not seriatim embrace or recognize every doctrine at the moment of our acceptance with God; but that principle of faith is unreserved confidence in God's word---actually embracing every doctrine at present recognized, and prepared to embrace every other doctrine which may subsequently be found to be revealed in the oracles of God. It is the rejection of a doctrine, I say, which constitutes the sin of unbelief.

I may illustrate this by a few examples. When Noah first found grace in the eyes of the Lord, he did not know that it was the purpose of the Almighty to destroy the world by a deluge. But when that purpose was revealed to Noah, the Patriarch believed it, though the world derided it, and scouted it as incompatible with the benevolence of the Divine character. But that faith of Noah was not a new principle, but the application of an old principle to a new revelation. When Noah was first brought to God, he did not know that the Almighty would require him to encounter the task of constructing an ark for the purpose of saving himself and family, and the numerous animals that were to be preserved; yet when that duty was commanded, Noah did not hesitate to obey, though it cost him full 120 years of labour, and he had to endure the brunt of the world's reproach and scorn. But in this obedience there was no new principle, but the application of an old principle to a new precept. So with regard to the pa triarch Abraham. When God first called him to seek his face, and leave his native country, the patriarch did not know that God would ever give him such a liard command as that of sacri. ficing his own son but there was in the patriarch's bosom the principle of obedience; and when the command came Abraham proceeded with a steady purpose to obey the command of God. And when Abraham was first called of God, he had no conception of those discoveries of truth and those blessed purposes of God which were subsequently revealed to him; but there was in the mind of the patriarch the principle of faith, similar to the principle of faith displayed by Noah---faith in the promise that in his seed should all the families of the earth be blessed : and that principle involved the reception of every other truth which might be revealed to him in the subsequent course of his history by the benevolence of his Father and his God. Now if Noah had rejected the truths subsequently made known, or if Abraham had rejected those revealed to him, and persisted in unbelief, their former faith, by which they were interested in God's covenant, would have been destroyed, and they would have been severed from their union with God, and the enjoyment of his favour. The principle of Abraham was never that, of testing God's revelation by the dictates of carnal reason or worldly wisdom. If he had, the bright example which his history unfolds would never have been given to man. When God promised the patriarch that he should have the land of Canaan for an inheritance, he believed it, whatever natural difficulties

stood in the way. When he promised him a son from whose loins the Messiah should spring, and a mighty nation proceed, the patriarch believed it. And though the fulfilment of the promise was delayed until it was physically impossible that it could be fulfilled, he believed it still. He did not consider his own body as now dead, nor the deadness of Sarah's womb; but, knowing that the God who promised was able to perform, he hoped against hope, and was strong in faith, giving glory to God. And when Abraham received the command of God to sacrifice his son-that son on whose strong arm the aged father leaned that son in whom his tenderest affections were centred that son on whose existence his own welfare and the world's salvation seemed to depend ;-when God required that son to be offered up as a victim-although it appeared contrary to common sense and reason, so called, the patriarch was prepared to obey the precept, and still held fast the promise of his God. His faith was not governed, as a principle, by human probabilities. So the faith of a Christian regards the testimony of Heaven-of that God, who cannot be deceived himself, and. who will not deceive the creatures that depend upon him.

Now the Christian possesses this faith-the Christian retains this faith-the Christian is required to retain it--and the Christian continues a true Christian only while he retains this faith in God. Hence the numerous exhortations we have in Hol Scripture to hold fast the beginning of our confidence steadfast unto the end; and hence the distinction made between a heretic and a true Christian. A heretic is not an infidel in the broad sense of the term. He is an individual who partially embraces Christianity, and partially rejects it. He is an individual who holds the truth in part, and rejects it in part; as Hymenæus and Philetus held the Messiahship of Jesus, but rejected the doctrine of the resurrection of the dead. Hence in the Holy Scriptures, to mark the importance of faith, we find that heretics are denounced in language of unmeasured reprobation and condemnation. In Acts the 20th chap. and 29th verse, the Apostle Paul admonishes the Ephesian church, that after his departure grievous wolves would enter in among them, not sparing the flock. "Also of your own selves," he adds, "shall men arise, speaking perverse things, to draw away disciples after them." The Apostle Peter, in his second epistle, 2nd chap, 1st and 3rd verses, speaks of "false prophets," who should "bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." Though the Gospel beams brightly with benevolence, and though the Gospel inculcates benevolence, it never tolerates the renunciation of truth, but speaks of those who reject it as the worst enemies of the Gospel; and such are pronounced "accursed," even by the benevolent Paul, who could die for his countrymen at any moment when the Providence of God required it. Adverting to those who had corrupted the faith, Galatians i, from the 6th

to the 8th verses, he speaks in the following language:-"I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another Gospel; which is not another; but there be some that trouble you, and would pervert the Gospel of Christ. But though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed." Then he repeats the sentiment and gives it peculiar emphasis,-" As we said before, so say I now again, if any man preach any other Gospel unto you than that ye have received, let him be accursed." In the 5th chapter, at the 10th and 12th verses, he says,-"I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be." And he goes on to say,-" I would they were even cut off which trouble you." Now, these characters, so far from being acknowledged to be Christians, were to be expelled from the church of God---were to be cut off from communion with the church. Hence the Apostle says, in his epistle to Titus, 3rd chap. 10th and 11th verses,---" A man that is an heretic after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." He adverts to Hymenæus and Philetus, in the first epistle to Timothy, 1st chapter and 19th and 20th verses, as those whom he had delivered unto Satan---as those whom he had expelled from church membership. Thus he fixes upon them the brand of his disapprobation as corrupters of the truth, though there is no evidence of their denying any other doctrine than the resurrection of the dead. They admitted the Messiahship of Christ, but denied the resurrection of the dead. The Apostle John, with all his sweetness of temper, with all his benevolence of disposition, with all his yearning compassion, with all the mild lessons learned while leaning on the Saviour's bosom, thus speaks of those who corrupt the faith: "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds."---2 John x. 11.

Now, such is the importance which the Scriptures attach to Christians retaining the faith which they first had, and holding uncorrupt and undefiled those great doctrines which God has revealed to man in His Word. Man is not to speculate on God's truth to pervert it. Man is not to take a licentious freedom with the revelation of heaven. He must yield his mind, docile and teachable, to receive what Heaven would communicate, and hold the teachings of his Maker in religious veneration and practical regard. The Christian is admonished against ail those corrupters of the truth to whom I have referred. He is exhorted to hold fast the form of sound words---to prove all things, but to hold fast that which is good. He is required to contend earnestly for the faith once delivered to the saints. is admonished to "beware lest any man should spoil him

He

through philosophy and vain deceit, after the rudiments of the world, and not after Christ." He is required to be no more as a child, "tossed to and fro with every wind of doctrine," or to be ensnared by men who lie in wait in cunning craftiness to deceive. He is to be on his guard against their pernicious influence. He is reminded that the progress of the heretic is downward; that one error becomes the parent of another; and "that evil men and seducers will wax worse and worse, deceiving and being deceived;" giving up first one truth and then another truth, and unsettling almost every truth: and thus, as the Apostle describes them, waxing worse and worse.

As an antidote to these evils, he is exhorted to cleave to the Holy Scriptures. And it is remarkable that when the Apostle Paul is directing the attention of Timothy to men who held fatal errors, he significantly intimates that the great cause of their delusions was their contempt of the Holy Scriptures; and in contrast to their conduct, he exhorts Timothy to cleave to the Holy Scriptures. In the 14th, 15th, and 16th verses of the chapter which is now referred to-namely, the the third chapter of the second epistle, he says,-"But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus." then he adds, "All Scripture is given by inspiration of God, and is profitable for doctrine"-(yes; and this is an interpretation which I am prepared to defend)" All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousnes; that the man of God may be perfect, throughly furnished unto all good works."

And

Now, the Christian is one who obeys these injunctions, and who is animated and actuated by the example of those illustrious spiritual heroes who are brought before us in the 11th chapter of St. Paul's epistle to the Hebrews. He is animated and encouraged, I say, by the example of an Abel, of an Enoch, of a Noah, of an Abraham, of the other patriarchs, of a Joseph, of a Moses, of a Jeptha, of a Rahab, of a Sampson, of a Gideon, of a Barak, of a David, of a Samuel, and of the prophets, "who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." "These all, having obtained a good report through faith, received not the promise God having provided some better thing for us, that they without us should not be made perfect. Wherefore seeing we are compassed about with so great a cloud of witnesses," let us hold fast our faith-let us be followers of them who through faith and patience inherit the promises. The Christian, I say, is one who is admonished by the corrapt examples to which i

have referred; who obeys the injunctions which I have quoted; and who is animated and encouraged by those noble examples of faith which are before us. He is one who embraces the truth and holds it fast. He is one who clings to the word of God as the word of unchangeable and eternal truth. He neither sells it for gold, nor exchanges it for philosophic speculations, nor corrupts it by superstition, nor fritters it away by sophistical evasion. He welcomes its angelic form; he rejoices in its bright beams; he submits to its divine authority; he embraces its precious promises; and he conforms to its hallowed requirements. Amidst all the temptations of Satan, and the allurements of the world; amid all the seductive, the artful, the designing, the sophistical attempts of man to rob him of his sacred treasure, he holds it fast. In active life, it guides and controuls him. In affliction, it consoles him; in tribulation, it cheers and comforts him; in death, it inspires him with triumph; and on leaving the world he exclaims-" I have fought a good fight-I have finished my course-I have kept the faith." This is a Christian, so far as the first principle in his conduct is concerned. I have a volume, in regard to other points, to bring before you; but I perceive, from the index on my watch, that I cannot now go through all the features of the Christian character.

But the

I remark that, as the second principle of his character, he obeys the requirements which God enjoins in the Christian revelation. Faith without works is dead, being alone. Christian's faith is not dead-is not alone. It is not a cold, speculative notion, floating on the surface of the brain, but a vital principle dwelling in the heart, active, energetic, and purifying. It works by love; it produces holy fear; it generates repentance; it excites holy desires and affections. I would dwell upon "love" especially, during the short time that I have yet to speak this evening, for two reasons; first, because it is the great principle of obedience; for while faith lays the foundation, love erects and completes the noble and the glorious superstructure and, secondly, because love includes feeling as well as principle; and is opposed to that cold and insipid piety which is ever the ally of a spurious faith, or a defective and heretical theology. Some people exclaim against excitement, as if there were no feeling in religion-as if it were light without heat-as if it did not excite the affections. An ominous indication that they understand not the genius of the Gospel. It is experience, as well as knowledge. The sun of righteousness warms while he enlightens. And while principle strikes deep its roots in the conscience and the moral powers, it generates holy affections, and brings forth the fruit of obedience to God.

The Christian loves God. "We love him," says the Apostle, "because God first loved us." Yes! He first loved That is the exciting cause. He has exhibited that love in

us.