of the world. It is faith in a crucified Redeemer, or, to adopt the apostle's words, "faith in his blood;" and this doctrine corresponds with the declaration of our Lord himself—“ As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, (on the cross,) that whosoever be-. lieveth in him, (that is, I conceive, whosoever places his reliance upon him as the atonement for sin) should not perish, but have eternal life :" John iii, 14, 15: comp. Rom. v, 1. 9. While, however, the justification of the sinner, through faith in a crucified Redeemer precedes the work of sanctification, its close and inseparable connexion with that work is evinced by the fact, that, in the economy of God's spiritual government, this very faith is the constituted means, through which we obtain the gift of the Holy Spirit. In the preceding Essay, I have endeavoured to prove from Scripture, that the channel through which the Spirit flows to man is Christ crucified; and I am now remarking, that it is through faith in Christ crucified, that we, on our parts, are enabled to receive the Spirit, and are brought under his regenerating and sanctifying influence. "Christ," says the apostle Paul, "hath redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on the Gentiles, through Jesus Christ; that we might receive the promise of the Spirit through faith:" Gal. iii, 13, 14. "If any man thirst," cried Jesus himself, "let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water:" John vii, 37, 38: comp. ver. 39. Those only can truly be said to "eat the flesh of the Son of man, and drink his blood," whose whole reliance for salvation is placed upon him, as the sacrifice for sin; and these are they who receive the "Spirit that quickeneth"-who dwell in Christ and know Christ by his Spirit to dwell in them-who, through the Spirit, are made alive unto God in this world, and, therefore, live for ever in the world to come: John vi, 53-63.

Lastly, let it ever be remembered, that the faith in Christ, which is thus frequently declared to be the means of our salvation, and which procures for us the sanctifying effusions of that Holy Spirit by whose influence it is itself originated, is not the mere conviction of our understanding, that Jesus was the true Messiah, or that he made an atonement for the sins of the world. Such a conviction, although desirable and needful, is in itself a dead faith. The devils themselves could confess that Jesus was the Christ, the Son of God; and we read, that "they also believe, and tremble:" James ii, 19. Saving faith in Christ is a living and active principle, implanted by a divine

hand in the soul, through which, as penitent sinners, we draw near to Jesus-accept him as our only Saviour-spiritually feed upon him as upon the bread of life-and cast ourselves, without reserve, on his merits and mercies. This is that faith which "worketh by love;" and, while under the influence of that Christian grace, it fixes itself with humble confidence on Jesus as the great sacrifice for sin, it does not stop here, but embraces the Lord of glory in all his other gracious offices, as our Lawgiver, our Pattern, our Intercessor with the Father, our Sympathizing High Priest, our omnipresent Helper, our Shepherd, and our King. Finally, the believer who has been enabled thus to accept the Gospel and its mighty Author, is led along by a gentle yet powerful hand, to walk by faith in the Son of God-to live as the devoted servant of the Lord Jesus Christ -to "follow the Lamb whithersoever he goeth!"

Let us now briefly review the contents of the present dissertation.

The doctrine of Scripture, that belief or faith, considered as a principle of action, is indispensable to the religious life, and therefore to our eternal well-being, is in perfect analogy with the known course of God's government over the world; for faith has respect to those things which, though probable, are not absolutely known to us, and especially to the truth of testimony; and it is obvious, that in this point of view, all men are under the necessity of walking by faith.

The subjects of religious faith are various, but its only true and proper object is God.

In requiring of us faith in himself, God deals with us as with reasonable creatures, for he has imparted to us, by the light of nature, ample evidences of his existence, his goodness, and his moral government.

To place a full reliance of the soul on that Being whom our reason has thus discovered, is a duty which the plainest principles of the same reason prove to be required of us, and which in the Bible is insisted on, as fundamental and essential.

Although this trust in God may, through grace, be exercised by persons who possess no other information on divine subjects, than that which they derive from natural religion, yet the declarations of Scripture respecting faith, have been, in all ages, addressed to that part of mankind, who have enjoyed the light of an outward revelation. With such as these, a belief in revelation (i. e. in the word of the Lord) is an essential part, or necessary consequence, of an acceptable trust in God. Hence, the blessings promised by the Gospel of Christ are offered only to believers in that Gospel. And here, also, God deals with

us as witle reasonable creatures; for he does not require of us faith in revelation, without, at the same time, bestowing upon us the signs of miracles and prophecy, together with internal moral evidences, in order to convince us that he is himself its Author.

Faith, when by no means extensive as to its subjects, may nevertheless be powerful in operation, as is evinced by the history of numerous patriarchs and prophets who lived before the Christian era.

Under the light of the Gospel dispensation, however, the faith of the consistent and well-instructed believer apprehends the whole scheme of evangelical truth. It is directed to the Father, to the Son, and to the Spirit, as to its equal and inseparable objects: and since God was in Christ, reconciling the world to himself, it follows that, among those to whom the Gospel is proposed, they only rightly believe in the Father, who believe also in the Son.

The faith by which the Christian is saved, is indeed very frequently declared to be faith towards our Lord Jesus Christ, the Saviour and Redeemer of men. As sinners, we are justified before God, by placing our reliance on the Messiah, whom the Father sent into the world to make an atonement for the sins of mankind,-who loved us and gave himself for us.

This faith is the means through which we receive the Holy Spirit, by whom we are regenerated and sanctified.

Lastly, a saving faith in Jesus is not merely intellectual-it springs from the heart, works by love, gradually accepts the Saviour in all his offices, and gently constrains the Christian to take up his daily cross and FOLLOW CHRIST.

And, now, before we bring this section to its conclusion, it is desirable that our most serious attention should be directed to the contrast so clearly drawn in Scripture, between the respective effects of believing, and of not believing, in the Gospel, and in Christ. "He that believeth and is baptized shall be saved; he that believeth not shall be condemned:" Mark xvi, 16.

"He that hath the Son hath life; and he that hath not the Son of God hath not life:" 1 John V, 12. "He that believeth on the Son hath everlasting life; and he that believeth not on the Son shall not see life; but the wrath of God abideth on him :" John iii, 36.

The awful passages of Scripture may be regarded as the plain and positive enunciations of a divine decree; and this decree will, I believe, be found, on examination, to be both reasonable and just.

That it is reasonable will presently appear, from the consi

deration of the actual condition of unregenerate man. We are by nature the children of wrath. Prone to iniquity, and transgressors from the womb, we are alienated from God who is the source of all happiness; and, in the world to come, eternal separation from him, and, therefore, eternal misery, is the appointed consequence of our evil doings. Now, God has ordained a plan of divine mercy and wisdom for our redemption -a plan through which we may be reconciled to his favour, and delivered from guilt and sin; and faith is that principle in the human mind, by which alone, (according to the known constitution of our nature) this plan can be accepted and applied. Since, then, the believer accepts the mercy of God in Christ Jesus, and applies it to his own condition, it follows in reason, that the believer is saved; and, on the other hand, since the unbeliever rejects it, and refuses to avail himself of its provisions, it equally follows in reason, that the unbeliever is not saved. He is subject, like other men, by nature, to the wrath of God: and, since he neglects or refuses to avail himself of the only means by which that wrath can be removed, the consequence is plain and inevitable-the wrath of God abideth (or continueth) on him.

When the halt, the withered, the sick, and the blind, surrounded the Son of God on earth, those of them who believed in his mercy and power, drew near to him that they might be healed; and the capacity of receiving the desired blessing was, in every one of them, in exact proportion to the measure of his faith. "According to thy faith be it unto thee," was the natural, the necessary law, upon which the Saviour uniformly acted in dispensing these external benefits; and, in the order of God's providence, where there was no faith, there could also be no And thus it is with all mankind. In a moral and spiritual point of view we are, without a single exception, corrupt and diseased; and except we are healed, eternal death is our inevitable allotment. Now, the Redeemer of men is our only physician, and his Gospel our only remedy. If, then, we are destitute of faith in him—that is to say, if we are destitute of the motive of action, by which alone we can draw near to the physician, and accept his remedy-we must abide by the consequence; we must, in the very nature of things, die of our dis

cure.

ease.

And, secondly, the divine decree which we are now engaged in contemplating is in its nature moral, and, therefore, in its principle, undeniably just. It is not the helpless and the ignorant-it is not those who have never been visited with the clear light of revelation-who are the objects of its condemn

ing clauses. Much less is it to be imagined, that these awful declarations are directed against a class of persons, who, though for a time encompassed with darkness, and vexed with doubts on the subject of religion, are honestly and earnestly engaged in pursuit of the truth; or who, being convinced of it, are nevertheless so painfully sensible of their lost condition, that they venture not to appropriate its glorious promises. Such persons may surely be encouraged, with all prayer and supplication, to persevere in their course" to follow on to know the Lord," for "the meek will (God) guide in judgment, and the meek will he teach his way;" (Ps. xxv, 9;) and, while from those who are "wise and prudent" he hides the secrets of his redeeming love, he is still graciously pleased to reveal them "unto babes:" Luke x, 21. That which the Scripture so peremptorily condemns, is neither the unenlightened intellect, nor the infirm and morbid Spirit, but " AN EVIL HEART OF UNBELIEF IN DEPARTING FROM THE LIVING GOD:" Heb. iii, 12. Now, this evil heart of unbelief is distinguished by certain plain characteristics, which afford an ample evidence of the immorality of the unbeliever, and, therefore, of the moral nature-the essential justice of the decree by which he is condemned. These characteristics are pride, negligence, and a love of darkness as a cover for sin.

Of all the evil propensities which infect our fallen nature, none are more prevalent than pride; and, since man is naturally proud, he is also naturally infidel. He believes not the Gospel of Jesus Christ, because he is too much occupied with himself, and too well satisfied with his own wisdom and righteousness, to be capable of any just apprehension of the suitableness of that Gospel to his own condition. Conceiving himself to be "rich and increased with goods," and in “need of nothing;" (Rev. iii, 17;) he is exalted against the knowledge of God, and spurns the humiliating tidings of his own vileness, and of salvation only through a crucified Redeemer. And this condition of proud unbelief is inseparably connected with the spirit of rebellion—the spirit which determines us to be our own masters, and to reject the government of our almighty Creator. "Be astonished, O ye heavens, at this, and be horribly afraid; be ye very desolate, saith the Lord; for md people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water!" Jer. ii, 12, 13.

The lofty and rebellious spirit of the unbeliever, in the second place, is evinced by nothing more commonly or more clearly, than by his negligence of religion. The information