these truths are addressed to us, are contained in that chain of evidence on which is founded the whole system of Christianity,--taken along with the conviction, which every man receives of his actual moral condition, from the voice of conscience within. A sense of the sincerity of the offer we derive from our impression of the unchangeable attributes of the Deity. Accordingly, he who believes is said to give glory to God,--that is, to receive his statements with absolute confidence, and to form an honourable conception of the sincerity of his intentions. He who 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.