claimed peace to the children of Israel by Jesus Christ, whom they slew and hanged on a tree." But, "He," being raised again by the power of God, "commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the judge of quick and dead. To him give all the prophets witness, that whosoever believeth in him shall receive remission of sins.

And as in his sermons, so also in his epistles, St. Peter was ever anxious to declare salvation through faith in the name of Jesus Christ.

Peter, an apostle of Jesus Christ, to the elect of God, Blessed be God, who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, reserved in heaven for you, who are kept by the power of God, through faith unto salvation. It is contained in the Scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you, therefore, which believe, he is precious: but unto them which be disobedient, he is made a stone of stumbling, and a rock of offence.'

The second epistle of St. Peter was written for the confirmation of the weak, and the establishment of the strong. In the first verse, Christ is represented as the author and finisher of our faith in the last, the glory of our salvation is expressly ascribed to the same Divine person: and these two verses may be given as an abridgment of the whole epistle.

This powerful faith and this adorable Saviour, were as constantly proclaimed by the apostle John. Though St. Luke has not transmitted to us any extracts from his discourses, yet his doctrine is sufficiently manifested in his epistles.

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"If any man sin," saith this favoured apostle, have an Advocate with the Father, Jesus Christ the righteous and he is the propitiation for our sins. He was manifested to take away our sins. And this is the commandment of God, that we should believe on the name of his Son Jesus Christ. Whosoever believeth is born of God;-whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith. These things have I written unto you that believe on the name of the Son of God, that ye may know

that ye have eternal life, and that ye may" yet more steadfastly "believe."

"Many deceivers," continues the same apostle in his second epistle," have entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Whosoever abideth not in the doctrine of Christ hath not God; he tnat abideth in the doctrine of Christ, hath both the Father and the Son." Here St. John, foreseeing the melancholy revolution that would one day be effected in the church by these antichristian teachers, notwithstanding his natural gentleness, cries out against them with a holy indignation; "if there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. For he that biddeth him God speed, is partaker of his evil deeds."

In his third epistle he expresses the utmost joy over Gaius, on account of his steady adherence to the truth; assuring him, that he had no greater joy than to hear that his children continued to walk in the truths of the gospel. He commends his charity toward the people of God, and exhorts him to continue a fellow helper to the truth, by affording a hospitable reception to those who, with a view of spreading that truth, were journeying from place to place.

St. Jude, in his short epistle, writes thus: "Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, denying the only Lord God and our Lord Jesus Christ. But ye, beloved, building up your selves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life."

The concluding book of the New Testament abounds with striking testimonies to the foregoing truths, and was added for the consolation of the church in every age. It opens with a sublime eulogy pronounced upon that incom prehensible Saviour, who is "the Alpha and Omega, the faithful witness, the first-begotten of the dead, and the Prince of the kings of the earth, who hath loved and washed us from our sins in his own blood, and hath made

us kings and priests unto God and his Father, for ever and ever."

The faithful, who groan in secret to behold their Master rejected by deists, and neglected by the greater part of Christians, attend with holy transport to the representations here given by St. John. Here they perceive that condescending Saviour, who was dishonoured upon earth, acknowledged and adored by the hosts of heaven. They see the prostrate elders, and behold the innumerable multitude of the redeemed assembled before the throne. They hear that new song of adoration, in which angels and the spirits of just men made perfect unanimously cry out; "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." These are scenes which the believer is assisted to realize, by means of a lively faith, and in which he already bears an humble part, ascribing, with his more exalted brethren, "blessing and honour and glory and power unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."

This mysterious book concludes with that short prayer of St. John, which shall one day be offered up with the energy of the Holy Spirit, by ten thousand times ten thousand of the faithful: "Come, Lord Jesus," fully to accomplish thy gracious promises.

If it be here inquired, Do not all ministers maintain this scriptural faith? I answer,-It is a rare thing with the generality of ministers, to treat on a point of so vast importance and even when they are heard to speak of this mighty grace, they represent it as something manifestly different from that living faith by which we are regenerated. If ever they discourse with their catechumens on this subject, they speak as men who attempt to teach what they have yet to learn. They frequently repeat the word faith, but are unable to open its spiritual signification. They take it for granted, that all their neighbours are possessed of this grace, except those who openly reject the word of God; and they become perfectly satisfied with that species of faith, against which St. Paul and St. James were authorized to denounce the anathemas of the gospel. On this account, one of the last texts a worldly pastor would make choice of, is that solemn exhortation of the apostle : "Examine yourselves, whether

ye be in the faith: prove your own selves: know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates ?" The faith with which he contents himself, and which he publishes to others, may be equally possessed by those who are conformable to this present evil world, and those who "have crucified the flesh, with the affections and lusts." It belongs to self-exalting Pharisees, who boast of their own righteousness, as well as to those humble believers who count themselves unworthy of the benefits they have received..

Further: So far is the ill-instructed minister from preaching the true faith, that he is always prepared to plead against it. In confirmation of this melancholy truth, take the following relation :- -A believer, whose circumstances frequently engaged him in conversation with a worldly man of his neighbourhood, once took occasion to offer him such advice as brotherly charity suggested. After the customary civilities, Sir, said he, we have lived as neighbours long enough to know one another, and, I presume, the intimacy of our acquaintance authorizes us to speak to each other without any reserve. It has given me real satisfaction to observe your constant attendance at our church, and your strict attention to her most solemn services. Nevertheless, permit me to express my fears that you are not yet seeking the kingdom of God with that earnestness and solicitude without which it can never be obtained. Though you are constant at church, yet you are as constant at tables of festivity; and an approaching entertainment appears to afford you greater pleasure than an approaching sacrament. I regularly observe the gazette upon your table, with a variety of new and ingenious publications; but I have never found you perusing the sacred pages of a more important volume. I have heard you speak, in an agreeable manner, upon twenty different things; but cannot recollect that your conversation ever turned upon what our Lord has described as the one thing needful. In short, sir, I apprehend from your conduct, that you are altogether unacquainted with evangelical faith; and if so, your hope is fallacious, as your devotion is pharisaical. Neighbour :-I am obliged, sir, by the interest you appear to take in my salvation; but allow me to say, with Solomon, there is a time for all things. Believer: Yes, sir, for all that is good. But if

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you really believe there is a time for all things, is it not amazing that, after you have found four seasons in every day convenient for eating and drinking in your family, you should find no proper opportunity, through the whole course of a week, to pour out your prayers with that family before God? Neighbour :-It is true I do not pique myself upon my piety; and I will confess to you, that I frequent the church and the holy communion rather out of decency than choice. But, notwithstanding this, my faith is as orthodox as that of my neighbours. We all believe in God, as our Creator, and in Christ, as our Redeemer, except some few persons, who glory in trampling all reve lation under foot. For my own part, I have never erred from the faith since I first became acquainted with the apostles' creed; and that was so early in life, that I cannot now recollect who first instructed me in it. Believer: It seems then, neighbour, that you imbibed your faith as you drew in your nurse's milk; and you have learned to believe in Christ rather than Mohammed, because you happened to be taught the English rather than the Turkish language? Neighbour: That may be. However, if I had been a Mohammedan, I trust I might also have been an honest man. "I give to every one his due." This is the grand principle upon which I have always acted, and from this I leave every rational man to form a judgment of my faith. Believer:Ah, sir! if such are the principles by which your conduct is regulated, then make a full surrender of your heart to God, and consecrate to his service those powers of body and soul which you have received from his bounty, and to which he has so just a title. But alas! without piety, your strict justice is like the fidelity of a subject who fulfils his engagements with a few particular persons, while he withholds the homage due to his rightful sovereign. If such a subject can be termed faithful, then may you, with propriety, be accounted just, while you offer not to God that tribute of love, gratitude, adoration, and obedience, which is your reasonable service. You made a confession but now, that you pique not yourself upon your piety: it would not have astonished me more had you said that you piqued not yourself upon paying your debts, and acting with common honesty in the world. Alas! sir, your boasted principles do but confirm the fears to which your conduct had given