tent and believing sinners. The terms of his covenant are, "repent, and be forgiven." It was the language of the evangelical Prophet; it was the preparatory injunction of John the Baptist; it was our Lord's own original lesson: "Repent, for the kingdom of heaven is at hand." It was, (as we have before observed) the holy Apostle St. Peter's opening of his ministry, " Repent ye, and be converted." This was to be the issue of early predictions, of Patriarchal promises, of Mosaic rites, of Prophetic warnings, of Christian miracles. The design and end of all this splendid apparatus was, that repentance and remission of sins, should be preached to all nations. Let it not also be forgotten by a Christian people, that blest as they are with peculiar privileges, they are also loaded with more than common responsibility. Why were Chorazin, and Bethsaida, and Capernaum, threatened with a doom more dreadful than that even of Sodom and Gomorroh; but, because, though so many mighty works had been done among them, they repented not; because they were blind to Him whom we profess to see; because they disregarded Him whom we profess to adore.

Let us all, then, lay these things seriously to heart. Let us all ask ourselves that most important question, each for himself, Have I repented? Do I bring forth fruits meet for repentance, the only sure evidence of my pardon being sealed? If not, while Christ, who descended from his glory, as the Mediator of a new covenant, still sits upon a throne of mercy, let us fall down before him, confessing our sins, and imploring forgiveness and acceptance for his sake. Let us pray for the Spirit of God to soften our hearts, to render our contrition more deep, our vows of obedience more sincere, our resolutions of amendment more efficacious, Thus invigorated, and thus consoled, the believer may go forth, and tell with joy the glad tidings of his salvation. He may speak with confidence of all the gracious promises of his inheritance with Christ, and of

"the kingdom prepared for him before the foundation of the world." In past transactions and fulfilments, in visibles and invisibles, in prospect and in prophecy, looking to one Saviour, and to the final consummation of everlasting love, his song will be that of Moses and the Lamb, and the burden of it-"Who is like unto thee, O Jehovah, among all the mighty ones? Who is like unto Thee, glorious in holiness, fearful in praises, doing wonders? Thou, in thy mercy, hast led forth from the world the people whom thou hast redeemed, thou hast guided them in thy strength to thy holy habitation."

He may cry out with Christian exultation, "This is our God, we have waited for him, and he will save us. This is the Lord, we have waited for him, we will be glad and rejoice in his salvation." Amen, Amen, &c.

SERMON IV.*

JUSTIFICATION BY FAITH.

FOR YE ARE ALL THE CHILDREN OF GOD BY FAITH IN CHRIST JESUS. Gal. iii. 26.

AMONG the articles of the Christian religion, Faith in Christ, and Justification by Faith, are truths of primary importance, affecting the whole system of revelation, and claiming, of course, the solemn attention of all who believe in it. True, indeed, it is, that these subjects have, in latter ages, given occasion to some controversy and confusion of ideas. But this circumstance can with no more propriety dispense with the obligation upon the professors of religion of maintaining what they conceive to be the truth in this point, than in any other article of religion whatever; though, indeed, when prejudices are discarded, and the passages relating to these doctrines are critically examined, no very material difference will be found among the reformed churches on this head. In all the Apostolic epistles, these primary doctrines are frequently insisted upon as essentially connected with the Christian system; but in none are they delivered with more earnestness and perspicuity than in the Epistle to the Galatians, of which the principal drift seems to be an elucidation of the doctrine of justification by faith. Wherefore, we will endeavour to

[*This Sermon is noted by the author as an abridgment of Dr. Whitby's preface to the Epistle to the Galatians.]

show, first, what is the scriptural meaning of the word faith, especially as it relates to justification; or, in other words, what is true Christian faith, as taught in the Scriptures. Secondly, what the Apostle means by justification. Thirdly, that this justification is ascribed by him to faith alone, in opposition to works of righteousness performed either by Jew or Gentile. And, fourthly, that it imposes upon us, nevertheless, the highest obligations to perform them, under the penalty of forfeiting all its blessings; and that it offers, always, sufficient motives to Christian obedience, which, if sincere and lasting, it will certainly produce.

I. And, first, as to the scriptural meaning of the word faith. I think it appears evident, throughout the whole New Testament, that Gospel faith is nothing more than a cordial and firm belief, that Jesus is the Christ, the Lord, the true Messiah, or Prophet, sent from God to reveal his will to the world, the Son of God, and Saviour of mankind.

To prove this, we need only consider, that divine faith, in general, is nothing more than a firm assent unto, or full persuasion of mind, concerning any truth revealed immediately by Almighty God himself, or by those whom he has commissioned to reveal it, and bear testimony to it. For since human faith consists in a full persuasion of the truth of what is told us by fellow mortals, divine faith can be nothing more than a similar persuasion, resting altogether upon the authority of God. This description of faith is clearly taught by the Apostle ;* for, having declared,† that the faith by which we overcome the world, is the belief that "Jesus is the Son of God," he proceeds to show the proofs of this proposition, viz. "that Jesus is the Son of God." First, because the Holy Spirit beareth witness to it, and he is the Spirit of truth. Secondly, because there

.*

* 1 John, v. 5.

+ Ibid. v. 4, 5.

+ Ibid. v. 6.