varying according to their respective conceits. But, whatever opinion others hold, no member of the Church of England can reject the doctrine in question as a novelty, without the most culpable inattention to the principles of his church. This is one of her fundamental tenets. In her eleventh article, which treats "Of the justification of man," the doctrine is thus explicitly stated. "We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings: wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification." This being the doctrine of our church, no member of her communion can be consistent with his profession who shall object to it as a novelty. Such an objection would be unaccountable in the face of so direct a statement, did we not know the carelessness with which persons too often adopt the creed they have been taught to repeat. Occupied with the business or diversions of life, they treat matters of faith as of too little importance to engage their serious attention, and are quite content to receive what has been settled by the wisdom and the piety of others. Then are they not guilty of a presumption that would be tolerated on no other subject whatever, when they reject this or any other doctrine without careful and devout examination?

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It will have been observed, that in the Article just quoted, justification by faith is described as a most wholesome doctrine, and very full of comfort." And so it will be found, if we rest wholly on Christ. To believe that our transgression is forgiven through His atonement, and our sin covered from the eye of God by His merits, is to be truly blessed. (Ps. xxxii. 1.)

We have seen also what He hath done for our salvation. So that, instead of approaching our God as a Judge, with the terror of criminals expecting the execution of His righteous sentence, we may draw near to Him with the confidence of children, as to a Father now reconciled to us through His beloved Son. For there is now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. (Rom. viii. 1.) We have therefore entire satisfaction in the assurance, that we who sometime were far off, are made nigh by the blood of Christ. (Eph. ii. 13.) Thus is He become our peace, (v. 14.) Then is not this

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a wholesome doctrine?" Justifying faith is stedfast. Its tendency is indeed to give present peace to the conscience, yet we must understand, that it is only by its constant exercise, that such an effect can be produced. There are many that do not think of questioning the sufficiency of Jesu's salvation, who, nevertheless, cannot enjoy peace of mind from the assurance of their interest in Him. They are conscious of having committed transgressions which deserve

punishment, and feel that the sting of death is sin. They never think of their departure from the present life without dreading the issue of the last judgment. To what purpose then do they believe? Their faith in Christ gives no rest to their thoughts and feelings, and never will, until they can heartily embrace Him as the perfect, the only propitiation for their sins. When their belief in Him shall be strong enough to "lay hold of the hope set before them in the gospel," then will they have peace within, and triumph over the fears of death and judgment. They will learn to sing this song of exultation; Thanks be to God which giveth us the victory through our Lord Jesus Christ. (1 Cor. xv. 57.)

The faith that brings the conscience peace, is active in fulfilling the will of God. Many who profess to believe in the Lord Jesus Christ, find all their pleasure in sin, and are unwearied in pursuit of happiness in the gay or busy scenes of life. In this way they find little difficulty in silencing conscience, whose whispers sometimes disturb their rest. The world is ever ready with some temptation or other, to divert their thoughts from inward melancholy. Flatterers are ever wanting to cry to them, peace, peace, when there is no peace. But these deceivers do not always succeed in diverting their minds from the subject of their anxiety. In retirement, they cannot avoid reflection, and then they feel indeed the want of a " peace which the world cannot give.”

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No, nor can anything give it, but a faith in the Lord Jesus which worketh by love." He who trusts the most unreservedly to Him for pardon, will be the most diligent to obey His commands. While, on the contrary, those who trust partly or entirely to themselves for salvation, are generally found to render Him but a partial obedience. They seem to be satisfied with their views, and to have no apprehension for the result of a future reckoning. But, even if they are sincere in this feeling, they cannot pretend that their freedom from alarm comes to them through Christ merely because they avow their belief in His name. Such a pretence would be inconsistent with their creed, for self is their chief ground of confidence. And it is not difficult to explain their apparent tranquillity. They deal not honestly, either with themselves or with God. They will not confess the corruption of their hearts, and the sinfulness of their characters. If they judged themselves fairly, they would see quite enough in any single day of their lives to destroy this reliance upon their own virtuous or charitable doings. And so long as they shut their eyes to the real state of their case, and throw a veil over the follies and sins that mar all the good they do, they cannot see the danger before them. This will sufficiently account for the composure with which they can talk of death, while at a distance, and meet it, when approaching. To the last they are bound by the spell of this

pharisaic delusion which pride or superstition has drawn around them. The peace described by St. Paul, as flowing from faith in our Lord Jesus Christ to justify us before God, is, to the double-minded, inconsistent, and disobedient Christian, incomprehensible. Consequently, his faith being without works, is dead; and therefore it is not the faith that appropriates the Redeemer's legacy to the soul.

But these, together with all other errors and subterfuges on the question of a sinner's pardon and acceptance, arise from ignorance of God as revealed in the covenant of redemption. This, however, is too important and too copious a theme to be unfolded at the conclusion of the present discourse. It must therefore be reserved for the next. In the mean time, the doctrine already explained suggest two or three observations that should be engraven on every Christian heart.

1. Let each remember henceforth to renounce every other ground of hope that his peace can be made with God, but that which arises from faith in the Lord Jesus Christ. It has already been remarked, that too many who bear the Christian name are resting their expectations, partially at least, on their own virtues and performances. But these compose a foundation of sand which will give way in the hour of tribulation, and leave the hopes built thereon to fall before the floods that will rise, and the tempest