contempt for its flatteries and its frowns? Who is it that makes you all-glorious within, by forming in your hearts the bright assemblage of his graces-faith-hope-charity-humility--heavenly-mindedness? Who is it that instructs your hands to war; that arms you against the conflicting powers within and around you; that makes you conquerors and more than conquerors? It is the spirit of Christ-the spirit, of him that loved you, and to whom you are insepara bly united--the spirit of the head communicated to the members the spirit that perfects divine strength in human weakness-the spirit that vests you, we scruple not to say, with a delegated omnipotence. “I appoint unto you a kingdom;” said our Lord; as my Father has appointed unto me.”* "All things that the Father hath, are mine." "Verily, verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you." These passages imply the conveyance of no common powers to you brethren.→→ The name of Jesus has a charm, it seems, which Heaven · cannot resist; and shall not carnal opposition perish? What is there that this sacred name cannot accomplish? Of old it filled a corrupt sanhedrim with consternation, and made princes tremble on their thrones. It quelled the rage of the elements; burst the cerements of the tomb; reanimated the ashes of the dead; put to flight devils, and called angels from heaven to minister to the church; and while there remains a sinner to be converted, or a saint to be preserved, the omnipotence of his august name shall be the salvation of both. Thus, the relation which subsists between Christ and the sincere disciple, is the fountain of inherent righteousness to the latter; and as faith constitutes the bond of that relation, or the medium by which the power and grace of the master are communicated to the disciple, it follows that faith purifies the heart. This, therefore, is another topick which illustrates and vindicates our position-the nature of faith.

*Luke, xxii. 29. † John, xvi, 15. 23.

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We offer a third which shall be the last, and on which we will be brief. It is founded in general observation, and in a fair comparison of the conduct of Christians with the principles of their religion. Here, however, we will not resort to the palace or the cottage. We will not present to you either the wealthy, the honourable, or the powerful, on the one hand; or, on the other, the poor and the abject. Our appeal is principally to those who are, in a measure, strangers to the difficulties and temptations which assail the two extremes of human condition. Those whom providence seldom calls to the display of the more celebrated virtues, but whom he at the same time exempts from the solicitations of the more attrocious and degrading sins. We exclude also from our view, the Christian abandoning ease and safety in his native land, "to make a voyage of philanthropy a circumnavigation of charity-to dive into the depths of dungeons-to plunge into the infection of hospitals-to survey the mansions of sorrow and pain-to take the guage and dimensions of misery, depression and contempt to remember the forgotten-to attend to the neglected -to visit the forsaken-and to compare and collate the distresses of all men in all countries," that he might relieve some. Such a character is a phenomenon in the moral world which seems to be employed by the spirit of God to display to men the sublimity of Christian virtue, the power of his own holy operations, and the efficacy of that faith which worketh by love. But although we have a right to glory in the mystery of the cross that can work such a miracle of faith and practice, we content ourselves with paying this tribute of admiration, and proceed in our appeal. Who is it, then, that in the common walks of life, exhibits most of that temper and those habits which denominate men virtuous? Who is it that is most moderate in his desires; most exempt from irregularities; least subject to the dominion of passion; least enslaved to self-interest; least ambitious of honour; least covetous of riches; least devoted to sensual

pleasure? It is the believer in Christ. Who is it that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart? Who is it that is least addicted to backbiting, or injuring, or taking up a reproach against his neighbour? Who is it that most unfeignedly contemns a vile person and honours them that fear the Lord? Who is it that is most tenacious of his promise or his oath, even although the fulfilment of either should involve him in loss or danger? Who is it that is most benevolent; most merciful; most forgiving; most generous; most charitable; most ardent in his attachment to truth and holiness; most firm in his opposition to the dissipations and the vices of the age? It is the believer in Christ. Who is it that exhibits most of that noble spectacle, a rational creature bending in adoration before the throne of his creator? Who is it that is most assiduous in the performance of all the duties of publick and private devotion? That counts the sabbath of the Lord his delight, honourable and sacred? That contributes by his prayers and his active exertions to advance the kingdom of heaven? It is the believer in Christ. In a word; who is it that, through the whole course of moral and religious duty, approves himself most pure-most virtuousmost pious? Without doubt it is the believer in Christ. Not the Christian of rites and forms, whose belief is superficial and temporary only. Not the philosophick Christian, ambitious of applause, whose visions and theories often betray him at least into indolence and negligence. But the plain and sincere Christian, whose faith is an ever-abiding and ever-active principle; who asks no guide but the spirit; who desires no system but the gospel; who seeks no reward but the approbation of God. This is no figment of the imagination. Look around you, and be convinced that it is a reality.

Thus, we have attempted to illustrate and vindicate the position that Christian faith purifies the heart, by topicks drawn, first, from the objects of faith; second, from the nature of faith; third, from general observation, and a comparison of practice with principle.

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We conclude, brethren, by exhorting you in all humility to "examine yourselves, whether you be in the faith.” It is a subject on which the human heart is too prone to deception. In the course of this exercise, we have had occasion to remark that the name of Christian and the character of a believer, are not unfrequently conferred on persons who know but very little of the holy religion of Jesus. And yet the test of true faith is no recondite matter. He who runs may read it, The most superficial mind may explore it. Shew me thy faith without thy works," says the apostle St. James, "and I will shew thee my faith by my works." "Faith if it hath not works, is dead, being alone."* "Faith worketh by love.” “Faith purifieth the heart." This is the scriptural test. Let it be ours. And may the Eternal Spirit work in us that holiness, without which, no man shall see God, by implanting and cherishing in us that faith, without which it is impossible to please him.—AMEN.

* James ii, 18. 17. † Gal. v. 6.

SERMON V

THE IMPORTANCE OF RELIGION.

LUKE, X. 42.

"One thing is needful."

RELIGION terminates and rests in God.

Hence it is freHence it is descri

quently called "the fear of the Lord." bed as a habitual search after the divine Being; as a continued service offered to him. And hence, persons who are under its guidance and government are represented as "coming unto him," and "obeying his commandments."

Rendering to heaven what is exclusively and immediately its due, is doubtless, the most important constituent of religion. But we are under a multitude of obligations to mankind in our various connections with them. We owe much, also, to ourselves. The regular, faithful, and profitable discharge of what is thus incumbent on us, enters intimately into the notion of religion carried to its legitimate extent; in as much as without a reference to religion; without a respect to the great Being who is the object of religion, and from whom all moral obligation derives its sanction; man would be alike indifferent to the claims of heaven and earth: alike faithless to the ties by which they are bound to serve God, to love their neighbour, and to pursue their own essential interests. Religion, then, has but one object, and, in this respect, is "one thing."

It is "one," also, considered as a vital, or universally pervading and actuating principle. Let a person be under its influence, and that influence is sure to extend to every power