body, the benefits refulting from which we hourly enjoy, yet are neverthelefs generally difregarded; to the attentive anatomift, appear marks of a fkill admirable as far as the understanding has been able to penetrate, but, in many refpects, greatly furpaffing human comprehenfion. The great Sir Ifaac Newton is reported to have been fo impreffed with the aftouifhing fimplicity in the various revolutions of the heavenly bodies, as to have exclaimed, "An "Aftronomer must be either 1eligious, or mad." But, if this appear fo worthy of admiration, in the works of nature, ftill more does it, in the difpenfations of divine grace. Such numerous and minute chains (if I may fo exprefs myfelf) are found to link together the feveral parts of the aftonishing whole, that, however unheaded by the mere carnal profeffor, they fill the fpiritual mind with awful reverence, and rapturous delight. This obfervation can scarcely fail to have ftruck the minds of fome, while we have been confidering, in our late difcourfes, the feveral fcriptural marks of a faving faith in Chrift. The difficulty has been, indeed, in confidering one head, fo as to avoid fuch marks, as might with more propriety be reprefented under another. The fame obfervation will be found to apply, in a greater degree, on confidering the two remaining evidences of the truth of our faith: 1. It enables us to repel the temptations of Satan. 2. It purifies the heart. 1. The firft of thefe is afferted by the apoftle H 3. Paul, Paul, in the following words: "Taking the "fhield of faith, wherewith ye fhall be able to "quench all the fiery darts of the wicked one *:" for fo the laft word ought to have been tranflated. This point has, however, been neceflarily fo fully difcuffed, in confidering the devices of Satan," as to leave room for little more to be brought forward at present. The fubje&t is, in itself, plain and fimple. It is by the exercife of that faith alone, which is the gift and operation of God, that we are enabled to repel the outward and inward temptations of Satan. Strange as it may appear, the power of thefe is generally leaft feem and acknowledged by those persons, who are most under their dominion. Yet the furprise will probably ceafe, when it is confidered, that the chief efforts of the tempter, are directed with a view to lull the mind into carnal fecurity. Thus "blinding their mind" many are "taken captive 86 by him at his will." The glorious gospel of Christ has never effectually "fhone unto them," and they have confequently never yet emerged "from darknefs to light, and from the power of "Satan unto God t." They, who have been to cny degree enlightened, have generally had fuffiaient proof of the malice and craft of the ferpent. It is not until the fhield of faith, of true juftifying faith in Chrift, has been oppofed, that Satan's temptations have been fuccessfully refifted. The warfare indeed is then by no means ended. This can never be the cafe, while we remain in the country Eph. vi. 16. + A&ts xxvi. 18. try of our enemy, "the God and Prince of this world," the Prince of the power of the air" But, --it then becomes, for the first time, a conquering warfare. At first, we are in captivity; we next fruggle for liberty; and then, by divine grace, we obtain it. The fhield of faith is a part of that fpiritual armour by which we preferve it. If our fhield were left on the field of battle, either through inattention, or in ignominious flight, the wiles "of the devilt," would immediately regain their afcendancy; and we fhould be again plunged, either into licentious wickednefs, or fpiritual deadness and formalifin. The image, under which this is reprefented, is by no means difficult to be understood. Satan is defcribed, as continually directing his various temptations and fuggeftions. against us, as a malicious enemy, among men, will violently hurl his darts, which, from the rapidity of their motion, will be all inflamed. And, as thefe would require a fhield to be conftantly oppofed to them, on their approach, fo do "the wiles of the devil" require as continual an exercife of the principle of faving faith. The unbelieving world have no fuch defenfive armour to oppofe; and many believers find, that they are not always fufficiently diligent in its ufe. When this is the cafe, Satan, for the time, "gets an advantage of them.” Now, my dear friends, if you know nothing of this fpiritual combat, there is great reafon to fear, that you know as little of juftifying faith. It is * John xiv. 30.——xvi. 11. 2 Cor. iv. Eph. vi 12. + See Eph. vi. 10, 11, &c. 4. not not likely that you should be exempted from the common lot of all men. It is far more probable, that your mind and confcience have become callous to affaults Satan,ethan that, contrary to the experience of all good men, in your individual cafe, he fhould have ceafed to make them. There may have been a fort of tacit compromife between you and him, in confequence of which, he forbears to trouble you, or to tempt you to the commiffi on of greater, or notorious fins, while you continue, in your hearts, to do him homage. Oh, my brethren, if you "regard iniquity in your heart*; if your "heart gathereth iniquity to itself†;” if you there fet up your idols, of whatever kind; if you pray not continually to God to "fearch you, if there "be any wickednefs in you," and be not ever watchful against the very first motions of tempta tions to fin," ftriving against them, and refifting "(as it were) unto blood;" and if you do not find, that you can, by divine grace, do this with fome degree of fuccefs, there is great reafon to apprehend, that you are yet in a flate of unbelief. God grant it may be otherwife! But, I have no fmall fear for many of you, who feem, instead of rehifting temptation, to take the office of Satan out of his hands, and become ftill more dangerous tempters to yourselves. This is fo far the cafe with fome of you, that inftead of being Chriftians, you cannot juftly be confidered even as decent modeft heathens; but as the very worst of infidels, who fear not God, neither regard man ;" "drawing drawing iniquity with cords of vanity, and fin 166 as it were, with a cart rope." Oh! my friends, (for as fuch I will ftill addrefs you) I would not willingly leave you thus in the entire power of your great fpiritual enemy," treasuring to yourfelves wrath against the day of wrath, and revelation of the righteous judgment of God +." Neither can I readily confent to leave you, that are more decent finners, who preferve a refpect able character among the men of the world, as ́moral honeft men, but know nothing spiritually of God and Chrift, and thus, to every faving purpofe, are living without God in the world." And, yet, if neither this warning, nor the other marks, which have been brought forward, of true faving faith, will open your eyes, I must leave you. But, it fhall be, with prayer to God, that he will fhew you your guilt, your danger, and your remedy. Let me proceed however to confider the remaining mark of true faving faith. 2. It purifies the 'heart. This effect of a true faith is afferted or implied in very many paffages of the facred fcriptures. All the numerous ablutions among the ancient Ifraelites were doubtlefs defigned, as fignificant of this, and it is afferted that God has now "put no "difference between Jew and Gentile, purt fying their hearts by faith Our bleffed Lord prays to his Father, that believers "might be fanctified through his truth f." St. Paul defcribes them, as "fanctified in Chrift Jefus ||;" + Rom. ii. 5. * Ifa. v. 18. +Aas xv. 9. 1 Cor. i. 2. or |