nothing is oftener mentioned, or more considered, throughout the new Testament: wherein it is represented, as somewhat of a very particular kind. This same Grace is spoken of as the gift of Godas coming by Jesus Christ—as reigning, as abounding, as operating. Men are said to speak through Grace, to believe through Grace. Mention is made of the Glory of Grace, the Riches of Grace, the Stewards of Grace. Christians are said to be Heirs of grace, to receive grace, to stand in grace, to grow in grace. And, lastly, Grace is said to justify, and to save them. Hence, Christianity itself is called, the Covenant or Dispensation of Grace." This is right Reason, and sacred Truth : of this Author's System of idealism, we say nothing. Let philosophers of another stamp see to that. SALVATION, is, the chief Good of Man: virtually involving in it his Peace, Purity, and Per fection; commencing in this life, and consummated in the next. This is indisputably the most inviting and interesting light, in which the Scripture, in general, and Christianity in particular, can be either represented, or studied for, the former is expressly called, "The Word of Salvation; and, the latter is, essentially, a Religion of Salvation. How is it then, that, among the numerous works, which are submitted to the public notice, by its Professors, enriched with human learning, classic elegance, and critical disquisition, we seldom meet with any thing, to inform us respecting the precise Nature, Way, Means, and Blessings, of Salvation? Especially, as there is nothing really valuable in right Reason, sound Philosophy, christian Virtue, pure Morality, and substantial Bliss, but what is conveyed in that term. Neither are they to be derived from any other possible Source, but that Salvation, which the inspired pages alone proclaim. Jam. v. 19, 20. To err from the Truth, is the strait path to misery everlasting *. *There never was, there never will be, there never can be, a more striking Appeal made, either to the common Sense, or to the good Sense of mankind, than when the following enquiry was proposed to their serious reflection, Matt. xvi. 26. What does this question most plainly intimate, but that, To gain the whole world, at the expence of the Salvation of the Soul, would be a Loss most fatal, irreparable, eternal? Who is there, that, in the best exercises of his Understanding, has any doubt of the truth of this proposition? But, where are the people, who are living and acting upon this obvious Principle? How ignorant, how irrational, how ruinous, every other kind of life! "Wisdom for parts is madness for the whole. "This stamps the paradox, and gives us leave "To call the wisest weak, the richest poor, "The most ambitious, unambitious, mean; "In triumph, mean; and abject on a throne, "Nothing can make it less than mad in man, "To put forth all his ardour, all his art, "And give his Soul her full unbounded flight, "But reaching HIM, who gave her wings to fly. "When blind ambition quite mistakes her road, "And downward pores, for that which shines above, "Substantial happiness, and true renown; "Then, like an Idiot gazing on the brook, "We leap at stars, and fasten in the mud; "At glory grasp, and sink in infamy !” FAITH, is the cordial Belief of the Truth: of that Truth, to which particular reference has been made in a preceding definition: of that Truth, which is the very Basis upon which our TEMPLE is erected, and that connects every link in the golden Chain of that System, which we have taken leave to propose to universal attention, and aċceptance*. Should our recommendation It was therefore well said by Clemens Alexandrinus→ Η γνωσις ημών και παράδεισος ο πνευματικός αυτός ήμων ο Σωτήρ wapxe. See too the apostolical estimate of this Object, in Phil. iii. 7-12. Were these things recorded for our benefit, and imitation? If so, what is become of the christian Character ? *There is no real opposition between Reason and Revelation, Faith and Science, Nature and Grace, when judiciously stated. Enthusiasm has misled some persons into as many extremes, in one direction; as Scepticism has, in another. Reason, as far as it can conduct us, and in relation to things within its province, is no blind Guide. We are not to shut our eyes, when we make use of a Telescope. It has its ne plus ultrà, no doubt; "hitherto shalt thou go, but, no further and here shall thy proud waves be stayed." Then it is, that Revelation be treated in a style, it would be discouraging to anticipate, we shall, at least, have steps in, to supply the defects of the most exalted human wisdom; which, in these high matters, is comparative folly. If "the World by wisdom knew not God," is it any marvel, that "the wisdom of this world is foolishness with God?" Reason and Faith, we have been told a thousand times, by men, at whose feet we ought to bow, in point of Intellect and Science, have their totally distinct provinces. Why should they not be carefully observed? why suffer them to intrench on each other, to the violation of propriety, and order? why transgress their rightful limits? Let Reason be permitted the privilege and honour to conduct us to the boundaries of Revelation: we are then consigned to the superior guidance of Faith. There we may safely rest, and enjoy the advantages of both. Reasoning minds are propense to dwell in an undue degree on a philosophic Faith. They ought to know, that such an ideal abstracted sort of Faith is not so much as conceived by the bulk of mankind. How should it? Neither indeed is there any trace of it in the Scripture. Have all men philosophic Talents? Christian Faith is of a much higher class: and, if we would be ingenuous enough to investigate the subject, without prejudice, we should find, that, it is the Consent of the Heart, the Will, and the Affections, to "The Word of Truth" accompanied, as it ever is, with emotions, dispositions, and character, suitable to the infinite importance of the things we believe. "The objections made to Faith are |