In fine, upon this view of the matter we clearly see with what propriety the scriptures affirm, that they who believe on the name of Christ are born of God; that faith is the gift of God; that it is of the operation of God; and that it is given unto us in the behalf of Christ to believe on him. So that there appears good ground for the natural and usual distinction between a mere historical and a divine faith.

And now if we reverse what has been said, we shall plainly see the difference between the two characters of the real and the speculative christian; and how it happens that the latter is said in scripture to believe, though he believes not to the saving of his soul.

If it be enquired, then, of the man of this character what it is he believes, it will perhaps be found that his idea of the gospel is a very mistaken one, or however that a great deal of error is mingled with the truth.

Or if this is not the case, and his notions are in general agreeable to scripture, yet there is a defect in the gro unds of his faith. It is not the result of impartial enquiry, and a serious regard to the authority of God; but of a concurrence of accidental circumstances. "The christian religion is the religion of his country; he was born of christian parents his neighbors, friends, and relations are

:

of this profession; and many good and learned me have told him, he may depend upon it the gospel is true." I mean not by this to insinuate, that these considerations may not properly create a presumptive evidence in favour of christianity, and that they ought not to serve as inducements to further enquiry. But surely a faith that stands on this foundation alone, is not a divine faith, nor that faith to which the promise of salvation is so solemnly made in the New-Testament.

Further, his assent to what he calls the gospel, though it may have in it all the obstinacy and tenaciousness of bigotry, is yet destitute of that manly firmness which is the result of free examination and full conviction. So that his creed, be it ever so orthodox, and his zeal for it ever so flaming; is after all rather his opinion or sentiment, than the matter of his sober and serious belief.

And then in regard of that deep sense of the importance of divine truth which always accompanies a divine faith, he is a perfect stranger to it. His character is the reverse of that of the Thessalonians, to whom the gospel came not in word only, but in power and in the Holy Ghost. It makes little other impression on his heart than that a man receives from an idle tale, he hears, and almost instantly forgets: unless indeed, the eagerness and pride of party zeal happens, as was just observed, to create in his breast a warm and obstinate attachment to his profession.

* 1 Thess. i. 5.

To which it must be added, that however through various indirect causes or motives he is induced to assent to the gospel, he does not heartily fall in with its gracious proposals. He neither relies entirely on Christ as his Saviour, renouncing all merit of his own; nor yet cordially submits to his authority, approving of all his commands as most holy, just, and good. And from hence it is to be concluded that his external conduct, in regard of humility, meekness, temperance, benevolence, and the other christian graces, hath in it little to distinguish him from the rest of mankind.

Thus have we contrasted the two characters of the real, and the merely nominal christian; the man who believes to the saving of the soul, and him who though he may be said to believe, yet believes not to any salutary or valuable purpose. And hence, I think, we may collect a just idea of the nature and properties of saving faith.

And now, Sirs, let us examine ourselves upon this important question. We have heard the gospel. Have we believed it? Have we received it in the love of it? And are our hearts and lives influenced and governed by it? We know not what true faith is, if the great concerns of religion do not strike us as infinitely more interesting and important than the most weighty affairs of the present life; if we do not feel and acknowledge our guilt, depravity, and weakness; if we do not most chcerfully entrust our everlasting concern to the hands of Jesus Christ, as our only saviour, and friends

and if it is not our ardent desire to conform to his

we at last But I hope

will, and to copy after his example. And how deplorable will our condition be, should be found in a state of unbelief and sin! better things of you, Sirs, and things that accompany salvation, though I thus speak. There are many, I trust, among us who do believe in the sense of the New Testament. Give me leave, my friends, to congratulate you on your happiness: while at the same time I tenderly sympathize with those who are weak in faith; but who yet, amidst all their doubts and fears, join issue with him in the gospel, who cried out, and said with tears, Lord, I believe, help thou my unbelief.* Let us now from this account of faith go on,

SECONDLY, To speak of the salvation promised to them that believe.

Here a scene the most delightful and transporting opens to our view; a scene, the contemplation of which in the present life fills the christian with admiration and wonder, but will overwhelm him with ecstasy and joy in the world to come. But we can only glance at it in this discourse. General, however, and imperfect as our account of it must be, it will serve to shew the indispensable necessity of faith, and of consequence the importance of giving earnest heed to the things we hear, lest at any time we should let them slip.

Now this salvation, whether we consider it in reference to the evils we escape, or the opposite good

* Mark ix. 24.

to which we become entitled, is most glorious in deed. It infinitely surpasses every thing we read of in history. What was the deliverance of the Is raelites out of Egypt, their protection and support through the wilderness, and their conquest of Canaan, with the freedom, prosperity, and happiness they enjoyed there; what, I say, were these events, however splendid and miraculous, but imperfect shadows, faint preludes, of that great salvation wrought out for us by Jesus the Son of God! It is a salvation from moral, natural, and penal evil in their utmost extent; and that followed with the enjoyment of positive blessedness in its highest perfection.

1. It is a salvation from moral evil.

The soul of man is the workmanship of God, and in its construction the skill and power of the great architect is wonderfully displayed. But alas! this temple of the living God, once honoured with his presence, is now laid in ruins. Sin, with a long train of miseries, has entered the heart and taken possession of it. It has darkened the understanding, perverted the judgment, enslaved the will, and polluted the affections. It has dethroned reason, brought a load of guilt upon the conscience, created a thousand painful anxieties and fears in the breast, and spread universal anarchy through the soul.

Now from all these evils we are saved by our Lord Jesus Christ. He procures for us the free pardon of our sins, reinstates us upon equitable