believes not, rejects the statements of the Almighty
as false,--and treats him with the contempt which we apply to one whom
we suppose to promise what he has no intention to bestow. The man who
comes to God, with the hope of acceptance, is therefore required to come
in the assurance of faith, or an implicit conviction that he is sincere
in his intentions of bestowing the blessings which he offers; and
whosoever has not this assurance does dishonour to the divine
character,--or "maketh God a liar."

It were vain to enter upon the various systems and opinions, in which
this important doctrine has been misrepresented by its enemies, and
often perverted by those who profess to be its friends. Two of these may
be briefly noticed. Some have maintained that the doctrine of an
unconditional pardon sets aside the obligations of morality,--because it
has no regard to the personal character of the individual,--or holds out
the offer of acceptance to faith, without obedience. Others contend that
an essential part of faith is an immediate and absolute assurance of a
man's own acceptance in the sight of the Deity; and that he who has not
this is in a state of unbelief. These two opinions, so different from
each other, are equally founded upon misconception of the nature and
provisions of the Christian economy.

In regard to the former, it is only necessary to remark, that the
revelation of Christian truth is not confined to an offer of pardon to
the guilty;--its great object is the recovery and purification of the
moral being; and there is an essential and inviolable union between
these two parts of the great scheme of redemption. It provides in the
most effectual manner for the interests of morality, by the
purification of the desires and affections, the springs of action;--it
is the morality of the heart. It proclaims a system of morals, more pure
and more exalted far than ever was contemplated by the wisest of
men;--it exhibits an example of the perfect state of a moral being, in
the character of the Messiah;--and it enforces the imitation of this
example as indispensable in every one who professes to be his disciple.
These different parts of the scheme can never be separated, and there
cannot be a greater perversion of reasoning, or a greater misconception
of the prominent features of the gospel of peace, than to allege that it
does not provide, in the most effectual manner, for the highest
interests of morality.

The other op