Let us take the illustration of a man affected with a disease supposed to be mortal;--he is told that a remedy has been discovered of infallible efficacy; and that a person is at hand who is ready to administer it. Does he perceive his danger;--does he believe the virtue of the remedy;--does he confide in the sincerity of the individual who offers it;--this is faith. The immediate and natural result of his faith is, that he asks for the remedy which is offered;--and this result is inseparable from such belief, according to the uniform sequence of volitions in every sound mind. The man who professes to admit the facts, and does not shew such a result of belief, professes what he does not actually feel. If he perceives not the extent of his danger, he asks not the remedy, because he values it not;--and the same effect may follow, if he doubts either its efficacy, or the sincerity of him who offers it. In this case, it is also to be observed, that a reflection is thrown upon the character of this individual, by imputing to him an offer of what he has either not the power or the intention to perform. But if the man really believes the truths, he applies for the remedy; and he receives it. Thus his faith saves him, because by means of it he bought the offered aid. Could we suppose him merely to admit the facts, without asking the remedy, his belief would avail him nothing. Such appeals to be the simple view we are to take of Faith, when we apply it to the great benefits which are presented to us in the Christian revelation. This is addressed to us as beings in a state both of guilt and of depravity; and as having no means of our own, by which we can rescue ourselves from condemnation and impurity. It unfolds a dispensation of peace, by which, in perfect consistency with the harmony of his character, the Deity offers mercy and forgiveness,--and an influence from himself which has power to purify the moral being. These benefits are conferred on every one who believes; and who is he that believes:--the man who is convinced of his guilt, and perceives his impurity;--who feels his inability to rescue himself;--who admits the efficacy of the remedy, and confides in the sincerity with which it is offered;--this is he who believes. His faith saves him; because, acting on his conviction, according to the uniform sequence of volitions in every sound mind, he asks the promised aid, and asking receives it. Much of the confusion, in which the subject has been involved, appears to have arisen from metaphysical refinements, by which the various parts of this mental process are separated from each other. They form one harmonious whole, which cannot be broken. The man will not seek the remedy, who believes not its efficacy, and perceives not his moral necessities; but, however he may profess to admit these facts, if he follows not out his belief to its natural result, by applying for the remedy, his mere belief will not profit him. The grounds, on which