spects converted into errors, when taught in connections, and for purposes different from those in relation to which they are taught in the Scriptures, The subject in question ought certainly to have a place in teaching, but let it be the place that is given to it in the, sacred oracles, And how small is the place which it there occupies when compared with the constant reference which the facts and arguments of revelation bear to the persons and glory of Christ, the atonement made by his blood-justification by faith-the work of the Holy: Spirit and all the personal and relative duties of life! (Life of Mr. Scott the Commentator,

and 446, 447

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628,

Let the inquirer, then, be directed, in the first in stance, to those passages, of Scripture which treat most particularly of the state and character of man, and of the nature and design of the Gospel, If he perceive the genuine glory of the message of mercy, without perplexing himself with untaught, questions, he will rest satisfied that a revelation such as this could only have been given with the design, of saving every one who should become, really acquainted with it. Not that he ought to rest in first principles, but that he should be well informed in them, as the best means of forwarding his progress from them to perfection. The great truths of the Gospel are brought down to the capacity of the weakest, but their glory is seen in gradually bringing the child to maturity of knowledge living a bag 2220

I am far from meaning that maturity of Christian knowledge consists in being able to discuss the questions which have been agitated about what relates to the purposes of Heaven. This were to fritter down the stately and well-compacted body of Christianity to the knowledge of a number of insulated metaphysical points, which, in this abstracted form, so far from having a sa

lutary influence on mankind, can hardly fail to be pernicious. I mean, that Christians should study the oracles of God, and advance from elementary principles to the knowledge of the whole branches of the Gospel system, in all their bearings and connections. This ought to be done with a profound prostration of mind before God, and with that chastened feeling and deep humility which lead to implore illumination from above, and to maintain a constant dependence on the aid of the Divine Spirit.

With regard to what respects the purposes of God, it is but little that we can know of them. Our excursions are here in particular very narrowly bounded. When we consider that the nature of God passes our most exalted comprehension, we must be convinced that the analogies taken from human counsels, purposes, and contrivance, to illustrate his modes of knowledge and procedure, are very inadequate to the subject. It is true that the information afforded us by these means, is just so far as it goes, but it must be very imperfect. We are therefore cautioned against discussions which are too high for us. An ungoverned curiosity, and a lofty pride of understanding, are as offensive to God as an indulgence in sordid and gross pleasures; and the subject of the former must, in order to the enjoyment of heaven, be made humble and modest, as well as the slave of the latter must be purified. It is at once the duty and the privilege of a Christian to repose in the full confidence of faith upon the unerring rectitude, wisdom, and goodness of God, whatever difficulties he may feel on the subjects in question.

Let me exhort you to mark what subjects the Scriptures dwell most frequently and largely upon, and give them the chief place in your thoughts and conversation. The great design of the Gospel is to restore us to spiritual health; and to this end its different parts are ad

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mirably adapted. It is, however, of great moment that they be properly blended together. If the different ingredients of a medicine are not properly mixed and proportioned, its virtue is lessened, if not totally lost: But if all its ingredients are properly compounded, there is full scope given for the exercise of its whole medicinal qualities. If, in like manner, the doctrines of Scripture are viewed in their proper connection, they will produce and cherish the health of the soul, but if otherwise, they will induce and cherish spiritual disorders. It is with the soul as it is with the body; the preservation of a healthful constitution requires much caution and care; for some things which at one time are useful, may at another be injurious, and hence the need of wisdom in applying the truths of Scripture, to the varied and ever-varying circumstances of the present state, jam, &enci dilood eil gaib, A odw asm a ↑ ''to baitzitoa ai nomiger to smisibam tekisitaq to the Uvod eti ni zoravaaraq bu.. matazz out to sgonisvÁ, K mort stromlad „dest reboefiozor LETTER XXVII od 26 gnibroos

སྤྱི ས

9

gou silto eti moɔusbħawɔ guiwong aul bun

Ji to seu quittinenau da ON THE MAINTENANCE OF CHRISTIAN CONFIDENCE.

The doctrine of the Gospel, the medicine of the soul-The necessity of constancy in the faith-The danger of trusting to past attainments Mistaken views of faith in someThe proper manner of treating the dejected-The connection between consolation and holiness The influence of disease on the mindImportance of uniting jealousy of ourselves, with confidence in God-The ground of access to God ever the same. Remarks on 1 John iii. 21-The necessity of uniting the use of means, with simplicity of dependence upon God.

had, on some of the difficulties which are met with in the Christian course, and particularly on the means of maintaining Christian confidence. Allow me, with a particular view to the latter subject, to recall to your bremembrance the principal observations which were suggested on these occasionsvig 9q008 Ilut ei 9792) zani You have often mentioned the medicinal power of the (gospel in first restoring health to the bentimbed and perverted powers of the soul, and then nourishing and supporting it. Now, this spiritual health is not the ground of a Christian's hope, under a view of guilt. The foundation of our peace is the same from first to last, it is the atonement of Christ de Not only is öfit cufe at bes bimperfect, but though it were perfect, it could hot expiaté sin The only seriptural confidence which the new character of a Christian can give, -is similar to that of a man who, finding his health improving by the uše of a particular medicine or regimen, is satisfied of the advantage of the system, and perseveres in its use. His health, he knows from experience, improves or declines, according as he follows or neglects the prescribed remedy, and his growing confidence in its efficacy, excites to the unremitting use of it.

In like manner must we spoeliverance from the disease of sin, by continuing in the firm faith of the medicinal truth of the gospel. If faith be the conviction of things we do not see, the conviction must be over maintained go for if notтupon the mind at the moment, we cannot be said to have it. Forgetfulness, theina is in many respects the same thing with an opposite coỏnviction.The belief of yesterday, if confined to it, will mol 1.00 21 not benefit us to-day. He who believes, feels the power of the truth, not he who merely has believed. :: When the Divine righteousness in the full and free redemption of the guilty, through the blood, of Christ, was first beheld by us, the love of God was kindled in

bor four moboyob to Vinique dinin

our hearts. Our happiness arose from that truth which answered the painful question, "How can a sinner be justified before God?" We maintained a holy jealousy of every thing that threatened to deprive us of our only hope. Faith wrought by love, and love produced cheerful and self-denied obedience. A deep sense of guilt and unworthiness endeared to us the love of God, which had met us in all our wretchedness, and had kindly and freely saved us. But, alas! our mutable and fluctuating heart deceived us! Though, like Israel, we had sung the praises of God at the Red Sea, we soon forgat his mighty works.". We gradually lost a proper sense of our sinfulness, pollution, and danger, and of the love and mercy of our God. Our love to him naturally declined; and though the truth was not denied, it came to be held as a matter of speculation. The works which formerly flowed from love to Him who loved us, and gave himself for us, now proceeded from some selfrighteous principle. Our sufferings came to be considered as in some sense meritorious, and did not as before spring from love to the Man of Sorrows, and from the hope of sharing in his glory. Now, if any thing like this has taken place, have we not reason to be alarmed? Ought we not to examine into the root of the evil? If we do so, we shall find, that it is a ceasing to live constantly by the faith of the Son of God..

The sacrifice of Christ ought ever to be the food of our souls. If we withdraw from it, and trust to the degree of spiritual health which we think we have attained, we act as a man would do, who, because he is in health and vigour, should dream of supporting his existence by the stock of life he already enjoys. The very essence of our spiritual life is our love to God; the enjoyment of his favour as our chief joy; happiness in that in which he delights, and satisfaction in the privi lege of fellowship with him, and conformity to him,