convey this meaning in the third chapter. For after he had, in that chapter, utterly condemned the works of the law, and might almost seem, by the doctrine of faith, about to destroy and abolish the law, he at once anticipates the objection by asserting, We do not destroy the law, but we establish it;' that is, We teach how the law is really fulfilled by believing, or through faith."

66 WHAT IS TRUE FAITH.

"BUT true faith is the work of God in us, by which we are born again and renewed, through God and the Spirit of God, as we are told in John i.; and by which the old Adam is slain, and we are completely transformed per omnia, in all things; as the Apostle declares, 'We are made new creatures in Christ through faith;' ubi, in which new creatures the Holy Spirit becomes vita et gubernatio cordis, the living and ruling principle of the heart. But faith is an energy in the heart; at once so efficacious, lively, breathing, and powerful, as to be incapable of remaining inactive, but bursts forth into operation. Neither does he who has faith moratur, demur about the question, whether good works have been commanded, or not; but even though there were no law, feeling the motions of this living impulse putting forth and exerting itself in his heart, he is spontaneously borne onward to work, and at no time does he cease to perform such actions as are truly pious and Christian. But whosoever from such a living affection of the heart produces no good works, he is still in a state of total unbelief, and is a stranger to faith; as are most of those persons who hold long disputes, and give utterance to much declamation in the schools, about faith and good works,

neither understanding what they say, nor whereof they affirm.""

66 WHAT FAITH IS.

"FAITH, then, is a constant fiducia, trust in the mercy of God towards us; a trust living and efficaciously working in the heart; by which we cast ourselves entirely on God, and commit ourselves to Him; by which, certò freti, having an assured reliance, we feel no hesitation about enduring death a thousand times. And this firm trust in the mercy of God is tam animosa, so animating, as to cheer, elevate, and excite the heart, and to transport it with certain most sweet affections towards God; and it animates this heart of the believer in such a manner, that, firmly relying on God, he feels no dread in opposing himself solum, as a single champion against all creatures. This high and heroical feeling, therefore, hos ingentes animos, this noble enlargement of spirit, is injected and effected in the heart by the Spirit of God, who is imparted [to the believer] through faith. And hence we also obtain [the privilege] to be impelled to that which is good, by this vital energy in our hearts. We also obtain such a cheerful propensionem, inclination, that freely and spontaneously we are eager and most ready to do, to suffer, and to endure all things in obedience to a Father and God of such great clemency; who, through Christ, has enriched us with such abundant treasures of grace, and has almost overwhelmed us with such transcendent benefits. It is impossible that this efficacious and vital principle of faith can be in any man without continually operating, and producing fruit to God. It is just as impossible for a pile of dry faggots to be set on fire without emitting

flames of light. Wherefore use watchfulness, ibi, in this quarter, so as not to believe the vain imaginations of thy own mind, and the foolish cogitations and trifles of the Sophists. For these men possess neither heart nor brains: they are mere animals of the belly, born only for these solemn banquets of the schools. But do thou pray to God, who by his word has commanded light to shine out of darkness, that He would be pleased to shine into thy heart, and create faith within thee; otherwise thou wilt never believe, though thou shouldest spend a thousand years in studying to fabricate such cogitations about a faith already obtained or to be hereafter acquired."

While the great German Reformer thus "described the change which God works in the heart through faith in Christ," the English Clergyman who had gone to the ends of the earth to convert the Heathen, and returned in a penitent state of heart, having there learned that he was not converted himself, tells us, "I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation: and an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death."

It is worthy of remark, that the principles which Mr. Wesley recognised in this most solemn and momentous transaction he steadily maintained till his spirit returned to God. He regarded the natural state of men as a state of guilt and condemnation, and of depravity and helplessness. They are under the sentence of eternal death; and they are at the same time under the power of sin, so as to be unable either to offer to God acceptable worship or acceptable obedience. They cannot atone for any of their sins; nor can they escape

of

from their evil nature, by any devices that they can form, or any efforts that they can put forth. The salvation which has been merited for them by the death of Christ, and which the Gospel reveals, fully meets their case. It comprehends two great blessings,→ justification, and sanctification,-by which we understand deliverance from the guilt and from the power sin. This salvation is obtained by the simple exercise of faith in Christ crucified. Whatever may be the depth of a man's penitential sorrow, the correctness of his moral conduct, the intensity of his desire to please and enjoy God, or the earnestness and importunity of his prayers, he is not accepted and regenerated till he believes in Christ. It is only when he trusts in Christ that forgiveness is sealed upon his conscience, and the sin that dwelleth in him ceases to have the dominion. There is an inseparable connexion between these blessings. No man can receive one without the other. Yet in the order of nature justification is first vouchsafed. It is indeed absurd to suppose that the Holy Ghost will so renew us in the spirit of our minds as to make us partakers of the divine nature, while we remain under the curse of God's violated law. But when we are "accepted in the Beloved," there is no charge" against us; we are as fully justified as if we had never committed a single sin, but had actually fulfilled all righteousness; and hence there is nothing to hinder the communication of the Holy Spirit in all his plenitude of regenerating power. This salvation is matter of personal consciousness. The Spirit of adoption

is in the believing heart, crying, "Abba, Father; and permanently happy are the men whom the Son thus makes free by an application of his blood, and the mighty working of the Holy Ghost.

Note to page 79.

SOME idea may be formed of the violent opposition which the Wesleys had to encounter as Itinerant Preachers, from the following narratives; the first selected from the Journal of Mr. John Wesley, and the other from that of Charles.

"Thursday, Oct. 20th, 1743," says Mr. John Wesley, "after preaching to a small, attentive congregation, I rode to Wednesbury. At twelve I preached in a ground near the middle of the town, to a far larger congregation than was expected, on, Jesus Christ, the same yesterday, and to-day, and for ever:' I believe every one present felt the power of God. And no creature offered to molest us, either going or coming; but the Lord fought for us, and we held our peace.

6

"I was writing at Francis Ward's in the afternoon, when the cry arose, that the mob had beset the house.' We prayed that God would disperse them: and it was so; one went this way, and another that; so that, in half an hour, not a man was left. I told our brethren, 'Now is the time for us to go;' but they pressed me exceedingly to stay. So, that I might not offend them, I sat down, though I foresaw what would follow. Before five the mob surrounded the house again, in greater numbers than ever. The cry of one and all was, 'Bring out the Minister; we will have the Minister.' I desired one to take their captain by the hand, and bring him into the house. After a few sentences interchanged between us, the lion was become a lamb. I desired him to go and bring one or two more of the most angry of his companions. brought in two, who were ready to swallow the ground

He