the moment a man is pardoned, he is also fully purified. That at conversion a new nature is implanted, and a considerable degree of purity infused, we allow; but, generally speaking, it is an incontestable truth, that much of the carnal mind, and of what is scripturally styled “the old man," yet remains. This is often seen in the stubbornness of our heart, in the waywardness of our will, in the vanity of our thoughts, in the earthliness of our minds, in the carnality of our affections, in the foolishness of our desires, in the wanderings of our fancy, in the bitterness of our spirit when persecuted or opposed, in our peevishness and discontent, in our impatience under restraint, in our writhing under the correcting rod, and often in an eager wish to be anywhere and everywhere except where Providence has placed us; a state of mind totally incompatible with perfect purity, and with complete submission to the entire control and will of Him who is the moral Ruler of the universe, and who cannot err. To some, these manifestations of heartdisease and evil may only appear as the innocent frailties and infirmities of human nature; but they are not so regarded by the Almighty, nor by those, the eye of whose faith is of greater calibre and compass, and who not only see the infinite holiness of God himself,-who is our great exemplar and pattern,-but the full depth and extent of that moral transparency and purity, which, according to his spiritual and holy law, he also requires of us in the inward man.

It may be laid down perhaps as an incontrovertible axiom, at least as far as the regenerate are concerned, that their view of the extent and hideousness of human depravity will usually be proportioned to the strength and range of their faith in the declarations of God's word concerning it, and to the consequent state of spirituality and purity in which they live, and which they cultivate. The stronger is our faith, and the clearer are our conceptions of the extent and spirituality of God's moral precepts, the greater will be the discoveries we make of remaining corruption in our hearts, and of the nonconformity to the divine character, mind, and will. The want of such faith, and consequently of such conceptions, constitute the basis of the distinction that exists betwixt the converted and the unconverted in their view of the depravity of the soul, and of the dangerous tendency and exceeding sinfulness of sin. In his natural state, man does not see these things in such strong light as he does when spiritually enlightened and renewed. There can scarcely be any doubt, that our view of sin, and the utter alienation of the heart from God, is far stronger after conversion than before it. It must be so from the nature of the change which has been wrought. Previous to conversion, man, not having true faith, is, as it were, without the spiritual eye, and cannot properly The monster sin, though in his heart and daily around him, does not stand out before him in that bold and awful position in which it really presents itself, and in which it ought to be regarded. Hence we often hear of the good heart, the kind disposition, and the innocency and amiability of many of the unsaved. This is not the view that God takes of the evil, neither should it be ours. things in existence that may appear very pure, and which, when properly analyzed and examined by tests suitable to their nature, are not proved to be so. Instance a drop from the stream. To the naked eye it appears limpid; but philosophers tell us, (as those well know who have seen the experiment,) that when beheld through

see.

There are many

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a powerful microscope, it is found to be full of animalcula; living creatures apparently devouring each other, and all in commotion, like the contending passions of the unrenewed heart. In the elegant, accomplished, mild, and unobtrusive unconverted individual, the mind may appear to be free from spot; but when such individuals are converted, and, by the eye of faith, apply the powerful microscope of revelation to the interior man, they see what they never conceived, at least to the same extent: they make great discoveries. Instead of innocency and purity, they find it to be a nest of iniquity, a cage of unclean birds," and little better than a house of demons; that out of it proceedeth almost every evil and every abomination that tongue can name or pen describe. Let every converted individual apply the divine word to the heart. Let him diligently examine himself, and discover every evil and every sin lurking there, and then apply to the all-cleansing blood of the Redeemer, and with the Psalmist exclaim, "Create in me a clean heart, O God; and renew a right spirit within me." (Psalm li. 10.)

2. As they regard the providence of God, in its beneficent aspect towards the good.

Every believer has a firm conviction that there actually is in existence, and in constant and mighty operation, what is usually denominated “a providence;" and this not merely general, but special and particular, "a wheel within a wheel," distinct from that which unites itself with all worlds and the maintenance of all things, though intimately and inseparably connected with it; and that this moves in a mysterious way," and is specially exerted with reference to every child of God. Nor is such a belief at all irrational or unscriptural. "The Lord reigneth," and the good man is assured, "that no weapon formed against him shall prosper;" (Isai. liv. 17;) that "the hairs of his head are all numbered;" (Luke xii. 7;) that "when the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him;" (Isai. lix. 19;) and that "his place of defence shall be the munition of rocks: bread shall be given him; his water shall be sure." (Isai. xxxiii. 16.) In the darkest moments he is able, by the eye of faith, to discover what the wicked cannot; and what, perhaps, would equally escape the notice of those whose faith is only weak. He can recognise the hand of God amidst the greatest gloom; and when all around is darkness, and cloud, and tempest, without one cheering beam or ray of comfort, he can believe and unite in the testimony of the pious and the great of olden time,-men who were strong in faith: "And we know that all things work together for good to them that love God, to them who are the called according to his purpose." (Rom. viii. 28.)

We have numerous and remarkable instances recorded in the Scriptures, of the Almighty, in a marvellous manner and in times of great extremity and peril, shielding from death and persecution, and amply providing for, his people who had strong faith. Thus it was with Moses amidst the difficulties and distress of Egypt. His faith was great, and this was the source as well as the secret of all his movements and his success. It gave him great spiritual vision and foresight, which induced, whenever Providence or duty called, instant action and uncompromising, fearless purpose; leaving the issue with God. And did the Almighty forget to honour his servant's faith?

Did he fail to stand by him in the hour of peril, or to realize his brightest expectations? He left him not, till he succeeded in effecting the emancipation of the Israelites from the galling bondage of Pharaoh, and had seen him safely out of Egypt at the head of six hundred thousand men, besides women and children, as their leader on the way to the promised inheritance. What wondrous and marvellous things did not faith there behold! Who have even dreamt of such stupendous scenes, such providences and achievements? What thunderings and lightnings! What hail-stones and tempests! What darkness and plagues! What fearful sights and sounds! What smiting of men and cattle! What deaths and desolation! What horrors in the field of Zoan! The very rivers are turned into blood! What a tragedy, as well as triumph, in the depths of the Red Sea! It was, indeed, a scene of terror; a fearful fall of many mighty men. "The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea covered them they sank like lead in the mighty waters." (Exod. xv. 9, 10.)

All these wondrous and startling occurrences were ascribed by Moses to Providence, their proper source and cause, which the atheistic and blinded Egyptian doubtless attributed either to chance, or to some great commotion in nature. Upon such a principle, the deliverance of that vast body of people, amounting, it is supposed, (including women and children,) to little less than two millions, is utterly unaccountable: but with the recognition of a divine Providence, all is clear and plain to the eye of faith. It is able to make great discoveries where reason cannot. It saw, from the very commencement, the hand of an extraordinary and supernatural interposition. This was discoverable not merely in the circumstances immediately connected with the exodus itself, and with their miraculous escape and passage through the Red Sea, but in all the succeeding and equally remarkable events that transpired, which were associated with their preservation and guidance in the wilderness, for so long a period. Who can think of "the pillar of cloud by day, and of fire by night," moving before them when they were to move, and resting where they were to rest; of the stream which gushed, contrary to the laws of nature, from the smitten rock, and which followed them so copiously; of the daily descent of manna from heaven, sufficient to sustain a whole nation; of their victories over the surrounding tribes, by whom they were assailed on the way; of their deliverance from the fiery flying serpents, and other evils; and also of the fact, that their shoes did not wear out, neither did their garments wax old, for forty years; together with their final settlement, as a great nation and people, in the promised land; without being powerfully reminded of the fact, as well as of becoming firm believers in the doctrine, of a special providence?

Cases might be multiplied from the Scriptures in illustration of this doctrine, were it essential. We could refer to Elijah's position when miraculously fed by the ravens in the desert for a whole year, and afterwards in the poor widow's house at Zarephath, by a constant miracle in the multiplication of the "barrel of meal and cruse of oil," for three years more during the great famine, and others. Enough, however,

has been advanced to establish the doctrine, as well as furnish a sufficient illustration of the point in hand.

3. As they regard the work of God in its diffusive and aggressive character.

By this is intimated God's evangelical operations which he is diffusing through the world, in connexion with the economy of the cross, for its conversion. That there is such a work, few will question; and that it is diffusive in its character, even the infidel will not dispute. It is too palpable and manifest to be successfully contradicted. This peculiar feature in God's work is beautifully indicated, as well as strikingly exemplified, by our Lord's metaphor of the leaven and the meal. (Matt. xiii. 33.) The leaven which the woman "hid in the three measures of meal" was from its very nature diffusive; and hence it operated, by certain well-known chemical laws, till "the whole was leavened." So is it with Christ's kingdom or God's spiritual work in the earth. It is diffusive, and consequently aggressive. This constitutes the very essence of its genius and design, as deeply stamped and impressed on all its constituent parts by God himself. There are two senses in which, in connexion with such a work, great faith, by the light of revelation, makes great discoveries.

(1.) The first is in reference to its occasional revival in certain countries or localities when in a state of depression or decline. In darkest times, when the work of God has been exceedingly low in any particular place or nation, so low that it has been almost ready to expire, God has generally had a few who have retained their spiritual life, and kept the lamp of faith burning amidst surrounding gloom, so that they have been able to discover when he was about again to revive his work, to resuscitate his almost-expiring church, and to grant them an increase of numbers, and a special visitation of divine grace. Those who have great faith, and live near to God, are often favoured with special discoveries, of which those are destitute who have not the same faith, and who do not cultivate that intimate communion and fellowship with their Maker. Great faith perceives from the word of God, however depressed that work may be, that he will never finally abandon it; and having learned, wherever it exists, not to "despise the day of small things," it watches for and anticipates its revival as constantly and earnestly as "they that watch for the morning." Could this principle become incarnate, and have a voice, its language would undoubtedly be, "O when shall the day break, and the shadows flee away?" The work of God, perhaps, was never lower at any period in this world than at the time of the general deluge, when all the church that God had on earth was comprised in the members of a single family, and that family was centred in the ark. Yet did not God abandon it. It was safely preserved amidst the storm. While the world perished, that little church was kept alive.

In succeeding ages, under the post-diluvian and Mosaic dispensations, there were frequent revivals and extensions of this work; there were periods when it was reduced almost to annihilation. Thus it was in the days of Ahab, when nearly the whole of God's chosen people had become idolaters. Yet even then Jehovah had an Elijah, and "seven thousand" beside, who had not bowed the knee to Baal. (1 Kings xix. 18.) And did he abandon it at that time? No. Though the

work was in a very low state, Elijah knew that God would again revive it; and so he did, though the Prophet had to flee for his life. He saw, by faith, that the great drought was sent as a corrective to bring the people to repentance. Those who are familiar with the Scriptures will remember how this was accomplished; and how, after Elijah had left the widow's house at Zarephath, and had returned to his country by his Maker's command, astounding the wicked Ahab, the persecuting King, as much as if he had risen from the dead, he succeeded, on Mount Carmel, by faith and prayer, and in the sight of assembled Israel, in effecting, first, the complete overthrow of idolatry, together with the destruction of all the false prophets who fed at Jezebel's table; and, secondly, the removal of the great drought by the descent, in a short time afterwards, of the genial showers of heaven in great abundance. That was, indeed, a revival on a large scale in a twofold sense. The nation was reclaimed from their idolatry to the acknowledgment and worship of the one true and living God; while the whole thirsty and parched land in the material world was universally and plentifully refreshed by the long-looked-for, welcome, and teeming shower.

(2.) Another sense in which great faith discovers much connected with God's work, is in reference to its universal diffusion in the latter day. Great faith regards this in no problematical light; not as merely probable, or possible, but as absolutely certain. This is founded, not only on the promise of God, and on his fidelity in the fulfilment of his word, but on his power to do it, and on the might of his Son as a great moral conqueror. There have been numerous champions in the world at different times: we read of a Nero, a Xerxes, an Alexander, and a Napoleon; but none have appeared on earth comparable to Christ. These achieved many victories; and, as is well known, planned and devised various others which they were unable to accomplish. But shall it be so with the Saviour? Has he constructed schemes merely to see them frustrated? He has devised his plan, and in that plan has specified the world as the theatre of his contests, and the scene of his triumphs. He has said, "Europe shall be mine, and Asia, and Africa, and America, and every island of the sea;" and they shall, "for he must reign till he hath put all enemies under his feet." (1 Cor. xv. 25.) The day shall come, "the bright millennial year," when every soul of man shall be rescued, and "all shall know the Lord from the least to the greatest." (Jer. xxxi. 31.)

To the eye of an infidel this may appear improbable, if not impossible. Judging from the present aspect of affairs, he may think it can never be. The following question is often put on this subject by this class of men:-"Why is it, if Christianity be of God, and is destined to fill the earth, that it is, after the lapse of eighteen centuries, so partially diffused; and that, confessedly, there are even now six hundred millions of our fellow-creatures who never heard of the name of Christ?" The question certainly is pertinent; but it comes with no good grace from such a quarter,-from men who in every age have laboured to crush it, and prevent its spread. Let it be asked, Has Christianity had at all times fair play? Was it thus favoured when, as computed by historians, fifteen millions of its most faithful adherents perished under the first ten pagan persecutions; and subse