tested miracles. The doctrine he taught, was the most noble system of heavenly truth, iñfinitely honourable to the perfections and government of God, and most useful and beneficial to men, suited to relieve them under their tormenting fears and heavy burdens, and to dispel their moral darkness; to remove their guilt, to purify them from defilement, and to raise them to the animating hopes of a glorious and blessed immortality. And that he might act up to his character, as the Captain of salvation, he showed them, under all discouragements of their Christian course, to fix the eye of the mind on him, as the "Author and finisher of their faith." And then, as the utmost exertion of his own infinite compassion and love, laid down his life, that he might redeem them to God by his blood, and open a new and living way for them into the holiest of all. After which, he arose from the dead, and entered into heaven as their forerunner, received the honours that were the just rewards of his victory and triumph, leaving these admirable words for the encouragement of all his faithful followers: "In the world ye shall have tribulation: but be of good cheer, I have overcome the world."

And now, what character ever appeared among men, that deserved universal attention and regard, if this does not? Here is the highest dignity, and the most exalted office united, in the same person, who came on the most wonderful, as well as gracious design, in which our everlasting welfare is immediately concerned. May not God justly expect, that the Redeemer's person and character, doctrine and example, resurrection and ascension, should engage us seriously to consider whether we are to treat him as a magician and impostor, or as the Son of God and Saviour of men. Can contempt and disregard of the command to believe on the Lord Jesus Christ, be inno

cent and justifiable, or is it not becoming the Majesty of God to punish so high an indignity offered to his own Son ?

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And therefore that any doctrine which tends to cast a reproach on his essential glory, or on the personal glory of the Father, the Son, and the Holy Ghost, ministers will studiously avoid, as altogether contrary to the Scriptures, the manifest design of which is to set these forth. Enlightened and pious ministers will be careful not to deliver any thing but what is agreeable to the analogy of faith. There are several great and important truths plainly revealed in the Bible, and which are to be found every part of it; to deny these, would be to recede from the well-known and generally received interpretation of this book. It is supposed, that Christian ministers believe these doctrines, and, in some measure, understand the mind and will of God in them; and, therefore, such opinions as are not consonant to these, are contrary to the analogy of faith, and have a tendency to sap its foundation. The Holy Scriptures being the only and sufficient rule both of faith and practice, whatever is not contained in them, nor may fairly and clearly be proved thereby, is not to be required of any man as an article of faith, or be deemed requisite to salvation and eternal life.

Example 2. That they will not separate living faith in Christ and a present salvation in the believer, but hold and maintain them consistently, according to the testimony of the Holy Scriptures. Faith, in the primary signification of the word, is nothing more than the assent of the mind to the truth of a proposition, on reasonable evidence and believing in Christ, in this sense, is a persuasion of the truth of what is related and declared of him in the Scriptures. But the faith generally meant in the New Testament, and which is connected with salvation,

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and said to be the fruit of the Holy Spirit, is something more necessary and valuable than a mere faith of assent; it includes those right affections and gracious dispositions of mind, which a conviction and belief of the truths of the gospel might reasonably be expected to produce. This notion of faith may be illustrated by considering it with regard to the different objects with which it is conversant, whether past, present, or future. If future things be the objects of our faith, it represents them according to their real importance, and impresses them on the mind as if they were present. Hence, says the apostle, "Faith is the Tosas subsistence of thingshoped for, the λyxos conviction of things not seen."— Again: if a God of infinite perfections is the object of our faith, we shall then admire and adore his wisdom, esteem and celebrate his goodness, and fear and reverence his power; when we consider his authority, we shall submit to it, and his grace, we shall glorify it. Thus again; if the Lord Jesus Christ be the object of our faith, it produces in the mind those devout affections and high regards that are correspondent to those several characters that he bears; and that gracious state of mind leads to a holy and obedient life. In the case of a real Christian, this truth is plainly exemplified; in his feelings and actions resulting from living faith in Christ. From hence it evidently appears, that the faith necessary to salvation, or that believing in Christ which is connected with our being saved, includes those dispositions of mind which a hearty and thorough persuasion of his being a divine person, and commissioned by God to be the Saviour of men, and of the truth of his gospel, is suited to produce.

The salvation connected with faith undoubtedly refers to the recovery of mankind to the favour of God, and

their qualification for enjoying him as their portion and happiness. It supposes the fall of man by the transgression of our first parents, the guilt we have personally contracted, and the misery to which we are exposed: and being born under the power of a depraved nature, and continuing to indulge corrupt inclinations, we gradually increase our aversion from God, and all that is holy and heavenly; for "the carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be." And during the prevalence of this disposition, we are unavoidably objects of divine displeasure; and before we can be capable of that exalted happiness, which consists in the favour and enjoyment of God, there must be a removal of his displeasure against us, and of our disaffection to him; in order to which, our Lord Jesus Christ was appointed a mediator between God and

man.

Our Saviour removes the displeasure of God. For his rights, by our manifold transgressions, had been so impiously invaded, that he thought it not honourable to his perfections to pardon our iniquity without a sacrifice of atonement, and judged no other besides that of his own Son worthy his acceptance. Him, therefore, "he set forth to be a propitiation," and "has reconciled us to himself" by Jesus Christ. Christ, as mediator, removes also the disaffection on our part, by the operation of his Spirit, enlightening the mind, awakening the conscience, subduing the power of sin, and subjecting the whole heart to God. In order to this, he has appointed proper means and institutions, for the removal of their enmity to God, who are under divine teaching and influence, and for forming them to sentiments and dispositions that are heavenly. The apostle Paul says, "After that the kindness and love of God our Saviour toward man

appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour." And at last our salvation becomes complete, in the favour, likeness, and enjoyment of God. It is this salvation the gospel holds forth to us, in its free, full, comprehensive sense, the more effectually to impress our hearts, interest our affections, and secure our regards to it; and we are obliged seriously to consider, and thankfully to embrace it, in all the variety of representation that is there given us of it.

Now, there is a connection between faith, as before explained, and conscious salvation—also a peculiar fitness in that connection. The most solid foundation is laid, and sufficient evidence offered, for such a faith as is required of us. So the objects of this faith are most worthy of our regard, and therefore if we give not the attention which is due to their importance, and which is requisite to render the evidence attending them effectual to our conviction, we must be unworthy of the salvation that is graciously offered us. All the objects of our faith, as Christians, which are necessary to salvation, are of the highest importance, and deserving of all imaginable attention and regard.

Let us consider, that believing in the Lord Jesus Christ is connected with salvation, because it is in its own nature absolutely necessary, as a condition, to qualify us for partaking of the blessings of the gospel. What pretence can we make to salvation, while we are destitute of that disposition of mind, which is essentially requisite for enjoying it? And surely no man will deny, that while we continue in a state of disaffection to God, and are enemies to him in our minds, by