cant language of the apostle, "a believing with the heart."

Having thus endeavored to explain the nature of faith in general, and to exhibit the peculiarities of Christian faith, we have only to make the proposed application of the subject. This I shall attempt to do, with as much brevity as possible, in a few direct, practical inferences.

1. We infer from our subject, that Christian faith is necessary, not only to constitute Christian character and lay a foundation for Christian hope; but to render any individual act of the Christian's life acceptable in the sight of Heaven. Every Christian grace and virtue, it must be admitted, is subservient to every other, and goes to constitute a part of the whole character. But to produce this combined result, each must be added to the others, and all, to faith, as the fundamental principle of "the divine life." We are not, however, obliged to resort to argument and inference to establish this position, and show the absolute necessity of Christian faith to a well founded hope of salvation. For an inspired apostle has expressly declared, that "without faith it is impossible to please God." And in stronger language, Christ himself has said: “He that believeth shall be saved; and he that believeth not shall be damned." How dangerous, how delusive, how fatal even, must be the notion, that there is something holy and acceptable to a holy God, in the formal worship and negative, selfish morality, which are connected with an unbelieving heart! Trust not, I beseech you, to the form of godliness, without the power thereof. Place not your hopes of heaven on that visible morality, that shadow of virtue, that will-worship, that lip-service, those external resemblances of piety and benevolence, which proceed from merely selfish

motives and worldly policy, or even from blind instinct and unsanctified natural affection. It is not religion; it is not pleasing to God; it is, at least, consistent with entire depravity of heart and utter destitution of that holiness, without which no one can enter the kingdom of heaven. Be not deceived. God is not mocked. He looketh not on the outward appearance, but on the heart. He sees the secret springs of human action. He tries the reins of the children of men. He knows all the motives and principles by which every man is actuated. Wherefore examine yourselves, whether ye are in the faith, whether your actions proceed from a settled belief in the doctrines, and your hopes of salvation arise from an interest in the promises of the gospel?

2. We infer, that the doctrine of justification by faith alone, is perfectly consistent with that of a future retribution according to works, according to personal character, "according to the deeds done in the body." These doctrines are both explicitly taught in the Scriptures. But they have sometimes been represented by cavillers, as inconsistent with each other; and not unfrequently one of them has been insisted on and exalted, to the neglect, and almost to the exclusion of the other, even by professing believers and accredited preachers of the gospel. Now, our subject, as illustrated in this discourse, exhibits these two great doctrines in complete harmony with each other. It teaches us, that the redeemed are justified by faith, not because there is any merit in simply believing the truth; but because God has made this a condition of salvation; because he sees in genuine faith the very principle of reformation, the very germ of virtue, the very essence of holiness, the foundation of an entirely new character-even a newness of heart, leading to new obedi

ence.

"If any man be in Christ," said our apostle, "he is a new creature; old things are done away; behold, all things are become new." That is, if any man becomes a believer, a radical change takes place in his moral character and spiritual state. His sins, through the mercy of God, applying the atonement of Christ, are forgiven, covered over, blotted out from the book of remembrance. His old character is taken away, and a new character formed; and according to this new character will be his final judgment and future and everlasting condition.

On the one hand, therefore, let not those, who make a careless profession of faith, hope for justification, while they continue in sin. For we must all appear before the judgment-seat of Christ, and give account of the deeds done in the body. Nor, on the other hand, let any expect to make atonement for sin, or hope to be saved by works of righteousness which they perform; remembering, that it is only by grace, through faith, that a sinner can be justified and saved. Let these two great doctrines of the gospel, thus beautifully consistent, thus harmonizing in the glorious scheme of salvation, be kept constantly in view; quickening us to obedience, and leading us to ascribe all the glory of our salvation to God, through Jesus Christ, our Lord. - AMEN.

LECTURE IV.

CHRISTIAN COURAGE.

2 PETER I. 5-7.

GIVING ALL DILIGENCE, ADD TO YOUR FAITH VIRTUE, AND TO VIRTUE KNOWLEDGE, AND TO KNOWLEDGE TEMPERANCE, AND TO TEMPERANCE PATIENCE, AND TO PATIENCE GODLINESS, AND TO GODLINESS BROTHERLY KINDNESS, AND TO BROTHERLY KINDNESS CHARITY.

"THE path of the just is as the shining light, which shineth more and more unto the perfect day." The Christian character is not completely formed at once. Though there must of necessity be some definite period for its commencement; yet its advancement to maturity requires time and a diligent use of the means of grace, with the continued blessing of Heaven. Though conversion is instantaneous, sanctification is progressive. Though the Christian graces are united by a common bond, and the Christian virtues spring from a common principle; yet are they subject to continual modification, and capable of unlimited improvement. Every real Christian has faith in the doctrines of the gospel; and, of course, possesses a portion of that holy temper, and performs some of those pious and benevolent acts, which are the necessary fruits of Christian faith. But all true believers have not the same degree of faith; nor have all made the same advancement in holiness of temper and in habits of righteousness. In some, the work of grace is but

just begun. They are born again; but they are yet mere babes in Christ Jesus; subject to often infirmities; and to preserve their spiritual life and promote their growth in grace, they need to be fed with milk and nourished with care. And in all, while in this state of discipline and probation, the divine life is incomplete, and the moral and spiritual character capable of improvement. Their principles of obedience may be strengthened; their motives of action may become more pure and elevated; their conduct may be rendered more consistent and effective; their whole character may be exalted, and brought nearer to that high and holy standard, which is delineated in the gospel, and illustrated by the example of its divine author. To all, therefore, who have commenced the Christian course, we are authorized to apply the exhortations of the gospel; to persevere, to press forward, to grow in grace, to make continual advancement toward perfection. To such, to all such, we may say, in the language of our text: "Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity."

Having in a preceding lecture, under this text, spoken on the subject of faith, I shall in this, confine my observations to the subject, which is suggested next in order: "Add to your faith virtue." The term virtue, in this connection, however, needs some explanation, to furnish us with a definite subject of discourse.

Let it be observed, then, that the Greek word, from which it is here translated, and the Latin word from which by etymology it was derived, are in their general signification of similar import to our English terms courage, fortitude and heroism. And, although by