never draw near to Him in the name of Christ, as they direct, till we give credit to his Divine commission; nor ever think of availing ourselves of his mediation, unless we esteem him appointed and authorized of God to the office of Mediator. The Christian religion is very properly called the "grace of God that bringeth salvation," as it "teacheth us to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly, in this present world." But it cannot bring salvation, if it does not thus teach and instruct, and how can it be said to teach and instruct us, while 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 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 any one instance to produce such a satisfaction of these things as to induce 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 a future judgment, and the righteous distribution of everlasting rewards and punishments, by the Lord Jesus Christ, "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 represented, with the highest reason, as the influencing principle of every grace and virtue: which we are required to add as a superstructure to faith, considered as a foundation. "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." Thus we see, in those considerations, the connection existing between faith and salvation, together with the propriety and utility of that connection.

From whence we may infer, that if faith in our Lord Jesus Christ is thus essentially necessary to our salvation, ministers should not fail to preach according to this method, nor professing Christians be offended at such preaching. But ministers should take great care to represent faith in its true light, not merely as an act of the understanding, but as a right disposition of the heart, suited to Christ as a Redeemer and Saviour. We should be very desirous of attending to Christ in all his offices, of receiving and embracing him in the whole extent of his character and work, of obeying his commands, and imitating his example. Let us remember, that faith, as it acts immediately on Christ, is the great spring and principle of promoting Divine life in the soul; that it is designed to support and cherish, animate and invigorate all other Christian graces. And it is certain, that all moral duties have the most

stable and lasting foundation, when they are built upon a belief of the great doctrines of Christianity, and are most likely to be regarded when recommended on Christian principles, and enforced by Christian motives.

What has been. stated should excite in us the most solicitous concern for our own salvation. To secure this, we must beware of infidelity, of treating faith in Christ as a useless and unnecessary thing. This, alas! is predominant even in the present age. Natural religion, as it it called, is thought by many to be sufficient for salvation, and therefore the Gospel, in its light and power, is entirely superseded. Let us suppose, for the sake of argument, that in this nation the main parts of our duty are discernible by the light of reason; yet are they so where the Gospel never came, in the islands of the South Seas, in Africa, in Ceylon, in a vast extent of country on continental India? Have not modern deists settled and adjusted, refined and improved their notions of morality by the Christian revelation; and after receiving so great a benefit from this source, is it grateful or honourable in them to reject it? But whatever notions of morality they may pretend to have, it is conspicuous enough that very few, if any of them, conscientiously regard the duties of either the first or second table. Nay, it is evident that when they have divested themselves of the restraints they are laid under by the Christian re ligion, they generally go to the utmost lengths of licentiousness and immorality.

But if deists would suppose our obedience to the moral law ever so perfect, yet if God has appointed that we should approach his throne, and expect mercy and 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 by our manifold transgressions forfeited all just claim to his favour and everlasting happiness, he may certainly dispense his mercy on such terms as he judges conducive to the glory of his own infinite perfections; and if we were truly sensible of the vast weight and importance of our eternal salvation, we should humbly and thankfully receive it on these terms; especially as we are assured if we do not, that our rejection of it will be resented as a daring affront offered to the Divine wisdom and goodness, and be punished with final destruction. As, therefore, we desire to escape endless torments, and to obtain admission into the paradise of God, let us believe on the Lord Jesus Christ, that we may be saved.

ON UNBELIEF, AND ITS CONSEQUENCES.

"The truths of religion are delivered in a brief and plain manner, such as became the majesty of God; who, when he declares his will to men, can have no need of assigning reasons for it, as if he was not to be believed or obeyed on other terms. He spoke therefore as the supreme Arbiter of all, whose prerogative it is, not to argue, but assert."-LACTANTIUS.

THE nature of unbelief, and the infliction of everlasting misery as its inevitable consequence, are subjects peculiarly awful. Our Saviour, in his discourses, often denounces Divine wrath against such of the Jews as persisted in unbelief, and would not receive him as the true Messiah. "He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." He declares, that if they did not believe him to be the Christ, “ they should die in their sins," i. e. depart out of the world under the weight of guilt, and suffer the dreadful effects of it in a future state. Unbelief contains the highest ingratitude to God for his boundless goodness, is a contempt of his adorable wisdom displayed in our redemption, and a giving the lie to his infallible truth. It baffles the authority of God, and resists and does despite to the Spirit of grace. The deplorable condition of those who die in unbelief, consequently in their sins, is thus expressed :-"For this cause, (because they received not the love of the truth, that