which proves nothing; but, of reasoning, and argument-that,

The whole human Race, as virtually represented in their original Progenitor; are, by nature, and with respect to the Favour, the Image, and the Glory of God, in a lost condition*: that,

Mankind are not their own Saviours; they cannot save Themselves; they have no natural ability, no moral sufficiency, for this vast undertaking; they must, therefore, be indebted to some superior agency for their Salvation: and that,

• A person must excel in the most subtle art of torturing truth from its plain and obvious meaning, who can extract any other interpretation from Rom. v. 12-19. I would ask any man of an honest mind, and a sound understanding, whether this passage does not obviously import, and clearly assert, that the whole human Race are involved in the Sin, Guilt, and Condemnation, of the first Disobedience. An ingenuous Infidel, would, I think, very readily admit, that this is the unsophisticated sense of the words, however he might deny the truth of the doctrine. It may indeed be questioned, whether such a character as an ingenuous Infidel can exist.

If ever we be saved, we must be saved entirely by GRACE; that is, by the free, unmerited, and sovereign Goodness of "The God of our Salvation." It must be wholly an Act of Grace*.

These great leading Theses of Christianity are not seen, or acknowledged, because, they are neither regarded, nor studied, by the generality of people of any class. The most intelligent in all other branches of Literature are frequently the most ignorant in these matters." To study a thousand vain and unprofitable things, and never to learn how to be saved: to load the memory with a great multitude of heathen names and the history of profane and impious Characters, while we are totally ignoan of that of Jesus Christ: to dispute about some critical trifle, and not to attend to God himself in the affairs of eternity to strive incessantly about the letter of the Law, and not to be at all solicitous about the spirit of it: this is almost an exact description of the employment, in which innumerable persons spend their life, who are called "the learned men, and the wits, of the Age!"-Is not a remark, which was uttered some centuries ago, too well adapted to our own times? Surgunt indocti, et rapiunt cœlum.

The contemptible affectation of uncommon Learning, uncommon Ideas, uncommon Systems, and uncommon Language, lest we should be thought to judge, or to speak, according to the principles and style of common sense, has done infinite injury to the cause of Truth, Science, Philosophy, Religion, and Virtue: not only in respect of a few conceited Individuals, but, to the public Mind.

After having demonstrated, as we hope— for, demonstration is our plan—these fundamental positions of the christian Verity— we proceed to the establishment of our next Assertion: for the confirmation of which, we mean to explain the peculiar Nature of that FAITH, through which we are saved, and its Instrumentality in our Salvation. What then is,

SECTION IV..

The peculiar Nature of the Faith, through

which we are saved?

Most of the controversies, by which the minds of men have been agitated, and perplexed, with respect to the doctrine of Salvation by Faith, have originated, either in a want of clear ideas in the use of the terms, or, from not understanding the true scriptural nature of Salvation, and Faith. Whenever these are properly comprehended, the dispute will terminate: a consum

mation most devoutly to be wished; "that we may all speak the same thing, and be perfectly joined together in the same mind, and in the same judgment *.*

*Is it not greatly to be lamented, that any persons, professing either goodness of heart, or benevolence of mind, should argue, that this Unanimity is impracticable, and utopian? What! when there is only one Lord, one Faith, one Bible, and one Hope? What! when the very thing is so strongly, and so repeatedly urged upon us, in the sacred Code? What! when Truth, as such, must be in harmony with itself and when nothing would tend so much to confound both the sceptical and infidel Opposers of Christianity? Can any thing be more gratifying to them, than the perpetual controversies, and collisions, which subsist between the avowed Followers of one and the same divine Teacher; unless it be, the most unamiable bitterness, with which those controversies are usually conducted? Immortal honour would certainly be due to that Character, which could devise a method of putting a final close to these polemical disputes. Few Politicians would deserve a Monumentum are perennius half so much. I would cherish the possibility of the thing, in the hope, that some exalted Mind would make the Attempt. Might it not be a proper Thesis for the Teylerian prize-essays? or, for a series of Lectures from the Bamptonian School? Surely we have some pious and learned Theologists among us, who might be ably and happily employed in so noble a service. The very Effort would be its own reward; and the subject, if I mistake not, rather new,

A moment's reflection will be sufficient to convince an ingenuous Enquirer, that nothing can be true, which contradicts itself. If, therefore, it be true, that Salvation is by Grace, it is mathematically certain, that any definition, or account, of Faith, which opposes this invariable maxim, must be false, and to be rejected with virtuous abhorrence-as derogatory to the Glory of the divine Grace. For, we are assured, upon apostolical testimony, that, "Salvation is of Faith, that it might be by Grace." Nothing therefore must be inculcated, or interwoven, in the constitution of Faith, as the Instrument of our Salvation, which can have the smallest tendency to eclipse the splendour of that Grace, which is to blaze forth in the whole scheme of our Redemption, and in every distinct branch of it.

This however is no task for any secondary kind of Being: it will require the first Mind, and Talents of the first order.