rest, much in the same manner as we credit any other remarkable events. This clearly is not what the Scriptures mean by faith: it is but the ground-work of it. If our faith be only speculative, if it be but an assent of the understanding, if it be nothing more than historical belief, our faith is cold and dead, and can produce no good effect. We should, perhaps, speak more correctly were we to say, that in such cases there is nothing in existence which the Scriptures recognize under the term faith. And yet between this, and its highest possible degree, there are all imaginable shades of difference. Faith, therefore, requires cultivation with respect to its intensity, as well as its extent. This is to be effected by the ordinary and voluntary discipline of our minds, in subservience to the appointed means through which divine grace is to be sought. So that we have it in our power, with the assistance of heaven, to increase and extend it so long as we remain in this state of probation. And from this we may learn, how great is the spiritual ignorance of those who pretend to final justification before their earthly career has been terminated. A few passages will be added, that the point which we have endeavoured to establish, viz. that faith admits of different degrees of extent and intensity, may not appear to rest solely on the preceding argument. "Verily," said our Lord to the centurion, "I have not found so great faith, no, not in Israeli ?” The Apostles on one occasion said to their Lord, "increase our faith." When deacons were first ap pointed, we find that the Apostles "chose Stephen, a man full of faith, and of the Holy Ghost'." St. Paul commemorates Abraham as not being "weak in faith "," and again says, that he was " strong in faith "." "Him that is weak in the faith receive you," is a direction which he gives in his Epistle to the Romans, and he assures the Thessalonians of his sincere thankfulness to God, because, says he, "your faith groweth exceedingly "." II. The doctrine of justification by faith has been further dreadfully perverted from its purpose as a foundation of moral purity, and the cause of our common Christianity seriously injured by those who urge that, if we are "justified by faith without the deeds of the law," a virtuous life is not requisite to salvation. This is equally untrue, with the superstructure which others erect upon it, viz: that the moral law has lost its obligation on believers, as well as stripped of its tyrannical power over them. It is not enough to say that these horrible tenets have been extensively denied, when we know that in numerous instances they cannot be denied with truth in some cases the denial is but a comment, a practical illustration of the principle itself. It is almost impossible, it certainly calls for no ordinary exertion of charity, to attribute such opinions merely to weakness, or perverseness of understanding. But, supposing that they can be so accounted for, it is clear that they show an ignorance of the human mind, m Rom. iv. 19. 1 Acts vi. 5. • Rom. xiv. 1. P 2 Thess. i. 3.* n Ibid. 20. which, we would hope, is not very common. For the supposition itself, which separates a true and lively faith in the Redeemer, from actual personal holiness of life, is contrary to all the principles that the mind obeys. It implies a powerful motive terminating in no action: it supposes a strong cause followed by no effect. If God has been pleased to make our justification rest on faith rather than on works, because without it there would be no really good works, we speak with the greatest defiance of common sense when we part them. Body without extension is not a more palpable contradiction than this. It is my intention, in further discoursing on the subject that has been introduced to your notice, to attempt to prove, that the doctrine of faith, as the only condition of acceptance with heaven, is at once just, reasonable, and true. With this ultimate view, we shall, on the next similar occasion, proceed to show the injustice, the impropriety, and dishonour to the attributes of the Almighty, which would attend the contrary doctrine of justification by works. Some part of the subject matter, and a few of the topics connected with it, have been already, but very slightly, anticipated. What has now been submitted to your consideration, though merely preliminary, may be calculated to remove the doubts of some, and the apparent difficulties of others. The subject has been simplified, and freed from some obscurities and partial obstructions. We have also endeavoured to explain and obviate the false impressions that have arisen in the minds of those who reject this important part of our Christian profession, whether they have arisen from erroneous notions which have been adopted in haste, or are attributable to the extravagance and impiety of those who have perverted it. SERMON II. GEN. Xviii. 25. Shall not the judge of all the earth do right? In a previous discourse, the meaning of Justification by Faith was stated to be this, "that we are esteemed innocent and righteous before God on account of a certain quality in our minds called faith, and not for our actions." The subject was then cleared of some superficial difficulties occasioned by the weakness of some who have misunderstood it, and the wickedness of others who have misrepresented it. These misconceptions were referred to what appeared to be their true causes. They were explained, and, it is hoped, obviated. Occasion was also taken to correct a common, but most erroneous opinion, that the doctrine itself is not con tained in every part of God's word. In further prosecution of the subject we shall adopt a mode of discussion, which, if not accounted for, might to some appear an inverted order of proceeding. There are still some latent prejudices against it, often harboured in men's minds, almost с |