dium of divine approbation, altogether distinct from self-will or self-love.

The infidel or deist,-who pretends his human reason is his only guide,-to be consistent with himself ought not to make use of any part of the knowledge he attains, from the Scriptures; because there must be as much reason to doubt the promises they contain, as any other part which stands in the way of his favourite system.. For however the moral doctrines of Jesus Christ may be exalted, and his example recommended by a person of this description, yet will he never be found to promote or encourage, but often to deny, a belief in the Redeemer's influFaith being thus discarded, and man left to complete his salvation by his own works alone, to him there certainly can appear no ne. cessity for a Mediator or Saviour.

ence.

If we would act according to right reason, we should endeavour that our judgement respecting faith and morality should correspond with the Scripture system. The cause of vital Christianity has been much injured by not fixing our attention here. Many, for instance, lay so great stress nominally on faith, that they neglect the very means by which our faith becomes effectual while, on the other hand, there are some who build so much on outward works,which is all that man can pretend to,-that they

do not pay due regard to faith; and, by running into an opposite extreme, are in danger of falling into a dependence on self-righteousness. "God, I thank thee I am not as other men!" &c. Luke xviii. 11.

Addison says, "A man cannot be perfect in his morality who does not support it with Christian faith." It is equally certain no article of · Christian faith can oppose morality; therefore the greatest friend to morality or natural religion, cannot possibly apprehend any danger from embracing Christianity; and, if he be sincere, must soon unite with those who profess its principles.

It is notwithstanding acknowledged most fully, that morality is indispensably necessary as an outward evidence of faith. At the same time, faith is the only means of making that morality effectual.

Thus is faith the ground-work of Christian salvation; though we are not required blindly to receive it in opposition to reason; for Jesus Christ established it by his miracles: "If I do not the works of my Father, believe me not." And the evidence of his miracles is so incontestable, that whoso disbelieves them when he has had the privilege of consulting the Scriptures, one would think has a mind altogether incapable of conviction.

SECTION VI.

CHRISTIAN EXPERIENCE THE RESULT OF FAITH.

It has been said by Polybius, "that the greatest divinity which nature ever discovered to mortals is Truth; and she appears to be endowed with the greatest power. For notwithstanding all combine to overwhelm her, and every art and artifice are employed on the side of error to effect this conquest, yet I know not how it is, that by her own native energy, through all these difficulties she makes her way into the human mind ;" and, it may be added, would keep her empire in the heart of man, were he willing to be governed by her dictates.

Truth is that universal principle which would - cement and unite the whole race of mankind. It is the one thing needful, that directs the soul in the emphatic language, "This is the way, walk ye in it."

It is indeed the pearl of great price, which can be purchased only by the sacrifice of the pride, ambition, self-will, and the corrupt conceptions of man. Were he unreservedly to obey

its discoveries, he would find "it would teach as never man taught," and lead into paths of uninterrupted peace. Such indeed is Christian experience; which, as has been before said, makes a man at first appear a fool in his own eyes, and oftentimes in the eyes of others. This may arise from that disposition in our compound nature, which has a tendency to lead us to place too great a confidence in the opinions and judgement of men ;-a disposition which naturally sticks close to us for a considerable time after we have seen the beauty and excellence of this glorious, dispensation.

Many there are who remain here for a time as on a poise: they receive the Gospel message with gladness; are elated at the sweetness, comfort, and consolation it affords; take some steps towards a renunciation of all inferior enjoyments; and, were they not observed by others, perhaps would still proceed: but there are many obstacles in the way.

The thoughts of becoming singular and abstracted from the world, and a latent spark of worldly prudence, which if given way to, renders us averse from a dependence and total surrender of all we possess, or are, unto him, to whom a little reflection must convince us that all things really belong. As also that covetous de

sire of retaining two kingdoms: but "Ye cannot serve God and mammon." By which word mammon is not meant outward riches alone, but also the love and friendships of the world; the esteem of men; and a cowardly fear of offending them. Ambition and a love of fame, under various glosses and colourings, all come equally under this denomination. A powerful adversary takes the advantage of those who thus stand wavering, and who unwisely prefer worldly gratifications, under whatever form they may appear, to those durable riches, which would even cause them to enjoy the blessings of this life in a more eminent degree, than they can do when oppressed with the evidence in themselves, that they have preferred the esteem of men to the love of God. Should this continue to he the case, the light which these have been favoured with gradually becomes darkness, and error necessarily follows; and thus many of those who were intended to have filled exalted stations in the church and family of Christ, may be compared to him "that received the seed with joy; but, falling into a stony heart, for want of soil it could not take deep root; so that though they believe for a while, yet in time of temptation and trial they fall away."

There are also some who have proceeded