"working with us when we have that good will." "This infection of nature"-this lusting of the flesh contrary to the Spirit-this opposition and hatred of subjection to the law of God-being found in every person born into the world, our Church further expressly declares, that “it de"serveth God's wrath and damnation."

My brethren, herein lies our need of pardon. It is this original and innate disposition to revolt from God, to turn away from his commandments, to disobey his will, and to walk in opposition to our duty, manifesting itself not only in hatred of his laws, and opposition to his purity and holiness, but constantly displayed in the perversity of our affections and desires, in our unhallowed purposes, in our violation of our duties to God, and neglect, if not contempt, of his services-this deep principle of sinfulness, evinced in action, is that which renders all men obnoxious to the pure and holy requirements of God, and makes necessary the justification which is spoken of in the words before us. Here, then, let us take up the declaration of St. Paul, and examine how it is that from all this natural disposition to sin, and the baneful effects of it upon our lives, we can be pardoned, and justified before God. If we have felt that we are sinners, obnoxious to the pure and holy law of God, that in many things we are constantly offending, that there is no health in us, but that we continually and daily have need to confess

that we are wanderers from the ways of God, that we do the things we ought not, and leave undone those things we ought to do, we shall approach this question respecting the means of our justification with deep attention, and feelings of the strongest interest; for upon our justification depends our peace with God.

It is only to persons in this state of mind, who, by the law, have the knowledge of their sin, that the Gospel is what its name imports, "good

tidings." To him who is whole, the physician offers his services in vain; but to the sick, he brings the most desirable and valued relief. They who fancy that they are already, and in themselves, sufficiently good, put no regard upon a justification which they think they do not need. Unconscious of their danger, they are not concerned about their deliverance. Indifferent and careless about their character in God's sight, they are not thankful for the blessings of that atonement, by faith in which alone they can be presented holy, and unblameable, and unreprovable, in the presence of him who is of purer eyes than to behold iniquity, and who will shortly come to be their Judge.

My brethren, it is by those only who are anxious for their salvation, and who consider their eternal welfare as "the one thing needful,” that the inquiry respecting faith is regarded as of interest and importance. When the question, "What

"must I do to be saved?" is asked in sincerity and earnestness, then the command to believe on the Lord Jesus Christ is heard with seriousness. When men are in earnest in the inquiry, What shall we do that we might work the works of God? then they feel concerned in the answer, "This is the work of God, that ye believe on "him whom he hath sent."

What is this work of faith, and how are we to perform it, will first be considered. The reasonableness of such a faith being accounted for righteousness, and the gratitude and devotion which belong to the subjects of it, will form the concluding topics of this discourse.

First. What is this work of faith? For that it is a work, is explicitly declared, and is evident also from the variety of effects and operations belonging to it, by which it is said that it purifies the heart, and overcomes the world. It has been well and truly declared, that it "consists not in "the involuntary assent of the mind to historical "evidence, nor in its assent, perhaps still more "involuntary, to the conclusions of argument from "facts proved and admitted. All this knowledge, "and all this understanding, the devils possess, yet have not faith; and believing without faith, they tremble. Faith is not merely a speculative but a practical acknowledgment of Jesus as the "Christ; an effort and motion of the mind to"wards God, when the sinner, convinced of sin,

accepts, with thankfulness, the proffered terms "of pardon; and in humble confidence, applying individually to self, the benefit of the general "atonement, is purified in that fountain opened "for sin and uncleanness, the stream which flows "from the Redeemer's wounded side. The effect "is, that he is filled more and more with that "perfect love of God which casteth out fear; he "cleaves to God with the entire affection of the "soul; and from this active, lively faith, overcoming the world, subduing carnal self, all these

good works do necessarily spring, which God "hath before ordained that we should walk in "them."

Faith is then a practical acknowledgment of Jesus as the Christ, the promised Messiah; and to be practical, it must result in holy dispositions, in love to God, and obedience to his will. Without these results, it is not merely dead, being alone, but evinces a hardihood of opposition, even more criminal than unbelief itself. That faith must be practical to be of any value, is not a requirement in religious matters only. It is a part of its nature and definition, in every thing to which it can relate; for it would be an idle, useless act of the mind, if it did not imply and produce consequent action.

When an authorized messenger submits his credentials, and satisfies those to whom he is sent that he is empowered to make known the

will of a superior, is it not the office of faith to induce obedience to that will? To say that we believe the message, and accredit the messenger, and yet pay no respect or attention to either, would be such a contradiction as could, in no way, be reconciled to a reasonable mind; and such disrespect as an earthly sovereign would not readily pardon. So when a law is published by acknowledged authority, and evidence is furnished to prove its authenticity, to what purpose is it acknowledged and allowed, if it does not control our obedience? And if a king sends to his subjects convicted of rebellion, and under sentence of punishment, an act of forgiveness and restoration to favour, on their humble confession of guilt, submission to law, and return to their duty, will their mere belief that this advantage of pardon has been gratuitously placed within their power, and offered to their acceptance, justify or benefit those to whom it is addressed, if they, on their part, do not comply with its' requisitions? Similar to this last is the condition of men with respect to God. Sinners and rebels against him, an offer of free pardon and justification is extended to us through the merits of Jesus Christ, who is proclaimed as our Prophet to instruct, our Priest to reconcile, and our King and Lord, whose will we are commanded to obey.

The emotions of gratitude and love, which a scheme so full of mercy is calculated to excite, VOL. II.

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