and the most spiritual too, of setting them upon the Saviour himself. Indeed, it is impossible to love him as we ought, or even as we might, without contemplating frequently both the wrath to come, from which He delivers; and the glory to come, which He has prepared.

No. IV.

NOMINAL FAITH, FROM NOT REALIZING ETERNITY.

WHAT ought believers, and especially ministers, to think of that national faith which Christianity has obtained in this country? Any zealot can despise it; and any theorist expose its defects. Both, however, would be

startled, were the national faith transferred from Protestantism to Popery, or to Deism, or even to Socinianism. Such an apostasy would be appalling, even to those who brand popular faith, as absolute unbelief. They would be the first to proclaim its guilt, and to predict its punishment. National faith is not, therefore, a worthless nor a useless thing. Even nominal Christianity is infinitely preferable to real infidelity. The latter would throw back the moral character of the country, and render salvation impossible; whereas the former, with

all its awful defects,-and they are as enormous as numerous,-maintains many virtues, and helps to keep the golden candlestick of the gospel in Britain.

Is there, then, no faith at all in this popular belief? However this may be, there is as much truth passed into currency, as keeps popular feeling hostile to Popery and Socinianism. Public opinion is against the great heresies, both of ancient and modern times. Indeed, except in a few obscure places, it is impossible for any minister to speak more highly of the glory or the grace of the Saviour, than the public mind would bear. Neither the "Amen," nor the "Alleluia," of the people would be withheld from the loftiest form of his worship.

Such being the sober and familiar facts of the case, that man's orthodoxy ought not to be suspected, who ventures to doubt the wisdom of despising and denouncing national faith. He ought, at least, to obtain a fair hearing, even when he hazards the assertion, that exposures of its defects and fallacies are not the only nor the best means of removing them. It is as easy, as it is true, to tell nominal believers, that they do not understand nor love the gospel which they profess to believe;

that they have no spiritual discernment of its glory, and no humbling sense of their need of its grace. This, alas, is the fact; but the question is, why is this the case? It is easy to say, because they do not seek to be taught by the Spirit of God. This also is only too true! But here, also, the question, "Why ist this the case," is necessary. Why are the generality so insensible of their need of divine teaching, and so averse to pray for it? Here, again, it is as easy, as it is true, to say, that they love the world so much, and sin so well, that "the things of the Spirit are foolishness" to them. Still the question returns, why do they so love the world and sin? Now, when we say that such is human nature, whilst unregenerate, we ought to remember, that such was our nature, and that of all believers, before conversion. What, therefore, was the grand consideration which the eternal Spirit employed for changing our nominal belief of the gospel, into cordial faith? What gave that force to truth; and that effect to trials; and that power to conscience; and that aspect to sin; which arrested our unbelief, and decided our character? The Christian, who will examine this matter duly in his own case, will find that it was the weight of eternity which turned the

scale. And if he will pass from his own case, to that of the first Christians, he will find, in a more remarkable degree, that it was by motives drawn from all the heights and depths of eternity, that the Holy Spirit won faith to the

cross.

Now, if this be the historical and experimental fact, is it not both self-evident and certain, that nominal belief must prevail, until eternity is brought to bear more fully and frequently on the public mind? Are we wiser than Christ and the apostles, that we deal so much in exposures of defect and fallacy in nominal faith, and so little in manifestations of eternal things? Are we so ignorant of human nature, as to imagine that the way to set men right, is to prove that they are wrong? Unmasking and analyzing character, principle, and motives, formed, indeed, a special part of the Saviour's ministry. He never met the scribes or the pharisees, without exposing both their hypocrisy and self-righteousness. But, whilst this is true, it is equally true that all this was done in direct connection with eternity. Their hypocrisy was laid open and lashed, not chiefly by contrasting it with the sincerity of the pious, but by kindling upon it "the damnation of hell." Their boasting righteousness