wicked works, we are unprepared for the enjoyment of his gracious presence. While destitute of faith in Christ, we cannot apply to God for pardon and acceptance, in the way that the gospel prescribes; for we shall never draw near to his throne in Christ's name, as the gospel directs, till we give credence to his commission, nor ever think of making use of his mediation, unless we esteem him appointed and authorized of God to the office of mediator. The gospel is very properly called "the grace of God that bringeth salvation," as it "teaches us to deny ungodliness, and worldly lusts," and that “ we should live soberly, righteously, and godly in this present world." But it cannot bring salvation, if it do not thus teach and instruct us; and how can it be said to teach and instruct us, whilst we do not believe it? And what is the powerful motive, by which these instructions are to be enforced on our minds, but the expectation of the "glorious appearing of the great God and our Saviour Jesus Christ." But what foundation have we for such an expectation, if we disbelieve the gospel? Men may pretend that the light of reason is sufficient to satisfy us of a judgment to come, and a state of everlasting recompense: but it has never yet been found in experience, to give men such a satisfaction of these things, as to engage them to deny ungodliness. Whereas nothing can be a more effectual motive to every branch of pure and undefiled religion, than the firm and unquestionable assurance of the appearance of the great God and compassionate Saviour, "who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Accordingly, we find faith, with the highest reason, spoken of as the influencing principle of every other grace and virtue. "Add to your faith virtue, and to virtue knowledge, and to

knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly-kindness, and to brotherly-kindness charity." We are required to add these as a superstructure to faith, as a foundation. Thus now we see, in these considerations, the connection there is between faith and salvation, together with the fitness of that connection.

Hence we may infer, that the right understanding and serious consideration of the Scripture doctrine of faith in Christ, is of great importance both to ministers and people. If faith in our Lord Jesus Christ is necessary to salvation, nay, is the sum and substance of every thing that is necessary to it, ministers should not be ashamed to preach according to this model, nor people be offended at such preaching. But ministers should take care to preach faith in Christ in its true light, not as a notion in the head, not merely as an act of the understanding, but as a gracious disposition of the heart, receiving and embracing the Lord Jesus Christ, in all his characters and offices, and desirous of obeying all his commands, and imitating his example. This is the only way of being saved by him. Faith in Christ is the spring and principle of divine life in the soul; it is designed to support and cherish, to animate and invigorate, all the other Christian graces. And it is certain,

a Bishop Horsley, Dr. Priestley's successful antagonist, throws great light on this subject: he says, 66 As to preaching morality, it is true that it is the duty of a preacher of the gospel to press practical godliness upon the consciences of men, but I never hear it without extreme concern from the lips of a divine, that practical religion and morality are one and the same thing; this is reducing practical Christianity to heathen virtue, and sermons to mere moral essays; but, on the contrary, let us make a proper use of our high commission; let us publish the word of reconciliation through our Redeemer, and propound peace and pardon to the penitent by him, and while we inculcate moral duties upon scriptural motives, we properly unite faith and practice together."

that all moral duties have the most firm and lasting foundation, when they are built upon a sincere belief of all the essential doctrines of Christianity; and are most likely to be regarded, when recommended on Christian principles, and enforced by Christian motives.

When faith in Christ is scripturally preached, then, I would say, let the hearers be excited to the most solicitous concern for their own salvation. In order to this, let them beware of infidelity, of treating faith in Christ as a useless and unnecessary thing; this is the reigning vice among many of the present age. of the present age. Natural religion, so called, is thought to be sufficient, and therefore the gospel is superseded. Let us suppose, for argument's sake, that the main branches of our duty to God and man are discernible by the light of reason, in such a nation as this; yet are they so, where the gospel never came ? Have not the deists among us settled and adjusted, refined and improved their notions of morality by the Christian revelation? and is it grateful and honourable in them to reject it, after receiving so great a benefit from it? But whatever notions of morality our modern infidels may pretend to have, it is visible in experience, that very few, if any of them, conscientiously regard the duties of either the first or second table, after they have renounced Christianity. Nay, it is evident, that they generally run the utmost lengths of licentiousness and immorality, when they have got rid of the restraints they are laid under by the Christian religion. But, for the sake of argument, if we should suppose our obedience to the moral law ever so perfect, yet if God has appointed, we should approach him, and expect grace from him only in and through the Lord Jesus Christ, and has given us undeniable evidence of such appointment, how can we hope for acceptance any other way?

As we have forfeited all just claim to his favour, by our manifold transgressions, he may certainly dispense his mercy on such terms as he judges honourable to his own infinite perfections; and if we were truly sensible of the vast weight and importance of our salvation, we should humbly and thankfully receive it on these terms; especially, as we are assured if we do not, it will be awfully resented, as the most daring affront of the divine wisdom and mercy. "He that believeth not the Son shall not see life; but the wrath of God abideth on him."-" He that believeth not shall be damned."

Example 3. That they will never deliver any doctrine which has not a tendency to promote practical godliness. Operative piety is declared to be one great end for which Christ, the Divine author of the Christian religion, came into the world. St. Peter says, "Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." St. John declares, "For this purpose the Son of God was manifested, that he might destroy the works of the devil." This heavenly teacher, in the whole course of his ministry, always prosecuted this end. By his private and public discourses, he exhorted all to repent, saying, "I am not come to call the righteous, but sinners to repentance." In his admirable sermon on the Mount, he has taught men the most pure and sublime morality. All his doctrines and precepts have a tendency to promote inward holiness, and were undoubtedly delivered by him with the design to make people virtuous. What can more directly tend to promote a holy life, than those notions of God with which the Christian religion furnishes us? He has taught us to believe in one God, who is an immense Spirit, perfectly holy, as well as infinitely good; who views all our thoughts and actions, and is "of purer

eyes than to behold evil, and cannot look on iniquity." From such premises, St. Peter says, "As God, therefore, who has called us, is holy, so ought we to be holy in all manner of conversation." No doctrine of the Christian religion is merely speculative, but is designed to produce in us a holy disposition, and lead us to a regular practice. In particular, the doctrine of the resurrection and a future judgment, suggests to us the necessity of keeping our bodies undefiled, and to be upright in our whole conduct. St. Paul, considered both as a Christian and an apostle, states the doctrine of the resurrection, and then mentions how it influenced and governed his own conduct. "There shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself to have always a conscience void of offence toward God, and toward men.' As for the precepts of Christ, there is not one of them but what forbids some sin, or commands either the practice of some particular virtue, or substantial piety in general. This is so obvious to every one, that it is unnecessary to bring forward particular instances. And what can be the design of such pure doctrines and laws, but to make all those who profess the Christian religion holy in heart and life? Our Saviour gives no encouragement to any man to hope for salvation by him, unless he observes his laws, and obeys his precepts.

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As our Saviour has by his doctrine and precepts taught us to be practical Christians, so he has by his example allured us to it; his conversation was agreeable to his instructions, and tended to promote a sincere regard to the will of God. He set a most perfect example of all private, social, and moral virtues, and has therefore by his spotless life shown us the nature, necessity, and practice of true godliness; and that we ought to walk as he