rely on his faith, and be careless as to his life. This is the argument of the objector.

But the objection overlooks, wholly, the nature of the faith by which we are saved. It is a peculiar and powerful principle of goodness, implanted and sustained by the Holy Spirit. First, it worketh-it is a living, energetic principle. Secondly, it works by love; it is indissolubly associated with love to God and man. Thirdly, by it, God purifies the heart, discharging its corrupt propensities, and pervading it with the spirit of holiness. This is the nature of the faith by which we are justified. A living principle, working by love, bringing man's character into harmony with the Divine nature,-it vindicates itself against all the cavils of the disputer. The objection we have in hand was once well stated, thus: "If I believed that I am to be saved by my faith, and not by my works, I would take my fill of sin." The reply was admirable: "How much sin, think you, would it take to fill a Christian?" If the faith by which we are saved, be only another name for holiness, or, at the very least, if it involve, by absolute necessity, the possession of practical godliness where now is the force of the objection? It works by love to God, and, therefore, by hatred to sin; it works, also, by love to man, and, therefore, teaches the faithful to love their fellow men; it lifts up the soul into communion with God, and thereby, transforms the man after the image of God. Does such a grace lead to sin? Does justification, by such a faith, encourage disobedience to the law, and contempt for its author? Indeed, we may boldly say, that this faith is not more remarkable in saving the soul from hell, than in delivering it from sin. Nay, its transforming power is identical and co-extensive with its saving efficacy.

It were easy to show that this faith is the only true spring of all holy endeavors. It is the power of God unto

salvation. It is a spirit of gentleness, working by love, but it is a spirit of energy, overcoming the world. Christ declares that even a little faith—a portion like a grain of mustard seed-is sufficient to remove the mountains. The fulfilment of his words has far exceeded their promise. It has subdued kingdoms; it has stopped the mouths of lions; it has quenched the violence of the fire; it has restored to women their dead raised to life again; it has strengthened others, when tortured, to accept no deliverance, that they might obtain a better resurrection. The evidences of its might in achieving, and its patience in suffering, have been borne aloft, on earth and in heaven, by a great cloud of witnesses," of whom the world was not worthy.

Thirdly. Our subject suggests a serious thought to the impenitent. Under the gospel, one thing is absolutely indispensable. That one thing is faith. "He that believeth shall be saved"-this is the truth as it is in Jesus, conveyed in the very words of Jesus. "He that believeth not shall be damned”—this is equally true in the sentiment, and exact in the words, of that same Jesus. And this is the whole truth. There is no hope for the man that will not believe--none whatever. For this faith there can be no possible substitute; for the want of it, there can be no possible excuse. Neither baptism, however administered, nor the Lord's Supper, with whatever consecration dispensed, can take its place. Neither prayers, nor tears, nor self-tortures, nor even martyrdom itself, can help the sinner who will not believe. Nor man, nor angel, nor, with reverence be it spoken, can the Great God himself, deliver him from death who rejects the Eternal Son. For such an adversary "there remaineth no more sacrifice for sin, but a fearful looking for of judgment and fiery indignation." Your eternal destiny will, at last, turn upon the one simple question, whether you have received Christ

by a living, loving, purifying faith. The determination of this question will determine, unchangeably, whether you shall come forth unto the resurrection of life, or unto the resurrection of damnation; whether you shall have boldness or terror in the day of judgment; whether you shall stand on the right hand of the Judge, or on his left; whether you shall hear from his lips the "Come, ye blessed," or the "Depart, ye cursed;" and whether you shall utter for ever the song or the wail.

SERMON III.

THE CONVERSION OF YOUTH, THE HOPE OF THE WORLD.

BY REV. SAMUEL W. LYND, D.D.,

President of the Western Baptist Theological Institute.

"Wherewithal shall a young man cleanse his way? By taking heed thereto, according to thy word."-Psalm cxix. 9.

We have fallen upon eventful times. We are rapidly approximating the golden age, more glorious than ever fable conceived. Our minds should not misgive us, on this point, for God hath spoken it. We grant that there is much darkness in the moral aspect of the world. The facility of communication which we possess, pours upon us daily, reports of wrong and outrage, which, in former times, would have been confined to a limited circle. But even if crime, in certain classes of the community, were actually on the increase, it might be expected. The powers of darkness rage, because they know that their time is short. This may be permitted, in order to give the kingdom of Christ a more glorious victory. Not more certainly is the sun steadily ascending to the horizon, while darkness envelopes the natural world, than is the sun of righteousness arising upon the moral world. Vainly should we strive to keep him back; vainly, as the proud monarch on the shore of ocean bade its swelling tide advance no further.

The human mind, in all places, is breaking off the shackles of ignorance and oppression. It is no longer the array of physical power, the swaying of the masses by authority. It is mind to mind, reason to reason. The battle field of the age is the soul of man, its weapons are moral; and can any doubt the result, who believe in the power of truth? Yet we anticipate no miracle. We look to the operation of active and rational instrumentality, and especially to the operation of moral influence upon the minds of the young. The rising generation constitutes the character of society. What that is, the world will be. David saw its importance, and hence the propriety of the language: "Wherewithal shall a young man cleanse his way! By taking heed thereto, according to thy word." We have here presented to us an important inquiry, and a satisfactory reply. To these two points we invite the candid attention of the reader.

First. The important inquiry, "Wherewithal shall a young man cleanse his way ?"

This question, though applicable to a particular case, yet embraces the general question, By what means shall the next generation be made better than the present? Dr. Clarke observes, that "a young sinner has no broad, beaten path: he has his private ways of offence, his secrèt pollutions; and how shall he be cleansed from these? How can he be saved from what will destroy mind, body, and soul?"

Cleansing implies pollution, and pollution is inherent in human nature, in its present fallen condition. It exhibits itself at a very early period of life. Sinful curiosity is as natural to us as our desire for food. The restraints which

are put upon us from early life, only give a keener edge to our inclinations. We incline to the instruction that causeth to err. We have more care for the body than for