an abuse of the other parts, they smother their convictions, and quiet themselves in a worldly course of life. This is especially effected by partial and unscriptural views of the gospel; and thus many evangelical professors "hold the truth "in unrighteousness," in the most awful sense imaginable.

Christianity, as stated in the Scriptures, displays the glorious justice and holiness of God, in connexion with the odiousness and desert of sin, and the sinner's tremendous danger of everlasting misery; more clearly than any other discovery ever made of the divine perfections and govern-. ment; though in harmony with the most endearing and encouraging displays of love and mercy to the vilest of sinners. But if every thing be kept out of sight, or very slightly noticed, except the displays of infinite and everlasting love and mercy; unregenerate men may embrace this mutilated gospel with an unholy faith, and so encourage themselves in sin by the confident expectation of impunity. It will, however, still be undeniable, that the most holy doctrine of primitive christianity, can never be cordially embraced, except by a holy faith.

St. James carefully distinguishes a cordial consent to the true gospel from a dead faith: for saving faith is living and operative; and by it we receive the truth of revelation with cordial satisfaction and correspondent affections, as relating

to our own situation, character, and everlasting interests. "Being warned of God," and "be"lieving the truth," "we are moved with fear;" we perceive ourselves in danger of the wrath to come, and allow that we deserve it; we submit to the righteousness of God, reverence his authority, and implore his mercy; we discover the appointed refuge and flee to it; we perceive the suitableness of his salvation to honour his justice and law, as well as to glorify his grace; and this very circumstance, which offends the proud and carnal mind, renders it doubly precious to all those who have "received the love of the truth, that they inay, be "saved."

The apostle Paul speaks of the "faith of God's "elect;" and Peter addresses those "who had "obtained like precious faith." And thus he gives to faith the same epithet, which he annexes to the promises of God, and even to Christ himself:-precious faith;-precious promises;-a precious Saviour: surely then it must be a holy faith, which embraces, and seeks the performance of holy promises, and cordially welcomes a holy Saviour?

Let us, however, more closely examine that peculiar act or exercise of faith, by which we become interested in Christ and his salvation; and enquire whether it be carnal or spiritual in its specifick nature." That which is born of the

1 Tit. i. 1, 2. 2 Pet. i. 1.

"flesh is flesh; and that which is born of the "Spirit is spirit:" there is no middle term between them.--Whatsoever is born of the flesh is carnal: and the apostle declares that "the carnal "mind is enmity against God:" and that "they "who are in the flesh cannot please God." Hence we before inferred that the faith of an unregenerate man cannot please God: and here let it be carefully noted, that there is no alternative; but saving faith is either holy or unholy, and not something of a middle nature, which is neither holy nor unholy.

True faith, simply credits the divine testimony, in those points, which most offend and oppose the pride and lusts of the human heart: and thus "he that believeth hath set to his seal that God is

true;" while unbelief makes God a liar. Faith owns, as the Son of God, as "the Lord from

heaven," as "God manifested in the flesh," that Jesus, whom unbelieving Jews crucified, and whom all unbelievers crucify afresh; and views him as now risen from the dead, reigning in glory, the Ruler and Judge of the whole world, Omnipotent to save and to destroy.-Faith embraces the doc trine of the cross with cordial approbation, as the wisdom and power of God unto salvation; while it is foolishness to those that perish.--Faith submits to God's righteousness, allows that every sin ner deserves the threatened curse of the law, and renounces expressly all other pleas or confidences,

except free free mercy through the righteousness,

atonement, and mediation of Emmanuel.--Faith unreservedly disavows all attempts to compensate for past sins, to establish a righteousness by any personal obedience or efforts whatever, or to save the soul from deserved and final destruction.Faith gives the Lord credit for his wisdom, justice, and goodness, even where they are not discerned; and by it the self-condemned sinner ven, tures on his mercy and truth, in the grand concerns of eternity; entrusting the soul into his hands in full credence, confidence, and affiance, as both willing and able to keep that which is thus committed to him; and this in the clearest view of the importance of the case, and the difficulties that lie in the way of salvation.-Faith "counts "all things but loss," in comparison of Christ and his salvation: it discovers "the Treasure hid in "the field," "the Pearl of great price;" and convinced that its value is inestimable, with joy sells all, to secure the advantageous purchase. Faith dreads nothing so much as falling short of that salvation, which unbelievers despise, and to which they prefer the most trifling interest or most worthless indulgence.-Faith comes at the Lord's call, uses his appointed means, waits in his way, stays his time, and says under every delay or discouragement, "Lord, to whom shall I go? Thou "hast the words of eternal life." These things are essential to faith, be it weaker or stronger; as

it must be evident to every one, who makes the word of God the standard of his judgment. Even in its feeblest form, its first trembling application to Christ, while the distressed sinner cries with tears, "Lord, I believe, help thou mine unbelief," it has this nature, and virtually implies all these. things and do not these denote some degree of a right spirit, of a holy state of the heart and affections?

The word of God no where mentions two sorts of true faith but if the first actings of a sinner's faith in Christ were entirely devoid of holiness, and the subsequent exercises of faith were holy; some distinction of this kind would certainly have been intimated. If it could be proved that saving faith preceded regeneration, and every degree of evangelical repentance: surely no man would suppose, that all the subsequent exercises of faith, till it be swallowed up in vision, result from merely natural principles, or such influences of the Spirit as are entirely distinct from sanctification; and that they are detached from repentance and all other holy dispositions and affections!--And will any experienced christian deliberately maintain, that the established believer's daily exercise of faith in Christ, for pardon, peace, wisdom, strength, and sanctifying grace, essentially differs from bist first coming to him for salvation? We acquire indeed, as we go forward, more distinct acquaintance with our own wants, and with that fulness