eagerly addressed him: I have been receiving some singular advice from a person of a very unaccountable turn, who appears to agree either with the mystics or the pietists. He spoke much of faith, asserting, that all true christians are really regenerate, and that they have Christ living in them by faith. What think you, Sir, of such assertions as these? I will tell you freely, replied the minister, that these abstruse points of doctrine are among those profound mysteries, which neither you nor I are appointed to fathon. It is usual with enthusiasts to speak in this manner; but such mystic jargon is now out of season. There have been ages in which divines were accustomed to speculate concerning this faith, and publicly to insist upon it in their sermons. But, in an age like this, enlightened by sound philosophy and learned discoveries, we no longer admit what we cannot comprehend. I advise you, as a friend, to leave these idle subtilties close shut up in the unintelligible volumes of our ancient theologists. The only material thing, is to conduct ourselves as honest men. If we receive revelation in a general sense, and have good works to produce, there can be no doubt but our faith is of the proper kind, and highly acceptable before God. To this short discourse the card table succeeded, which served to strengthen the bands of intimacy between the careless clergyman and his deluded neighbour: so perfectly alike were their faith and their manners.

The circumstances alluded to in the above relation, are not imaginary; and there is every reason to fear, that circumstances of the same nature, are no less common in other christian countries, than in that which gave birth to the writer of these pages.

Thus the worldly minister, instead of preaching this important doctrine in its purity, seeks to destroy even the curiosity which would engage an irreligious man to enquire into the necessity, the nature, the origin, and the effects of evangelical faith. And while the generality of those who are required to publish this victorious grace, are seen to reject it with contempt, no wonder that the true minister esteems him❤ self obliged to contend for it, with increasing earnestness, both in public and in private.

To close this section. When the christian minister proclaims salvation by faith, he adheres not only to the holy scriptures, but also to those public confessions of faith, which are in common use among the churches of Christ. "We believe," say the churches of France, "that every thing necessary to our salvation was revealed and offered to us in Christ, who is made unto us wisdom, righteousness, sanctification, and redemption." Art. xiii. "We believe that we are made partakers of righteousness by faith alone; since it is said that he [Christ] suffered in order to procure salvation for us, and that whosoever believeth in him shall not perish." Art. xx. "We believe that we are illuminated by faith, through the secret grace of the Holy Spirit." Art. xxi. "We believe that by this faith we are regenerated to newness of life, being by nature in bondage to sin. So that faith, instead of cooling in us the desire of living righteously and godly, naturally tends to excite such desire, and necessarily produces every good work." Art. xxii.

Such also is the doctrine of the Helvetic Confession. "We believe, with St Paul, that sinful man is justified by faith alone in Jesus Christ, and not by the law. Faith receives Jesus, who is our righte ousness, and on this account justification is attributed to faith. That by means of faith we receive Jesus Christ, he himself has taught us

in the Gospel, where he significantly uses the terms applied to eating for believing: For, as by eating we receive bodily nourishment, so by believing, we are made partakers of Christ." Chap. xv. "Man is not regenerated by faith, that he should continue in a state of indolence, but rather that he should apply himself, without ceasing, to the performance of those things which are useful and good: since the Lord hath said, 'every good tree bringeth forth good fruit: He that abideth in me, and I in him, the same bringeth forth much fruit.'"

The church of England expresses herself in the following terms upon salvation by faith, and the good works produced by that faith. "We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works and deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort," Art. xi. "Good works do spring ont necessarily of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit." Art. xii.

THE TRUE MINISTER GOES ON TO ANNOUNCE A LIVELY HOPE.

"GODLINESS with contentment is great gain :". And the Pastor, who is possessed of so invaluable a blessing, cannot be backward in soliciting all, within the circle of his acquaintance, to share it with him. Happy in the enjoyment of that precious secret, which enables him to rejoice without ceasing, he readily communicates it to the afflicted, by leading them to that lively hope, which consoles and sustains the heart of every believer.

In a world where the bitterness of evil is continually increasing; where we discover the scourges of a God, who will not fail to chastise his rebellious creatures; where disappointment and death successively deprive us of our dearest comforts, and where the forerunners of death are continually weakening all our imperfect enjoyments: in such a world, it is evident that the most exalted pleasure we are capable of must spring from a well-grounded hope of those immortal joys which are reserved for the righteous. The language of mortality is too fecble to describe either the power or the sweetness of such a hope. Here we can only cry out with the Psalmist, "O taste, and see how gracious the Lord is," in providing so potent a cordial for those who are travelling through a vale of tears.

The lively hope which gives birth to a believer's felicity, is one of the most exhilarating fruits of his faith, and is inseparably connected with it, since "true faith is the substance of things hoped for." In proportion as the truths and promises upon which faith is founded are evidenced and apprehended, such will be the hope with which that faith is accompanied. If Moses then, by the faith which he professed, was enabled to renounce the prospect of an earthly crown, with the hope of obtaining a more glorious inheritance; if he esteemed "the reproach of Christ greater riches than the treasures of Egypt, having respect unto the recompence of reward;" what may not be expected from a hope founded upon those precious promises which have been sealed with the blood of that condescending Saviour, who "brought life and immortality to light through the Gospel? The law," saith the Apostle, " made nothing perfect, but the bringing in of a better

hope did; by the which we draw nigh unto God. Seeing then, that we have such hope," continues the same Apostle, "we all, with open face beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory."

We every day observe the men of the world exulting in the hope of some temporal advantage. The prospect of an honourable title, an augmentation of fortune, an advantageous marriage, or even a poor party of pleasure, is sufficient to allure, to animate, to enrapture them. They will even acknowledge that the flattering hope of future pleasure is sweeter than enjoyment itself. Who then shall attempt to declare those transports which flow from the lively hope of a triumphing christian? A hope which is founded upon the Rock of ages, and which has for its object riches, honours, and pleasures, as much superior to those of worldly men, as the soul is superior to the body, heaven to earth, and eternity to the present fleeting moment.

The true minister publicly announces this hope to the world, persuaded that, if mankind were once happy enough to possess it, they would exchange a load of misery for a prospect of blessedness. But since he knows that this hope can never be admitted into hearts replete with sin, his first concern is to overthrow the vain confidence of the impenitent, to undermine the presumption of the pharisaical, and to point out the true distinction between a sinner's groundless expectation and the well-founded hope of a believer in Christ.

In every place there are many to be found, who, without evangelical faith or hope, are filled with a presumption as blind as that of the pharisees, and as fatal as that of heathens hardened in their sin. To every such person, the true minister uniformly declares, that he is without Christ, without hope, and without God in the world. These very men, it is probable, may offer to the Deity a formal worship, and indulge high expectations from the mercy of a divine Mediator, though they are totally destitute of an unfeigned repentance toward God, and a true faith toward our Lord Jesus Christ. Thus far the unconverted may proceed in a seemingly religious course. But the regenerate alone can truly say, "The grace of God, that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world: looking for that blessed HOPE, and the glorious appearing of the great God, and our Saviour Jesus Christ."

The hope of unrighteous men is founded upon pride, false notions of the Deity, ignorance of his law, and those prejudices, which the irreligious communicate one to another. On the contrary, the hope of believers has for its basis the word of him "who cannot lie. Whatsoever things were written aforetime," saith the Apostle, "were written for our learning, that we [the children of God] through patience and comfort of the scriptures might have hope." It is founded not only upon the word, but equally upon the oath of God. "Men verily swear by the greater; and an oath, for confirmation, is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of the promise the immutability of his counsel, confirmed it by an OATH: that by two immutable things, in which it was impossible for God to lie [namely his word and his oath] we might have strong consolation, who have fled for refuge to lay hold upon the HоPE set before us, which HOPE we have as an anchor of the soul, both sure and stedfast."

When the faithful minister has rooted up every false hope, he then

announces Jesus Christ, who hath brought in a better hope than that of heathens or Jews. Observe here the reason why those pastors who preach not Christ are incapable of doing any thing toward the furtherance of that living faith, of which Christ is the grand object, and that lively hope of which he is the inexhaustible source. Jesus Christ, saith St. Paul, is our hope. and we declare unto you the mystery which hath been hid from ages, and is still hidden from worldly men, which is Christ in you, the HOPE of glory. Thus the everlasting Son of the Father is made to his true followers the beginning and the consummation of hope, as well as the author and finisher of our faith.

By the mercy of God, and through the redemption that is in Jesus Christ, the believer has already received the promise of a free pardon for past offences: otherwise he deserves not to be termed a believer; at least, he is destitute of evangelical faith. But when he sincerely receives the glad tidings of redeeming grace, he then receives Jesus Christ, in whom all the promises are yea and amen: and he would conduct himself in a manner contrary to that which both reason and scripture prescribe, if he should refuse to rejoice in God his Saviour. By such a mode of acting he would prove his want of gratitude for that which Christ hath already done, and of hope for that which he hath promised still to perform. But when he gives himself up to a joy as reasonable as it is refreshing, he then answers the gracious designs of his benevolent Lord. Continually taken up with more satis factory enjoyments, he despises the seducing pleasures of sin. He carries in his own bosom a source of celestial pleasure, while the man of the world disquiets his heart in the vain pursuit of earthly joys. The difference between the enjoyments of these two characters is as great as betwixt the rational pleasure of those who gather their wheat into the barn, and the puerile mirth of children, who are busied in collecting the scattered straws and thorns; the former are securing an inestimable treasure, while the latter have nothing more in view than to dance round a short-lived blaze, the truest emblem of a sinner's satisfaction.

In the Holy Scriptures very excellent things are spoken of the hope which produces this sacred joy. 1. It is a divine hope, since it has for its object the enjoyment of God, and because it draws supplies of strength from that Holy Spirit, which discovers to believers the greatness and stability of gospel promises. Thus St. Paul teacheth us, that "the Father of glory" giveth us, "the Spirit of wisdom and revelation; enlightening the eyes of our understanding, that we may know what is the HOPE of our calling, and what the riches of the glory of his inheritance among the saints.”

2. It gives honour to the faithfuluess and power of God. Abraham, saith St. Paul, against all human probability, believing "in HOPE, staggered not at the promise; but was strong in faith giving glory to God: being fully persuaded, that what he had promised he was able also to perform. Therefore, being justified," like Abraham, "by faith, we rejoice," continues the Apostle, with a confidence like his, "in hope of the glory of God. And this HUPE maketh not ashamed." How unlike the fallacious hope of worldly men, who are frequently put to shame by their blasted expectations.

"Blessed be the

3. This HOPE is said to fill us with a holy joy. God and Father of our Lord Jesus Christ," saith St. Peter, who hath begotten us again unto a lively HOPE, by the resurrection of Jesus

Christ from the dead. Wherein ye greatly rejoice." And on this account it was, that the Apostle Paul prayed, with so much ardour, for an increase of hope among believers-" Now the God of hope fill you with all joy and peace in believing, that ye may abound in HOPE through the power of the Holy Ghost."

4. It actually saves us, as St. Paul himself declares in the following words: "I reckon that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us. And," supported by this sweet persuasion, "we wait for the adoption, to wit, the redemption of our body. For," in this respect,

saved by HOPE."

we are

5. It is equally sweet and solid; since it rests upon the right which the children of God may claim to the inheritance of their heavenly Father; a sacred right, which is confirmed to them with the utmost solemnity in the New Testament. Now every man, who receives, with sincerity, the Lord of life and glory, receives with him a title to everlasting possessions, and ranks, from that moment, among the sons of God. So that to such, the following passages may, with propriety, be applied-"He hath made us accepted in the beloved-In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession."

6. It purifies us. "Now are we," saith St. John, "the sons of God, and it doth not yet appear, what we shall be: but we know that when he shall appear, we shall be like him; for we shall see him as he is. And every man, that hath this HOPE in him, purifieth himself, even as he is pure. Whosoever is born of God," or regenerated by a true faith and a lively hope, “doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." The truth of this assertion is clear to the eye of reason. We fall into sin, because we suffer ourselves to be seduced by the allurements of some transitory good, which presents itself either to our senses or imagination. But when we are once persuaded, that infinite enjoyments await us, we can then look with contempt upon those deceitful appearances: and after our hearts are animated with a confident hope of possessing those invisible realities, the charm of sin is broken. In such a state, we break through temptations with as much resolution as a prince, who is going to take possession of a kingdom, renounces the little amusements that occupied his thoughts before they were engrossed by a concern of so vast importance. "Who is he that overcometh the world, except the man who believes with that faith, which affords him a lively representation of things hoped for? Compare 1 John v. 5, with Heb. xi. 1.

7. This lively hope produces charity in the soul. "We give thanks to God," saith the Apostle, " praying always for you, since we heard of the love which ye have to all the saints: for the HOPE, which is laid пр for you in heaven, whereof ye heard before in the word of the truth of the Gospel." Nay, of so prevailing an influence is this solid hope, that the Apostle intimates, in the same chapter, that believers shall be presented before GOD, "holy and unblameable," provided they be not" moved away from the HOPE of the Gospel. For," continues he, we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end. And we desire, that every one of you do shew the same diligence to the full assurance of