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and spirit of his system, his instructions may appear dark, and we perceive no adequate motive to apply them for the regulation of our own conduct. We may have perfect confidence in the skill of some eminent artist who analizes with judgment the principles of his art; we may admire the talents of a distinguished scholar who declaims with elegance on the beauties of any classie work, and points out with accuracy the grounds of the pleasure they afford us; but, for want of knowledge, or of taste, we may not distinctly comprehend his meaning, or perceive the beauties which he endeavours in vain to point out to us. In the cases which I have supposed, we may yield entire credit to the judgment, integrity, or skill of the teacher or the artist; we may have full faith in the wisdom and truth of the man, but, through defect of cultivated understanding, or of liberal taste, his principles, his doctrines, the beauty of his examples, cannot strictly be said to be the objects of our belief, because they are not justly apprehended, they are not seen in their proper light, nor perceived in their true nature.

To apply these remarks to our present subject.—A genuine and practical faith in the gospel, which is that alone after which we seek, consists not merely in acknowledging the scriptures to be the word of God, in confessing the divine authority and heavenly mission of the apostles, the prophets, or of Christ himself, all which may be nothing more than an hereditary opinion, a pious prejudice of education; but it implies, as still more essential to it, a clear perception of the spiritual nature, beauty and perfection of the doctrines which they teach, especially as they regard the glory of God, the system of our redemption, and the duties, and immortal hopes of man; and a profound persuasion, not only of their truth,

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but of their infinite importance to our everlasting peace and happiness. These doctrines, therefore, as far as they are within the comprehension of the human mind, are not received with genuine faith, but in proportion as they are in their true nature understood; and truly understood they cannot be but in proportion as the heart perceives their spiritual excellence and perfection, and with a holy and divine taste, relishes their beauty. For the excellence of virtue, the loveliness of genuine piety— the beauty of holiness is part of its idea. Here, then, we begin to discern the practical and moral influence of a sincere faith. For, what the heart understands and loves, must govern the practice. Perceiving, by this gracious principle, the beauty of holiness, the divine excellence of the evangelic doctrine, the believer is led by the sweet and irresistible attraction of a renewed taste, to delight in the law of God after the inward man; and to derive his chief pleasures from the study of its heavenly truths, and conformity of heart to its holy precepts. Here we begin, also, to discern the dependence of faith on the good dispositions of the heart.

By the understanding we judge of speculative truth ; yet, on all moral subjects, the convictions of the understanding are greatly influenced by the state of the affections. But it is the heart alone, profoundly touched by the spirit of grace, which creates those lively and affecting conceptions of the beauty of divine things, and the perfection of the system of the gospel, which form the essence of a practical faith, the active and operative principle of a holy life. Hence hath the apostle said, with the heart man believeth unto righteousness. Philip replied to the eunuch who desired to be baptized, -if thou believest with all thine heart thou mayest.

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