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our repentance in amendment of life. Then shall we be sons of David, sons of Abraham. Nay more, we shall be counted for children of God, brethren of Christ; not only in his earthly lineage, but in his sonship to the Holy One that inhabiteth eternity, joint heirs with Him in his heavenly inheritance.

SERMON II.

FAITH.

HEB. 11. 1.

Now faith is the substance of things hoped for, the evidence of things not seen.

WE have here two descriptions of justifying faith; or rather one description containing its two chief parts. First, it is the substance, by which is meant in this place, the firm assurance of things hoped for. It is being as firmly persuaded that we shall have them, as we could be of having got them, if they were already ours. Secondly, it is the evidence, by which is meant the being convinced, on testimony, of things not seen. It is being as thoroughly convinced that such things are, though we cannot see them, as we are sure of the things we see. This then

that faith whereby alone the sinful soul of man is counted righteous before God. The great matter we have to believe is the mercy of God through Christ; that through his blood our souls are washed clean from sin, and admitted to inherit eternal life. This is the chief thing to be believed. And in this text we learn what is meant by believing it. We are to be as sure Christ died for us, as if we could see Him hanging on the cross; we are to be as thankful for salvation through Him, and for our hope of the promised heaven, as if our souls were already there.

Not that any one can thus entirely believe. Not that faith any more than holiness can be in this life perfect. Only it should be in each of us as near to perfect as we can have it. And for it to be near to perfect, it must be near to this. Some would say it must be quite this. Some would teach that we may believe without doubting, and love without fear, whilst yet on earth. But where then would be the need of Christ's atonement, and how would the Scripture have concluded all

under sin, (Gal. 3. 12,) if any one of us can either perfectly believe, or, what follows of course, perfectly obey? Let those who challenge to themselves a strength they have not, beware lest they lose the only safe support of that weakness which they really have.

But to presume on having more faith than we can have, is not a fault of such frequent occurrence, as to be content with having less faith than we ought to have. One word of caution is enough, I trust, to guard you, against either reckoning that you have, or desponding because you have not, attained unto perfection. I shall go on therefore to describe what perfect faith should be; in order that every one of you may pray and strive, without ceasing, to have his faith as near to perfect as he can. "Faith," then, "is the substance of things hoped for, the evidence of things not seen." And by substance is meant substantial assurance, and by evidence, such conviction as arises from sure proof. Take for example the case of those who are born

of such faith as this, in regard to every thing that we see, and tell them of. That the stars shine in the firmament of heaven, that the fields are green, and the trees lofty, that their food is before them, or their friends at hand, that they must turn this way or that, in order to keep in the path they desire to pursue; these are things they see not, they know not by sight. But if they know by our telling, if they feel as certain when told, as we do who see what we tell; then have they what we may call the evidence of things not seen. And when we tell them of any thing they would wish to enjoy, when we tell them they are about to have it; if they feel as sure of having it, as though they could see it coming to them; then have they that lively assurance, which is here called the "substance of things hoped for."

Now the difference between a man that is blind, and one who has all his senses perfect, is but a faint representation of that darkness of sight which we all are labouring under, in matters that are spi

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