SERMON IV.

ON FAITH—AS A PURIFIER OF THE HEART.

ACTS, XV. 9.

"Purifying their hearts by Faith."

WHEN the angel, commissioned to remove the suspicions which had arisen against the virgin mother in the mind of her betrothed husband, appeared unto him in a dream, he addressed him in these terms: "Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost; and she shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins."* It is the peculiar glory of our religion that while other systems point their precepts and their doctrines to the regulation of exterior deportment, christianity dictates to the heart. Not content with forming its votaries to the practice of those splendid virtues which it is often difficult to distinguish from their counterfeits -not content with enjoining upon them to let their works shine before men that God may be glorified; the true religion professes to influence the internal springs of action. Its prophecies-its histories-its gospels-its epistles-all conspire to the same end, the reformation of the hidden man of the heart, and his deliverance from the servitude of sin. Whether we hear its voice amidst the thunders of Sinai, or on the mountain consecrated by the preaching of him who

Math. i. 20. 21.

spake as never man spake; whether we see it clothing the prophet's brow with terrors, or guiding the apostle's pen; this is its uniform testimony-the Paradise of God is ac'cessible only to the pure in heart. But why detain you with vague eulogy? Purity of heart is of the essence of salvation.

Miserable my brethren, would have been our state, if, after having brought us thus far, and having revealed to us the nature of its requirements, the true religion had left us in ignorance respecting the means by which to meet them. Like its divine author, its work is perfect; nor will it relinquish its design before consummation. Accordingly, the text which has been read as the foundation of this exercise, together with many other passages of holy scripture, teaches us that faith is the happy means by which to attain purity of heart. "And God, which knoweth the hearts," says St. Peter in the context, "bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith."* It is natural to ask; what is faith? Can it be that belief of revelation which we oppose to speculative infidelity? How comes it to pass, then, says one, that, among those who claim the Christian character, many are found, whose lives and conduct are as exceptionable as those of the professed unbeliever? If there is any truth in the maxim that men are to be judged by their actions, and that a good tree cannot bring forth evil fruit, surely it will not be pretended that such a faith will produce purity of heart. This is conceded: but we observe that, although the assent of the understanding to the genuineness and authenticity of revelation constitutes one species of faith, yet, if it proceeds no farther, it is not true Christian faith-it is not that faith which stands first on the list of graces, and is followed by hope and charityit is not that faith of which St. Peter speaks in the text. Even the Devils are said to believe. But, when we are

told that we are saved by faith; and that faith purifies the

Acts, xv. 8. 9.

heart; we are compelled to judge that this is not that faith, or at least that it extends much farther than that faith, which makes the devils tremble. Faith is in itself an equivocal expression, and is susceptible of as many interpretations as there are sources whence it arises-objects in which it terminates-properties which it possesses--acts which it exerts effects which it produces. The question, therefore, returns; what is Christian faith? This question must be answered before we proceed to the main object of the pre sent discourse.

With respect, then, to its origin, Christian faith is a grace of the spirit. With respect to its objects, it terminates in the being of God; the existence and official character of Jesus Christ; and in all those truths which support the systems of natural and revealed religion. With respect to its nature and properties, it forms the bond of union between Christ and the believer. With respect to its acts, which confer upon it a most peculiar distinction, it offers a personal and cordial reception to the divine mediator, and throws itself into his arms for justifying merits, sanctifying grace, and the recompense of eternal felicity. With respect to its effects; as it is the root of sanctification, or, to speak more accurately, as it is that principle which contains the elements of all holy desires and works; so in proportion as circumstances call forth its energy, it produces the lovely prints of piety and virtue. This is that faith of which we speak. This is that faith which alone denominates men Christians; because it corresponds with the genius of the Evangelical dispensation. This is that faith which constrains us to abjure our most beloved sins, and tread the world beneath our feet. "For what is the victory that overcometh the world? is it not our faith."*

How is this moral purification achieved? and with what propriety are effects so important attributed to faith? To answer this question is the principal object of the present

* 1 John, v. 4.

G.

discourse; in which it is proposed to illustrate and vindicate the position, that Christian faith purifies the heart.

It is a remark at once obvious and weighty, that sound principles are essential to right practice. But on no subject is this remark more pertinent than on that of religion. The characters of men are legible in the Deity who is the object of their adoration; in the precepts and doctrines which they affect to derive from him; in the rites and institions which they consecrate to him; in the rewards which they implore, and the punishments which they deprecate. The objects, then, of Christian faith, or the truths in which it terminates, form one topick by which we illustrate and vindicate our position.

Permit me, my brethren, to call your attention to the first and noblest object of belief, the God whom you wor ship. Elevate your contemplations for a moment to the everlasting throne, and imagine yourselves in the celestial presence. What do you behold? A Deity-not such as corrupt nature and a vain philosophy characterize him; but such as his own most blessed book hath revealed him--a Deity, by the refulgence of whose glory, the splendours of the firmament are eclipsed--by whose power, the mountains are dissolved--by whose wrath, the earth is shaken to its centre--by whose wisdom, the policy of the wise is detected -in the eyes of whose purity, all things are comparatively polluted before whose adorable sanctity, the angels of light are unholy--whose justice, when provoked by guilt, penetrate to the abyss and kindles the everlasting fires of retribution. Casting off the fear of this all holy and Almighty Deity, can you meditate the perpetration of deeds which stand condemned by his law? you believe that he is the source of virtue; and can you doubt that vice incurs his displeasure? Can you imagine that he regards with equal approbation the malignity of Shimei and the resigned forbearance of David? the affectionate fidelity of St. John and the black treason that lurked in the bosom of Judas? you be

lieve that he is the author of your happiness-your protector-your father--and can you suffer that he should be paid by the ingratitude of those who are indebted to him for their existence-who are preserved in life by his unceasing bounties-and who rejoice beneath the favours of his propitious providence? you believe that every where and at all times, in your going out and coming in, your rising up and lying down, the immensity of the divine omnipresence encircles you; and can you sin under the immediate witness of God? you believe that the all-penetrating eye of the divine omni. science reads every half-formed thought, notes every sentiment and emotion that arises within you, and needs not that any should testify of you, because he knows what is in you; and can you, forgetting that your creator hath required the devotion of the heart, and hallowed it for his own temple, burn incense to vain imaginations? can you cherish pride, malice, impurity? My brethren, it is impossible that one who lives under a constant and lively impression of these truths; one who believes with his whole heart in the existence of a God such as has been described; in the immutability of his decrees; in the awful majesty of his justice; and in all those perfections with which his own sacred revelation has invested him, it is impossible that such a one should be other than a good and righteous man.

But there are other objects which offer themselves to the Christian's faith. He believes that Christ Jesus is appointed mediator between God and man. This article of his creed, involves the most interesting doctrines and most tremendous mysteries of our religion. The human race, fallen from a nobler and a happier state, and condemned to forfeit the privileges of innocence, excited the compassion of heaven; and the second person of the holy and incomprehensible trinity pledged himself for their redemption. Every step in the progress of this redemption; every circumstance of justice, of wisdom, and of grace, which distinguishes it; from its organization in the divine mind to its consummation in the final accomplishment of the purposes for which