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est of their followers; and of the vast a heart, deeply humbled before God concerns of eternity, they had no dis-and well affected towards his holy law tinct ideas. On such subjects, they and government; a heart reconciled were cautious of hazarding an opin- to the evils which God inflicts on ion.

sinners; and to all the tremendous threatenings in the holy Scriptures; a heart, so far divested of pride and selfishness, as to delight in the plan of salvation by grace, through the infi

the origin of this faith is holy and
good; the source is pure. Nothing
but moral rectitude could originate it;
nothing but truth and righteousness
can be connected with it. Is not this
a reasonable faith? And is it not as
important as reasonable?
As long
as sound sentiments and correct
morals are important, so long will
the christian faith be important.
By some it is said, that nature and
experience teach morality. But do

On the whole, taking into view the sinful, benighted, and evidently condemned state of mankind; we must be hopeless and comfortless, unless we are favoured with a revelation nite sacrifice of Jesus Christ. Surely, from God, pointing out a consistent plan of grace and salvation. Pride may be cherished with the idea, that to walk by faith is degrading; and that human wisdom, however biassed by selfishness, is sufficient to lead to final felicity and glory. But he not deceived. The flatterer is as much in the dark as the flattered. The wisest of infidels dies in the agonies of despair. Would you live in the light, and die in peace ; live by faith in the LORD JESUS CHRIST. Say, with the humble, pious Martha,|| they teach mankind a principle superieven in view of the mysterious doc- or to selfishness? Do they teach mantrines of the SAVIOUR; "Yea, Lord, kind to forsake that, in which their sin I believe that thou art the Christ the Son essentially consists? Or to act, on all of God, that should come into the occasions, with a supreme regard to the glory of God, and the general There is still another idea, contained good? No, they teach not the duty of in the common definition of the chris-self denial nor of love to enemies.tian faith, which beyond every thing They teach not the doctrine of beelse, suggests its reasonableness and nevolence and good will to men. importance; and that is, that it is a faith which works by love.

world."

But even admitting as a fact, what I by no means believe, that nature and is generally acknowleded, even experience teach morality; yet with by those who most strenuously oppose how much force do they teach it? Has the christian faith, that its firmest ad- the world, or any part of it, ever been vocates are the best moralists.-reformed by the force of this instrucHow this should happen, on supposition? Entirely remove the influence of tion that faith in Jesus Christ is the be- the christian faith from among us, and lief of a lie, is utterly inconceivable.-how long should we distinguish ourGenerally speaking, the more absurd a man's creed is, the more corrupt are his morals Find out a principle, the genuine fruit of which is a holy life, and you have found out the truth.Vice versa: Find out a principle, or a belief, which is the genuine fruit or effect of a holy heart, and you have found a true faith. That faith is certainly correct, which flows from holiness, or moral purity of heart. But this is most evidently the character of the christian faith. It springs from

selves by our morality? How long would the swelling pride, the raging lusts, and the fierce passions of the heart lie under any restraint? It is well known to us all, that for the share of correct morals, as yet maintained in the world we are indebted to the gospel of CHRIST, and to the christian faith. From a conviction of this truth, arises a general cheerfulness to support the gospel, even at a considerable expense. Is not the christian faith, then, of infinite importance? The im

sin for the word tempt, and the words ture. If God's causing us to act as we enticed into sin for the word tempted, || do, would free us from blame, it must and see how it will read. "Let no be because the blame-worthiness lies man say, when he is enticed into sin, in the cause of the action, and not in I am enticed into sin of God, for God the nature of the action itself. But to cannot be enticed into sin, neither en- say this, leads into the very difficulty ticeth he any man into sin. But every it is intented to prevent. For if the man is enticed into sin, when he is blame-worthiness does not lie in the drawn away of his own lust and enti-nature of the action, but in its cause, ced." Though it should be true, that then it does not lie in any thing that is God causes man to comply with the an effect. It must always be transtemptation, when it is presented, it ferred from the effect to the cause; would not follow that he perform-and so we shall go back from step to ed the act of presenting it, or that step, through the chain of second cauhe performed the act of complying ses, till we arrive at the first cause of with it. The act of presenting the all things, which is God. The blametemptation and the act of complying worthiness, therefore, is not to be with it, are all that are brought into transferred from the action to its cause, view, and denied of God. God does but it lies in the nature of the action itnot entice men into sin, by presenting itself. And consequently the blame of all before them in false colours, and rep-our wicked actions belongs to us, let the resenting it as a desirable thing. This act of causing them be performed by is the part of Satan. When God operates upon men's hearts, and turns them whithersoever he will, he does it in a different manner. And when God causes the man to comply with the temptation, it is not God that complies with the temptation, but the man.

whom it will. When, therefore, the scriptures ascribe the blame of our wicked conduct entirely to us, and at the same time teach that God decrees and causes whatsoever comes to pass, there is no contradiction between them, but they are perfectly consistent and harmonious.

It may be objected, further, that the design of the passage evidently is, to It may be objected further, that if teach that the blame of our wicked we ought not to ascribe to God the conduct belongs to us, and not to God; act of tempting men to sin, because it and that the sense of it is this: "Let is a sinful act, then we ought not to no man justify himself in his wicked- ascribe to God the act of causing them ness, by casting the blame upon God, to comply with the temptation, which for the blame does not belong to God, must be much more sinful. For if it but to himself." But that if God de-is sinful to entice a man to sin, by precrees and causes all the actions of men,senting motives to persuade him to then the blame does not belong to act wrong, as Satan does, when he them, but to God; and consequently, that the passage must be understood to deny that God decrees or causes the wicked actions of men.-To this it may be answered:

tempts men to sin, although this is not sufficient to cause him to sin, how much more must it be sinful to perform such an operation upon his mind, as to cause him to comply with the The blame of a wicked action be- temptation, and make him act wicklongs to the person whose action it is. edly, when Satan could not do it. Is Our actions are our own. The turpi- not this saying, that when Satan has tude of a wicked action consists in the ||done all he can to make man sin, and nature of the action itself, and not at his power fails, God interposes, and all in its cause. By action is here assists him to accomplish his purpose? meant the action of the mind, the dis-To this it may be answered. position, which expresses itself by the When Satan tempts man to sin, he external action. A malicious spirit is does it by presenting things in a false bad spirit, and odious in its own na-"light, presenting sin as a desirable

death, Satan perhaps thought he had accomplished his purpose. But how much was he mistaken! These were the very means which infinite wisdom had contrived to accomplish that work of redemption, and thus effectually to bruise the serpent's head, and destroy his power and influence,

REASONABLENESS AND IMPOR TANCE OF THE CHRISTIAN FAITH.

things, indeed, we know by intuition; some by experience, and some by reasoning and deduction. We know that we exist, and are rational, volun

thing. He is guilty of falsehood. || God caused those men to comply with God cannot lie. Therefore, God can- these temptations, and put his Son to not tempt man, in this sense. But besides being guilty of falsehood, Satan does wrong, when he uses his influence to make men sin; for two other reasons. He does what he has no right to do, and he does it with a wicked intention. The government of the universe is not committed to his hands. He has no right to do any thing himself, or to influence others to do any thing but what God has commanded. THE But when he tempts man to sin, violates the divine commands himself, FAITH, has of late ages, been a suband does what he can to make others ject of much derision, by men of scido the same. And besides, he acts ence, falsely so called, and vain Phiwith a wicked intention in all this. It losophers. But is it an unreasonable is impossible for any creature to do thing for God to demand, and for us to these things with any other than a give him our faith? Who among us wicked intention. But God does right can pretend to understand all things when he governs all his creatures and necessary to rational comfort and satall their actions, and causes whatsoev-isfaction, unless it be by faith? Some er comes to pass, because it is his prerogative to govern the universe, and he always designs and accomplishes good by what he does. He always acts according to the dictates of infi-tary agents. We know that we are nite wisdom and goodness. He knows sinful, vile and miserable; prone to what events will best promote the the worst of deeds, and exposed to the highest interests of the universe, and it greatest of human miseries; that we behoves him as the supreme governor are every moment, liable to death.to cause those events to take place. We may go far in the science of numAnd he uniformly brings to pass those bers, and measures, and proportions. events, and prevents all such as would By the medium of the senses, and by have a contrary tendency. He does reasoning on sensible objects, and on not assist Satan to accomplish his matters of experience we acquire a wicked purposes, but he makes use of certain degree of knowledge. We obSatan, as an instrument in accomplish- tain some information of the vast fabing his own glorious and benevolent ric, called the universe: But we know purposes. He so overrules all the ef- not, by the light of nature, whether forts of Satan and wicked men, as indeed it be a fabric, strictly speaking, to make them instruments in promo- or an eternal, uncreated system. It ting that very cause they intend to op- is " through faith we understand that pose. Satan intends to dishonor God, the worlds were framed by the word of but God intends to glorify himself. God, so that things which are seen, Satan will be disappointed, and even were not made of things which do ap his present seeming success, will only pear." It is also through faith that we serve to increase his ultimate confu- understand any thing, concerning the sion and disgrace. When Satan sought end of the world, and an eternal state. to accomplish the death of Christ, and On these important points, mankind tempted Judas and Pilate, and the greatly need instruction; and yet inJews to effect it, he meant to defeat struction can be embraced, only by the work of redemption. And when faith. Is it not reasonable, to look to

portance of it, in this world, is beyond || voking to God, as to despise his instrucall calculation; and it is the only tions, and hold it to be indifferent what source of a comfortable hope of im- we believe. mortal blessedness.

3. The christian faith, being highly The christian faith, therefore, is a reasonable, and infinitely important, most precious, as well as reasonable we are led to realize our infinite oblithing. It is a fruit of the spirit of God:gation, immediately and constantly to and it implies a principle of true be- exercise it. What command is more nevolence. It embraces an infinite just than this," Have faith in God? REDEEMER, who has redeemed sinners Or this "believe in the Lord Jesus to God, by his own blood; and ac- Christ? What but an evil heart, can cords with that holy law, which re- prevent our faith in Christ? quires, that we love God with all the heart, and our neighbor as ourselves. The christian faith is a powerful principle in the heart. It overcomes the world; and is a shield, which quenches all the fiery darts of the wicked.-Therefore,

Suppose a man, remarkably wise and benevolent, were at the head of civil government; should we not be under obligation to love him, and to confide in his wisdom and goodness? And are we not under equal obligation to love the Lord Jesus Christ, and 1. From this view of the reasona- confide in his wisdom and goodness? bleness and importance of the chris- What saith the scripture?" If any man tian faith, we remark, what a criminal love not the Lord Jesus Christ, let him thing it is to deride the christian reli-be Anathema, Maranatha." gion. The christian religion, in all its 4. Keeping in mind, that the imporbranches, flows from the christian tance of the christian faith arises from faith. This faith being established, all its connection with morality, we rethe institutions of christianity are e-mark the importance of proving the qually established; and woe be to the genuineness of our faith, by the rectiman, who speaks lightly of the chris-tude of our morals. "This is a faithtian religion!

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ful saying," said an Apostle "and these 2. From the subject, we also remark, things I will that thou affirm constantly, the importance of attending diligently that they who have believed in God, be to divine instruction. How is it possi- careful to maintain good works. Shem ble to believe and embrace the truth, me thy faith without thy works, and I without instruction? "How shall they will shew thee my faith by my works.” believe in him, of whom they have not Let all, who profess to love and heard? And how shall they hear with-embrace the Saviour, breathe his spirout a Preacher ?" it and temper; "and walk as he also walked. Herein," said Christ," is my Father glorified, that ye bear much fruit; so shall ye be my disciples. He that keepeth my commandments, abideth in my love; even as I have kept my Father's commandments, and abide in SELECTED.

If, in this subject, any imagine, that the wrong faith is set up; yet it must be acknowledged, that some faith or other is important. Belief and morals, we find, are inseparably connected.Salvation is certainly suspended on a cordial belief in the true God. "With-his love. out faith it is evidently impossible to please him." You make it a matter of high importance, to believe and confide in a WASHINGTON. Will you consider the living and only wise GOD, as unworthy of your attention and regard? Can there be geater sottishness? No thing, it is conceived, in the whole system of human wickedness, is so pro

For the Utica Christian Magazine. MR. EDITOR,

I have noticed a sermon, in a volume lately published by one of the most distinguished divines in our country, the sole object of which is to show, that christians receive no other bles

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sings, through the atonement of Christ, unto good works, which God hath bethan the forgiveness of sins. As this fore ordained, that we should walk in sentiment was contrary to that which I them." Titus iii. 5, 6. According to had always entertained, and also, to His mercy; He saved us, by the washthe generally received opinion of ing of regeneration und renewing of christians, so far as my information ex- the Holy Ghost, which was shed on us tends. As it came from an author of so abundantly, through Jesus Christ our respectable a standing, and such exten- Savior." In what sense are believers sive influence in this part of the chris-created in Christ Jesus, unto good tian world; and, as I conceived it to be works; and renewed by the Holy Ghost undervaluing the Saviour, and of dan-through Jesus Christ their Savior, if gerous tendency, if it were not true regeneration be not a blessing, which I resolved to "search the scriptures" they receive through the merit, or effiupon this point, with all that careful-cacy of his atoning blood? In 2 ness and candor, which the importance Tim. i. 9. we are taught that both the of the subject requires; and the result eternal purpose of God to save sinof this examination is a full conviction, ners, & their effectual calling or regenthat christians receive, not only the eration are effected in or thro' Christ. forgiveness of sins, but all the other "Who hath saved us and called us with blessings, which they enjoy, both tem- an holy calling, not according to our poral and spiritual, and that they ever works; but according to his own will enjoy hereafter, through the atone-purpose and grace, which was given us, ment of Christ. The following are the principal evidences, upon which this sentiment is established:

in Christ Jesus, before the world began."

By the same manner of expression, we are taught that the forgiveness of It appears that the various parts of sins, justification before God, and rethe christian's salvation are effected conciliation with him are received by Christ, through the merits of his through the atonement of Christ. (Col. atonement. If we consider the eternal i, 14) " In whom, we have redemppurpose of God, which is the first mo- tion, through his blood, even the forving cause of their salvation, we shall giveness of sins." Acts xiii. 38, 39. find that it was in or through Christ." Through this man is preached unto Ephes i. 4, 5." According as he hath you the forgiveness of sins; and by chosen us in him," (i. e. in Christ,)|| him, all that believe are justified from "before the foundation of the world, all things, from which they could that we should be holy, and without not be justified, by the law of Moses." blame before Him in love: having 2 Cor. v. 18. "Who hath reconciled predestinated us unto the adoption of children by Jesus Christ, unto himself, according to the good pleasure of his will." In what sense are believers chosen to a life of holiness in Christ, and predestinated to the adoption of children by Christ, if they were not cho-ing the forgiveness of sins, justification sen or predestinated to partake of these blessings, through the atonement of Christ, for the sake of what he hath done and suffered for sinners ?"

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us unto himself, by Jesus Christ." 19. "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." The expres sions in Christ, by him, and through him, in these passages, when respect

before God, and reconciliation with him, are supposed to teach us, that, these blessings are received thro' the merit or efficacy of his atonement. And do they not equally teach us when used in other passages, that all other blessings are received in the same way?

The next step, succeeding the justification of the believer, is that of his adoption into the holy family of God;

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