to inquire whether we have an interest in the risen Saviour. And for our satisfaction in this weighty matter, let us seriously ask ourselves, Are we born again? Has God quickened us with spiritual life, who were dead in trespasses and sins? This is the first resurrection, and blessed is he that has part in it, for he has a joyful hope of a glorious resurrection at the last day. Are we planted together with Christ in the likeness of his death, that is, as he died for sin, are we dead to it? If so, then we shall be planted also in the likeness of his resurrection. In short, do we take delight in the method of salvation revealed in the Scriptures, and place all our trust in the merit and intercession of Christ? Are we labouring, as the apostle did, by a diligent use of all appointed means, to attain to the resurrection of the dead? If so, we have a saving interest in Jesus, and may derive much comfort from his resurrection, and the other branches of his exaltation connected with it, as the second basis npon which we may build a lively hope of the heavenly inheritance. After his death, he was to make intercession for his people. This was typified by the high priest entering once every year into the holy of holies, with blood and incense, to appear before God, in behalf of his people, to make atonement and intercession for them. This is expressly applied to Christ, the antitype, who "is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us."

The world is to be governed, particularly the Church of God, by the Mediator; God "hath put all things under his feet." As these parts of his mediatorial work required his resurrection from the dead, so they are sources of consolation to all true believers.

ON FAITH CONNECTED WITH SALVATION.

"Faith is a habit of the intellectual part of man, and therefore of itself invisible; and to believe is a spiritual act, and consequently immanent and internal, and known to no man but him that believeth. Every particular person is to expect the justification of himself, and the salvation of his soul, upon the condition of his own faith."-Bishop Pearson on the Creed.

AFTER the resurrection of Jesus Christ from the dead, and previous to his ascension into heaven, he authorized and commanded his apostles to go out into all the world, and preach the Gospel to every creature, stating very explicitly the conditions of salvation, saying, "He that believeth and is baptized shall be saved; but he that believeth not," whether he be baptized or unbaptized, "shall be damned." As if he should say, He that believes that I am the Son of God, the appointed Saviour of the world, not only speculatively, but practically, so as to receive me for his Prince and Saviour, and in attending to the ordinance of Baptism, makes an open acknowledgment of his faith in me, or his submission to all my institutions, and obedience

to all my commands, shall be saved; but, on the other hand, he that believes not, who wilfully, resolutely, and perseveringly refuses to receive me, trust in my sacrifice for mercy, and comply with my injunctions, shall unavoidably and inevitably perish, by the sentence of a despised Gospel, added to that of a broken law. Unbelief is the only ruining sin, because it is an offence against the last remedy. All other offences are freely forgiven on our believing in Christ, but final unbelief exposes a man to certain damnation. Let us attend to the requisite and important duty of believing in Christ.

Faith, in the original and 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 the Lord Jesus Christ in this sense, is being persuaded of the truth of what is related and declared of him in the Scriptures. But the faith generally meant in the sacred oracles, as connected with salvation, and stated to be the fruit of the Holy Spirit, is far more necessary and valuable than a mere faith of assent; including in it those right affections and good dispositions of mind, which a conviction and belief of evangelical truths might reasonably be expected to produce.

This view of faith may be illustrated by considering it with relation to different objects. 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 the apostle says, "Faith is the

the

If a

vnosασis, subsistence of things hoped for, heyzos, conviction of things not seen." 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 unlimited authority, we shall submit to it and reflecting on his grace, we shall glorify. it. If the Lord Jesus Christ is the object of our faith, it excites in the mind those devout affections and sincere regards which are correspondent to his mediatorial character and work, and this state of the heart produces a suitable behaviour, leading to a holy and obedient life. Hence it evidently appears, that the faith necessary to salvation, or that believing on Christ which is connected with our being saved, includes that correct tone of feeling, or that right disposition of heart, which a thorough persuasion of his being a Divine Person, appointed to be the Saviour of men, as stated in the Holy . Scriptures, is suited to produce.

The salvation intended by our Saviour, undoubtedly refers to the recovery of mankind to the favour of God, and their entire sanctification, as moral qualifications for enjoying him as their final happiness and portion. It supposes our apostacy from God, the guilt we have contracted, and the misery to which we are exposed and being born under the power of a depraved nature, and indulging corrupt inclinations, we gradually increase in vicious propensities, in our aversion from God, and every thing

that is holy and heavenly. For "the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." During the prevalence of this hateful disposition, we are unavoidably objects of Divine displeasure; and before we can be capable of that pure and sublime happiness which consists in the favour, likeness, and enjoyment of Him, there must be a removal of his anger against us, and of our disaffection to him; in order to which, our Lord Jesus Christ was appointed a Mediator between God and man. As such, he removes impending wrath. For the rights of the Deity, by our manifold transgressions, had been so impiously invaded, that he thought it not honourable to his perfections to pardon our offences without a sacrifice of atonement, and judged no other beside that of his own Son worthy of his acceptance. Him therefore he set forth a propitiation,' and "hath reconciled us to himself by Jesus Christ.' Christ, as Mediator, removes also the disinclination on our part, by the renewing and sanctifying influences of his Spirit, subduing the power of sin, subjecting the heart to God, and filling it with perfect love; and to produce these gracious effects, he has appointed proper means and institutions, in the right use of which all these blessings are happily obtained and enjoyed. The apostle says, But 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