profess before the world the religion which they believe, and to comply with its positive institutions, and its moral injunctions. It evinces itself to be genuine by purifying the heart, by working by love, and by producing good works. The true christian believes that there is a God, the supreme disposer of happiness and misery, and he is therefore anxious to possess the favour of so great and powerful a Being. He believes that there is a future state of rewards and punishments; and he endeavours, therefore, so to conduct himself in this world as to obtain happiness in that which is to come. He believes that Jesus Christ came into the world to save sinners; and it is, therefore, his earnest desire to become acquainted with that information which, as a prophet, Jesus communicated; to be interested in that propitiation which, as a priest, Jesus made for sin; and to submit to those laws which, as a king, Jesus Christ enacted. He believes that without repentance no man can obtain salvation, that without holiness no man shall see God; and he is, therefore, anxious to repent of all his transgressions, to maintain good works, and to cultivate holiness in all manner of conversation. The faith of the christian influences his conduct in the same way as

the belief of the men of the world actuates them in the ordinary pursuits of human life. As the husbandman commits the seed to the ground in the season of spring in the hope of reaping in autumn, so the christian, led by his faith, sows to the Spirit in this world, confident that in the world to come he shall of the Spirit reap life everlasting. As the mariner in quest of gain submits to many temporary privations, and intrusts his safety and his property to the mercy of the waves, so the christian, in steering his voyage through life, relinquishes many of the advantages which others pursue with indefatigable avidity, and encounters boldly the storms of adversity, because his faith assures him that thus he shall reach at last the haven of eternal happiness.

It is evident that faith, viewed in reference to the operations now mentioned, is an exercise not only of the intellectual, but of the active and moral powers of our nature. With the understanding we may give a cold and speculative assent to the truths of religion; but it is with the heart that we believe unto righteous

ness.

It is farther evident, that for the production and the exercise of faith considered in this aspect, there is room for supernatural co-operation; and hence we are told in scripture, that "faith is not of ourselves, that it is the gift of God.”* It is a principle produced in the human mind by divine operation. Who indeed but a divine agent could quicken those whose affections naturally adhere to the things of this world, and give them such views of the reality and worth and grandeur of the unseen objects of heaven, as to induce them to choose these as their portion? Who but a divine agent could induce those who are naturally disposed to trust in themselves,

* Eph. ii. 8.

to renounce all sentiments of self-dependence, and, with unfeigned humility, rely on the merits of another for salvation? And who but a divine agent could bring the things of God and of eternity to operate on the springs of human conduct with so potent an energy, that the soul which was once enslaved, and still encompassed by objects of sense, should yet be systematically guided in her movements by a regard to things that no mortal hand can grasp, and no mortal eye behold? "This is the Lord's doing it is marvellous in our eyes."

Should it be said that some of the circumstances now enumerated as constant concomitants of true faith, ought to be considered as its operations and effects, rather than as its constituent and essential elements, the remark is perhaps well founded; but it is of little importance, for the term is not used by the sacred writers themselves in one fixed and definite acceptation. It is, however, of infinite importance for us to recollect, that good works are the invariable result, and the only unequivocal criterion, of true faith. The sincerity, the genuineness, and the strength of our faith are to be estimated, not from any metaphysical distinctions respecting its nature, not from the occasional warmth of our frames and feelings, but from its constant and permanent effects. It is of infinite importance for us to remember, that unless our faith produces the fruits of righteousness it is vain, we are yet in our sins. It is of the highest importance for us to know, that we cannot demand eternal life as deserved by our good works; but it is not less important for us to know that faith without works is insufficient for salvation, that it is dead if alone, and that without works it is little better than the faith of wicked men, or the belief of devils.

Thus, then, my brethren, we have considered the

nature of christian faith, and we have seen that it consists in a belief of the truths of the gospel.

Should it now be asked, whether it be intended to maintain that the simple belief of the doctrines of religion is all that is in true faith? we may answer, that from the above account, and from the general use of the term in scripture, it appears that such a belief, if not the whole, is by far the most important, and the most characteristic part of christian faith. If by way of objection to that opinion, it should farther be asked, in what does the belief or faith of the true christian differ from that of the wicked man who believes the doctrines of the gospel, and is not saved by his faith? we may answer, that the belief of the former influences his conduct, that of the latter does not, but remains dormant and inactive. If that consideration be kept steadily in view, all other questions on that subject are only of subordinate importance. If, however, it should again be asked, why the belief of the same truths is not always productive of the same effects? we may answer, that the influence which the belief of any truth, whether of a religious or any other kind, produces on the conduct of men, depends chiefly on the three following circumstances :-on the degree or strength of our belief; on the importance attached to the doctrine believed; and thirdly, on the previous state of the mind, or, in other words, on the other feelings and opinions with which the belief of the doctrine happens to be combined and associated. These three circumstances, which, if not resolvable into each other, are yet most intimately connected, seem to be alluded to by our Saviour in his parable of the sower. The seed may not be productive, through a want of depth of earth; or the soil may be preoccupied, and thus the seed sown will be choked in its growth; or, after being sown, it may be snatched away

from the soil before it has time to produce its proper fruits. Thus it happens with the seed of the word. The gospel is published to mankind indiscriminately, and many profess to believe its truths; but the belief of some is not sufficiently strong or perfect,-it is not altogether exempt from uncertainty and doubt. Others through the most criminal inattention do not reflect on the importance of the truths to which their understandings have yielded a speculative assent; they are therefore not prepared to act upon them, or to suffer much in maintaining them; and if tribulation or persecution should arise, they are offended, and fall away from what they believed. And, lastly, other pursuits and other passions, the cares of this world, and riches, which are deceitful, occupy the minds of a third class, and banish from their thoughts the truths of religion, or prevent them from producing their proper fruit. The Spirit of God, provoked at the wickedness of these persons, withholds from them his assistance, which would otherwise have been given, and which would have issued in their reformation and salvation; and thus, as it is expressed in the parable, “the wicked one comes," when they are off their guard, "and catcheth away that which was sown in their hearts.”*

Should it be asked, as an objection to the above account of faith, why the involuntary act of the understanding, and an act which, of course, can possess no merit or moral quality whatever, was yet demanded from men by our Lord and his disciples on pain of future condemnation, and was then made the instrument or means of justification? we may answer, that if the original propagators of christianity really believed it to be a religion sent from God, they could not con

* Matth. xiii 19.