interests, are perfectly under his control. The highest interest of the universe, on which the heart of every Christian is fixed, is secure. There will be no more sin, and no more misery in the universe, than is chosen by infinite wisdom and goodness. The wickedness, and even the wrath of man, shall praise God; and the remainder, which is not necessary to promote the general good, will be restrained. In time of darkness, deep declension, and persecution, let us not forget the practical use of this precious truth. In time of general and alarming declension in religion, when sinners are unaffected with the exhibition of the fundamental and everlasting truths of the gospel, and appear to be sleeping on to eternal death, Christians have no reason to despond. They should remember, that God has wise reasons for thus blinding their eyes and hardening their hearts; so that they are insensible to the objects, which are leading them to destruction. When false teachers and deceivers come along, transformed into angels of light, and draw multitudes of eager followers, into their fatal snare; let us remember, that they are but instruments and second causes in the hand of God, who has an agency, as well as an important purpose to answer, in sending people strong delusion, that they should believe a lie that they all might be damned, who reject the truth and have pleasure in unrighteousness.When professing Christians, who have had the confidence and friendship of the faithful, depart from the faith of the gospel, become corrupt in their sentiments and practice, and oppose the cause which they once professed to em'orace; let us remember, that "there must be also heresies among you, that they, who are approved, may be made manifest;" in order that the faith and zeal and faithfulness and patience of the true friends of God, may have a fair trial, that the enemies of the gospel may be convinced, that there is an essential and fundamental difference of character, between the godly and the ungodly. And even when the wicked grow bold in sin and profane the name of God, despise his laws, and cast insults on those, who are disposed to maintain his truth; let us bear their curses with cheerfulness and patience, because "the Lord hath bidden them." Let us see the hand of God, working all things after the counsel of his own will, amidst all the surrounding darkness, and confide in his universal and particular providence, which will soon be cleared from all darkness, and shine through eternity, with increasing transparency. Finally. In view of this subject, impenitent sinners have reason to tremble. They are the lawful servants of the great King, who has the best of reasons for making all things for himself, yea even the wicked for the day of evil. Some He has determined to raise from the dead, at the last day, "to shame and everlasting contempt," in order to display the brightness of his glory, forever. What reason have impenitent sinners to think, that they are not of that unhappy number? For some reason or other, they have, thus far, been formed into "vessels of wrath fitted to destruction." Probably they have often resolved to repent and make their peace with God, in future; but, as yet, they | have found no heart to do it. Their hope, derived from such resolutions, is without foundation; for the broad road, which has carried so many millions down to the chambers of death, is paved with such resolutions. Do not their own consciences testify, that the more they have become acquaint- | hearts; nor will the wisdom, im ed with God, the less disposition they have felt to love Him? Some of them perhaps, may have determined to resist the influences of the Spirit of God, and reject the humbling conditions of salvation, and indulge themselves in all the gratifications, which this world | affords. If there are such, they would do wisely to reflect, that it may be, God has determined the same thing too. No determination of theirs, will ever disappoint His purposes, or defeat His designs. There may be others, who have some remaining fears of the great and solemn day, which is approaching, and are anxious to make their peace with God; but find no heart to love Him and comply with the conditions of salvation. With an increasing aversion to duty, how dangerous is their situation! The conditions of heaven will not, cannot, be made any more pleasing to their selfish partial goodness and sovereignty of God, ever be hid from their eyes. God has determined to display those perfections, with increasing brightness forever. With a heart full of hatred and enmity to his character and requirements, sinners are in the hands and at the disposal of a sovereign God: and they can never get out of his hands. There is but one way for them to escape his wrath, or even the condemnation of their own consciences; and that is, to submit to his sovereignty and embrace his universal and benevolent design, which He is pursuing. God has made them to promote the general good. Let them be persuaded to renounce their selfish interests and embrace this object, and thus commence a new life of holy obedience, which, through Jesus Christ, will be attended with the Divine favour and presence, ages without end. S. C. than this, it may be presumed, is implied in the precept. And here I would observe, 1. That, in remembering the Sabbath-day, we may suppose, is implied an affectionate anticipation of it, through the week. to esteem the Sabbath a delight. It should be to us the most pleasant of all days, on account of its sacred duties and religious services. It will be so, if we love God more than ourselves, and esteem his word and worship more than our private, secular employments. The moral state of that person must be very deplorable, to whom the Sabbath is a burden, and who takes no delight in those several duties, which, when rightly performed, are a commencement of the work of heaven. Certainly, the affections of such a person are set on earthly things; and he must be actuated by a sordid, carnal, worldly spirit. But, if we really take delight in the duties of the Sabbath, we shall not forget them, as soon as the sun is down. They will leave a sweet savour on our minds, which will abide through all the business of the week, and occasion joy in the thought, that such another day of holy rest, such another season of sweet communion with God, in prayer and praise, is near at hand. And, as the sacred day again returns, we shall stand prepared, cheerfully to welcome its approach. As a writer on this subject, well observes, "It would be grief insupportable, to a Christian, were he doomed to sojourn long upon earth, without the hope of enjoying another Sabbath. And the man, who can look forward to such employments and such privileges, without an elevated mind, without any warm affections, with a spirit of dissatisfaction and gloom, hath never tasted that the Lord is gracious." God's day. Suitable attention should be paid to the preparation of ourselves, and our families, to attend the public worship of God in his house. If any stay from divine worship, on the Sabbath, to prepare victuals, or because their apparel is not in decent order, or because the beasts are too much worn down with the labours of the week, to be able to bring them to the sanctuary; it argues a woful forgetfulness of the Sabbath-day. 3. It is implied, in remembering the Sabbath day, that we bestow proper attention to prepare our hearts for its due observance. We ought to set, not our houses only, but our souls also, in order for the services of the Lord's day. God looks at the heart. He requires spiritual worshippers.Those who have any acquaintance with themselves, know, that it is no easy matter so to lay aside worldly thoughts, cares and perplexities, as to wait upon the Lord without distraction, and to join, with suitable calmness and sereni2. In remembering the Sabbath ty of mind, in the various exerday, is implied proper care so to cises of divine worship. It rearrange our secular affairs, that quires preparation. It requires a they may not interfere with the holy discipline over one's thoughts religious duties and services of ho- and affections. The heart must ly time. There are some provi- be kept with all diligence. Let dential occurrences, which may none imagine that they can pass, unavoidably hinder a desirable in a moment, from the hurry, buspreparation for the Lord's day; tle, and fervour of worldly busibut, in general, there is no diffi-ness, to that calm, serious, spirculty in so planning one's worldly business, as to have it out of the way by Saturday evening. We ought to leave nothing to be done on the Sabbath, which may be done on another day. We ought so to arrange our business, as to be ready to begin the Sabbath, at the going down of the sun. should take heed, that neither we, nor our domestics, are so much fatigued and harassed with the cares and labours of the week, as to be unfitted for the sacred duties of We itual frame of soul, in which they ought to approach the holy God, who will not be mocked, and into whose presence it is presumption to rush, as the horse rusheth into the battle. Let me be permitted here to ask such of my readers as profess the religion of Christ, whether they are in the habit of remembering the Sabbath day? A true answer to this question, may assist in answering another question of great importance: it may go far towards determining, whether | leges of the Lord's day; if you feel no pleasure, during the week, in anticipating the approach of the Sabbath; if it would give you no pain to apprehend, that you might long be deprived of the enjoyment of Sabbath days; if you find it an irksome task to quit your worldly business, and get ready to meet the Sabbath, when it arrives;what reason have you to think, that heaven would be to you a place of happiness? your professions are sincere or hypocritical. If the Sabbath is your delight; if you esteem it above all days; if you anticipate it with pleasure, and duly prepare for its approach; it would seem that you hunger and thirst after righteousness, and are, in some measure, prepared for that rest, that endless sabbath which remaineth to the people of God, in heaven. But if, on the contrary, you feel an indifference, or indisposition, to the duties and privi FOR THE HOPKINSIAN MAGAZINE. THOUGHTS ON FAITH. The Bible often speaks of faith; Ministers often preach about faith; yet I apprehend that Christians generally entertain only vague, indefinite notions of this important grace. Instead of an exact and precise knowledge of all its advantages and blessings, they are satisfied with a general belief, that faith will somehow save the soul. Little or no other comfort is expected, but the hope of salvation. But if other blessings may be obtained, then it is important, according to the value of those blessings, that they be well known and understood. "Faith is the substance of things hoped for." The man, who believes, already has the substance of what he expects; it is present to his apprehension; the enjoyment is anticipated. Therefore, he has peace in believing. "Faith is the evidence, or the strict proof and demonstration, of things not seen." True faith, that a blessing will be granted, is the evidence," or the proof and demonstration of its reality, that it will be enjoyed, that it is on the way. Here, observe, that this definition of faith by the MORALIS. apostle, does not limit its influence to the blessing of salvation; he does not confine it to spiritual blessings. Faith is the substance of all things "hoped for;" all lawful, all needed blessings of providence. Faith is the evidence of all things, all good, all needed favours. As God does not confine his goodness to our salvation, nor to our spiritual wants and comforts; so he does not limit our prayer or faith to this class of favours. He gives us his rain and his sunshine; he makes corn and grass to grow; the silver and the gold are his; health, and friends, and reputation, are all his gifts. Accordingly, he allows us not only to labour for these things; but to make them the objects of our faith. Abram went out among strangers, believing in the protection of Providence, and he was protected. Jacob believed that God would give him food and raiment,' " and these wants were supplied. Manoah and his wife believed that God would give them a son; and Sampson was born. All these were temporal blessings. But here a reasonable enquiry rises: Will my belief always ensure all my extravagant wishes? Will my faith that I shall be a Minister or a King, ensure me a pulpit or a throne? Surely not. What line then can be drawn, what rule given? The word of God, particularly the promises of the word, are a safe rule. What God has promised, he will grant, if we exercise faith in that promise, whatever it may be. God has promised the Holy Spirit to those, who ask it. Now, if we cordially believe this promise, and ask, he will grant the blessing. If we do his will, he has promised to enlighten us as to the essential doctrines of the gospel. "He shall "He shall know of the doctrine whether it be of God." Obeying and believing this, we may be sure of the blessing. Do our enemies make us tremble? They shall fight against thee; but they shall not prevail against thee." Believing this promise, we may enjoy its blessing. This is as applicable to every individual as to Jeremiah. You may, therefore, believe and plead this promise. Are you oppressed with any adversity, God says, "Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me." This is just as applicable to you, as to David. Whatsoever reasonable thing, whatever is promised to the people of God, "when ye pray, believe that ye receive them, and ye shall have them." A general promise gives just as strong a claim as a particular one; for this is included in that. This is But here it may be said, because it has been said, that these great and precious promises are not made to saving faith; but to the faith of miracles. Were these numerous, and precious promises made to believers, not then addressed to the church, not to the saints generally, under the Mosaic and Christian dispensations; but to a few, very few prophets and apostles, who wrought miracles? Have all these promises to faith been null and void for more than a thousand and half a thousand years? Are many other large portions of scripture, relating the success and triumphs of faith, addressed only to a few persons who performed miracles? Are several entire parables obsolete and useless? Was the story of the Syrophenician woman, her unyielding, undaunted faith, addressed only to those, who wrought miracles? What is the explicit and particular design of the parable, concerning the man, who at midnight went to borrow three loaves, if not to show the certain success of faith? Take this away, and what is the meaning of the story? His neighbour would not rise from benevolence; but for his importunity or impudence, as it may be rendered, he arose and gave all that was desired. Was not this designed to encourage, and even to inculcate the persevering importunity of faith? What is the lesson in the parable of the woman applying to the unjust Judge, if it be not to recommend an unwavering faith? Though he feared not God, nor regarded man; yet so ardent was her application, so unbending her purpose; she troubled him so much, that he yielded her the request of her soul. Could the heart of man devise, could the inspiration of the Almighty give, a more astonishing proof of the invincible power of faith? What connexion have these things with miracles, or the faith of miracles? What reference have any of the Divine promises to miracles? They are made to all believers; they are made to faith. Faith is the same now as when the promises were first written; the promises are the same; the happy effects of believing are the same. If men will exercise faith now, as did the ancient believers, they will reap |