ourfelves, and be enabled to lay afide the fin, whether natural and conftitutional, or acquired and habitual, that most easily, and perhaps almost imperceptibly, befets

us.

SER

SERMON IX.

ON FAITH.

HEB. X. 38.

Now the just fhall live by faith.

T

HE first inftructions in Chriftian

knowledge inform us of the importance and neceffity of faith to our eternal happiness. We are affured that the just fhall live by faith; and that without it, it is impoffible to pleafe Gop. The word faith, in the facred writings, has different acceptations; and no doctrine of the fcriptures has been more misapprehended, and more obfcured by various mifreprefentations, than the nature of faith. WithI 4

out

out animadverting upon the various errors concerning it, I fhall confider it as implying a perfuafion of the truth of our religion, of its doctrines, its promises, and declarations; and fhall, in this difcourfe, obferve the reason why faith is, in this fenfe, indifpenfably required, and declared to be the neceffary condition of falvation.

ift, It seems abfolutely effential to the nature, and neceffary to the defign and fuccefs, of a divine revelation, that the meffenger of it fhould, upon producing fufficient evidence and proper atteftations from Heaven, infift upon an acknowledgment of its truth, as proceeding from that Being who cannot deceive his creatures, whofe admonitions would not be offered but for our advantage, and whose authority cannot be disobeyed without danger.

On the other hand, there would be a manifeft impropriety and inconfistence in offering fuch a revelation to the world, and at the fame time declaring, that the reception of it was a matter of indifference; that it might with fafety be either ádmitted

admitted or rejected; that the one would entitle to no favour, nor the other expofe us to displeasure. A revelation introduced and proposed with these circumftances, would hardly invite an examination or inquiry into its credentials; fince, by the confeffion of the perfon who offered it, it might with fafety be rejected; and confequently could not be of importance to the happiness of mankind, and therefore unlikely to be the fubject of a divine interpofition.

But, 2dly, The principal reafon why faith is so indispensably required, and declared to be the condition of falvation, is, because it is the fureft principle of holiness, the basis of obedience, the natural foundation of universal virtue. The faith fo strictly required, and fo highly applauded, in fcripture, is not a mere acknowledgement or affent, but a vital, active principle of obedience. Faith is as much recommended and approved in fcripture, as fin is reprobated and condemned: to the one is annexed the promise of eternal rewards;

the

the other is prohibited by the feverest denunciations. From whence it may appear, that faith is, in the fcriptural idea of it, utterly irreconcileable and inconfiftent with fin for, otherwife, what must be the fate of those who believe right, and live wrong; and would, confequently, be entitled to the rewards of faith, and yet incur the condemnation and penalty denounced to difobedience?

The faith, therefore, required in fcripture, must be fuch as includes obedience of heart and life to the precepts of the gospel, as well as the affent of the mind or underftanding to the truths it delivers. And certain it is, that if the doctrines delivered in the gospel be regarded and confidered with due attention, they must be productive of obedience to its precepts, and make us in every respect what we ought to be.

If, for instance, we believe in our hearts, and are perfuaded of the existence of a GOD, fupremely powerful, wife, and good, poffeffed of every conceivable and poffible

per