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ciled to God, as well as to be saved from punishment?

"2. I read, John iii. 16, God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.' I learn that Jesus of Nazareth, the Son of God, was himself both God and man; Rom. ix. 5; 1 Tim. iii. 16; John i. 1. That he was sent from God; Gal. iv. 4. That he came into the world, to seek and to save that which was lost; Luke xix. 10. That he came into the world to save sinners, even the chief of sinners; 1 Tim. i. 15. That he is the one Mediator between God and men; 1 Tim. ii. 5. That he is a Prophet; Acts iii. 22, 23. That he is a Priest; Heb. vii. 17, to the end That he is a King; Ps. ii. 6; Eph. i. 20, to the end; Phil. ii. 9-11: and that he must reign till he hath put all enemies under his feet; 1 Cor. xv. 25. Such are the views of Christ given me in the holy Scriptures. But what do I know of Christ in these views? Do I understand the doctrine of his complex person, so far as to see his fitness and ability for all the work of a Saviour? Do I consider him as appointed and sent by the Father, to testify his mercy, for the salvation of sinners? Do I understand the doctrine of his mediation? is a Mediator? What gave the occasion for a Mediator between God and men? What is the great end of the mediation of Christ? Do I understand how God may be glorified, and sinners reconciled to God, and saved by this mediation of Christ?

What

"Is Christ a mediatorial prophet? What is the work of a prophet? Why do I need such a prophet? What are the benefits of his prophetic work? Is Christ a mediatorial priest? Who constituted him such? What is the work of Christ as a priest? Has he made a perfect atonement for sin, by the sacrifice of himself? Is there any method for the justification of sinners, besides that of a personal interest in his obedience to death? Is his sacrifice sufficient to atone for the sins of all who come to God by him? Is Christ the advocate for his people with the Father? Does he ever live to make intercession for them? Does the Father hear him always? Is Christ a mediatorial King? Who constituted him a king? What is his kingdom? What are the laws of his kingdom? What are the privileges of his kingdom? Who are his subjects? Are they a willing people? Will he protect and preserve his church? Will he suffer

any one of his faithful subjects to be eternally lost? Does he overrule all things that concern his people? Does he govern the world? Will he come again, with power and great glory, to judge the world in righteousness? Will he then condemn and punish all his enemies with everlasting destruction, and justify and glorify all his subjects?

"3. As Christ is revealed in Scripture as the Saviour of sinners, so I learn that there is no salvation in any other, Acts iv. 11, 12; that there is salvation in Christ for all who come to him in the appointed way for salvation, 1 John i. 7, Rev. xxii. 17, Heb. vii. 25, John vi. 37; and that the appointed method of salvation is by faith in Jesus Christ, John iii. 18. 26, Mark xvi. 15, 16. But how far do I understand these things? Why cannot sinners be saved without Christ? Would God have been unjust to man if he had provided no Saviour? Are not all in a state of just condemnation who have no part in Christ? Is there merit enough in the obedience and death of Christ to atone for the sins of the vilest sinner on earth? Is there not sufficient encouragement in the Gospel for every sinner to apply to Christ who is sensible of his need of a Saviour? Can any man be saved by Christ who does not believe in him? Is it not by faith in Christ that sinners obtain justification and salvation?

"In this method I would recommend a serious and impartial inquiry into your knowledge of your state, and your own convictions and concern on account of sin; into your knowledge of Christ in respect to his person, appointment, mission, general character as a Mediator, and particular offices as a Prophet, Priest, and King; and into your knowledge of the method of salvation through him. Then proceed in the enquiry.

"4. As the whole human nature, in all its innumerable branches, is ruined by siu, so I find that the Scriptures proclaim redemption, reconciliation, and salvation by faith in Jesus Christ; John vi. 40. I have attended in some measure to the testimony which God has given concerning his Son, and concerning the way of salvation through him; but it is one thing to understand the meaning of a proposition, and it is another thing to believe the truth of it. Let me, then, with the utmost seriousness and impartiality, inquire, Do I not believe? Do I believe as divinely true the testimony which God has given concerning Christ, and the way of salvation through him? Do I believe that Christ

is both God and man? that he was appointed of God, and sent by him to save sinners? Can I believe this, and not believe that God is inânitely merciful, and willing to save all that come to him by Christ? Can I believe this, and not admire the love of God in sending his Son to die for sinners? Do I believe that Christ is the divine Mediator between God and men? that he is a Prophet, Priest, and King? that he does in fact discharge all the work that belongs to these offices? Do I believe that the only way of salvation is by faith in him? Do I believe that all who come to him by faith shall be saved, though their sins have been never so great, numerous, and aggravated? Thus inquire whether you do indeed believe what is testified by the word of God. There is often much more unbelief lies here than Christians suspect: here the whole weight of salvation must lie; and therefore the mind must have a firm belief of this doctrine, or there is no settled peace.

"5. Do I cordially and entirely approve this doctrine concerning Christ, and salvation through faith in him? It is not impossible for the mind to understand and believe what it does not approve; but do I see that every thing in Christ, and in this method of salvation, is worthy of God, and suitable to sinful men, suitable to my own wants? Does it appear to me that in this method of salvation all the perfections and characters of God are glorified, his law and justice honoured, the dignity of his government maintained, while sinners are saved? Do I entirely approve the Saviour, in his person, character, and work? Do I entirely approve the salvation, and the method of it?

"6. Do I find any exercise of divine love to the Father, the fountain of all this mercy? to Christ, the Saviour? to the Holy Spirit, who has led me to some acquaintance with these great and glorious things? Do I love this salvation, consisting in deliverance from sin, as

well as from condemnation-reconciliation and peace with God, and eternal life in heaven? Do I love those who bear the image of Christ, and partake of

this salvation?

"7. Do I receive or embrace Christ as he is revealed in the Gospel, for all the purposes for which he is revealed? But I need not enlarge here; the close of my former letter renders it needless. Some such method of inquiry and selfexamination as this may bring things home to the conscience, and with a di

vine blessing may help to discover whether you have or have not a true and saving faith in Christ. That you may find some tolerable evidence of this faith in yourself is my earnest desire; to know that you find it so, would afford me a solid and lasting pleasure, and your benefit would be inexpressible and eternal: God grant that it may be so. But if you do not yet find satisfactory evidence, be not discouraged; wait on the Lord, and be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord. Ps. xxvii. 14. Repeat the inquiry often, and with earnest prayer. Meditate much on the love of God in providing a Saviour. Meditate on the person, mission, mediation, offices, power, and grace of Christ, and on the way of salvation through him. Depend upon every help in my power to give you. And may the God of peace give you the knowledge of salvation, and guide your feet into the way of peace."

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The reader will forgive this length of quotation from the MS. of a man very highly esteemed in his day, but who has left behind him few traces of his holy and benevolent mind: at the same time, the prolixity of the extract forbids the insertion of some other in the passages of Mr. papers Wickens, which were intended to be given.

As a protestant nonconformist, Mr. Wickens was firm, but liberal. He did not shrink to nothingness at the approach of a man differing in sentiment from himself, and possessed of somewhat more of worldly importance; he did not consider himself as under an obligation to conform his sentiments to the current opinions of the day; he did not regard an exuberance of liberal professions as the best evidence of his charity: but he respected and loved all good men, and he lived in habits of strict

intimacy with persons of very different views from his own. Many a high character for liberality is acquired by a want of constitutional firmness, or of fixed sentiments, or of the strict integrity which prohibits a surrender of the

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MONSIEUR ROCHAT, AN EXILED SWISS MINISTER, ON THE FAITH

AND LIFE OF A CHRISTIAN. GENTLEMEN,--Your indulgence will, 1 trust, pardon my indiscretion in requesting you to grant me a few pages in your Magazine. My first two letters to my much honoured friend Dr. J. P. Smith, were merely the fireside conversations of an invalid with a brother, and were therefore penned without order or method. Brought by our worthy Doctor before the public, I endeavoured to trace my third letter with more method, but that was only destined to throw light on one point of our friendly controversy; it therefore now appears to me conscientiously my duty, to recapitulate, as briefly as possible, some of the principal points, as well with regard to faith, as to the Christian life, and on the discernment requisite in those who profess to belong to Christ. If on glancing over this confession of my sentiments, any reader is inclined to doubt the conformity of one or other of the articles with the Holy Bible, I entreat him to examine carefully all the passages quoted, and to judge whether they are not applied in their simplest and strictest sense.

To this brief exposition, I wish to add a discussion as short and rapid as I possibly can, without injury to the subject, on an opinion the most serious in its consequences, and on which as yet I have been silent. I have the honour to remain, Gentlemen, Your obedient humble servant,

3d April, 1827.

THE Saviour, who is "the way, the truth, and the life," has said, "He who cometh unto me, I will in no wise cast out." John vi. 37.

To come to Christ, is the serious act of a soul, who," sick, wretched, and heavy laden," seeks in Christ his rest; "flies for refuge" towards Christ, as the Saviour in whom God, (whose promises in him are yea, and in him amen ;") † promises "remission of sins, and the gift of the Holy Ghost, wisdom, righteousness, sanctification, and redemption." I

I feel in my conscience, that God has given me grace to go thus unto Christ with sincerity. I ought then to be assured of not being cast out, since Christ, who cannot lie, has delared, that he who cometh to him shall in no wise be cast out.

This faith, which is now my consolation and my peace, is at the same time, and of necessity,

Luke v. 31.; Rev. iii 17.; Matt. xi. 28.; Heb. vi. 18. +2 Cor. i. 20.

Mark xvi. 15.; Luke xxiv. 47. ; Acts C. R. ii. 38, 39.; xiii. 38, 39.; 1 Cor. i. 30.

my sanctification, by the virtue of the Holy Spirit; for Christ is not less sanctification than he is righteousness on the part of God to all believers. 1 Cor. i. 30.; Rom. i. 16.

When I grieve the Holy Spirit of God, by whom I have been sealed unto the day of redemption ;"* my soul can no longer enjoy happiness: it is at such seasons that fears arise, that sometimes doubts assail, or perhaps even anguish overwhelms. But coming to myself by the grace of God, "I go to my Father, and say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son;" I return to that "immutable" promise, to that oath made to the broken and contrite of spirit, who look to Christ as their refuge.+ I implore my God in his infinite mercy to grant me wisdom, and with joy I hear him command me not to doubt, that he will give it to me; thus I am mercifully recalled to strengthen myself without any doubt on the rich and "precious promises" of the eternal love and long-suffering of my God, and to await with certainty from this "God of hope," that wisdom which he has promised" to give liberally, and without upbraiding, to all who shall ask it."I

I have the testimony of my conscience, that it is in simplicity and godly sincerity,§ that I thus return unto him; and, therefore, perhaps immediately, perhaps not so speedily, yet most certainly, some fruit of obedience and of

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advancement in holiness will appear to bear also its testimony.

When I live in faith, I live in peace: the more God gives me to contemplate my Saviour, freely offering, promising, and assuring me all things, the more full and habitual is my joy by the Holy Spirit. This joy, although possessing none of the impetuosity of human passions, is "unspeakable and glorious."* I take care, however, not to confuse the assurance of salvation with the joys of salvation. It is one thing to be convinced that I a wretched sinner, and worthy only to be hated, shall be saved, because I am certain of the sincerity with which I believe in the promises of my God, and because the Bible declares, that he who believes shall be saved; and another, to rejoice in this salvation with fulness of joy. The pangs of sin, seasons of coldness

those clouds, which from time to time surround the believer,

and numerous other different causes, nay, even bodily infirmities, produce great variations in our sense of happiness: whenever it pleases the Lord to grant me those joys full and entire, I ought most gratefully to bless him for them; but that for which I particularly pray is, that during my pilgrimage, even amid dark vallies and dreary wastes, he will deign to grant me in his mercy to rest on his unerring promises," establishing my heart with grace;" that his grace may be sufficient for me, which is better than life.+

As there are many who, instead. of examining seriously, sincerely, conscientiously, and in the presence of the judgment seat of God; whether their soul is really fixed on Christ; content themselves with a superficial glance on the subject, and may, without a

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deep examination of their heart, but from some unfounded notions, some deceit of their imagination, or from a mere historical knowledge of the true doctrines, persuade themselves, carelessly, that they do place their faith in him; and, as there are also hypocrites, it is absolutely necessary, in order to discern the true state of the mind, not to be contented with the testimony of the lips, but to look for those fruits which are the necessary, the never-failing effects of faith, and without which "no one shall see God."

Whoever professes to have placed his hopes on Christ, whilst his life remains a stranger to the birth of those progressive fruits which are infallibly produced, although in very different degrees, by every "branch" that is grafted on the vine," may be assured that his faith is purely imaginary. To such a man one may, and one ought boldly to declare, that his soul has never yet been united by faith to Jesus as its only life.

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Permit me now to speak on the subject mentioned at the beginning.

A great number of persons, with the Bible before them, feel obliged to admit, that God having freely "promised eternal life" through Jesus Christ, and not being “man to lie," a sincere and heartfelt belief in this promise, brings with it the certainty of obtaining eternal life. But these same persons affirm, on the one hand, that this certainty cannot be enjoyed until we are convinced that our faith is sincere; and on the other, that we cannot be assured that our faith is sincere, but by sanctification, which results from it. Some esteemed friends have expressed this opi

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who reason thus, that they set aside the secret testimony of the conscience; that in the first place, man is a being endowed with the faculty of knowing himself, and of judging of the sentiments of his mind.-2d. That this faculty, darkened by sin, is purified by regeneration, and gifted by the Holy Spirit of God, with a purity and susceptibility constantly increasing.-3d. That the Holy Spirit, who has "sealed" the believer, and anointedhim "with an anointing which abideth in him," and which is no lie, “bears witness with his spirit," to testify to him of the truth. Let these three considerations be reflected on with serious attention, and it will be seen that the child of God has, by the internal light of his conscience, a testimony of the sincerity of his faith, as clear and certain as it is possible to imagine, independently of the works of sanctification.

And can it be! that faith, the most powerful operation of the Almighty power of God on the heart, a work the most astonishing, is to be performed in my soul, without my being able to discern it, or to feel it with certainty. The very essence of faith is to lay aside all boasting, all self-righteousness, all pretension to the slightest merit, to the smallest virtue, to the least shadow of good in my nature, and to seek but Christ, to seek alone the righteousness of Christ, his pardon, his grace, his Holy Spirit; and yet feelings so clear, my conscience is unable to testify to me clearly; feelings so completely in contradiction with the deepest and dearest sentiments of my carnal mind; such an entire overthrow of my first nature, I am unable to distinguish with any certainty! I am unable to distinguish it even with the faculty of an intellectual being, to "know what is in one," 1 Cor.

* 2 Cor. i. 21, 22; Eph. i. 13; 1 John ii. 27; Rom. viii. 15, 16.

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