dervises wear such garments, as they do also great leather girdles; and sometimes feed on locusts. The Cashmirian wool, of which shauls of grest fineness and value are manufactured, was not probably at this time known in Judea; and the hair of Jewish camels will not admit of being so manufactured. A garment of hair, it will be recollected, was worn by the Nazarites during their separation; and it was constantly worn by John, because he was a perpetual Nazarite. (See Illust. 1.) But to those who know not how much locusts have been, and are at this day, in the east, an article of food, it will appear to be a very peculiar circumstance, that John should have eaten them. But by the Arabs, they are even cousidered as, a delicacy; and sprinkled with salt, and fried, it is said that they are not unlike, in taste, to fresh water cray-fish. Niebuhr, in the first volume of his travels, gives an account of the locusts, sometimes coming from the eastward to the south-west, in Arabia. "Never," says he, "have I seen them in such numbers, as in the dry plain between mount Sumara of Jerim; for there are places where they might be swept up by the hands. We saw an Arab who had gathered a sack full, in order to dry them, aud keep them for his winter provisions. When the rain ceases but for a few hours on the west side of the mountain, there come such numerous legions from the side of the east, that the peasants of Mensil were obliged to drive them away from their fields, that they might not entirely destroy their fruits." The evangelist was probably induced to mention John's eating "locusts and wild honey," from the circumstance of having mentioned his residence in the desert; and both perhaps imply no more, than that he lived in the country, and in the simplicity and plainness of a country life. The Jerusalem Talmud says, that "he who obligated himself by a vow to abstain from flesh, could not eat either fishes or locusts;" which shews that locusts were, at that time, a common article of food. See Harmer's Observations, vol. 1. p. 487. and vol. 4. pp. 158, and 485-7. And Light foot on the verse. (To be continued.) ANECDOTES. OF BOERHAAVE. A FRIEND of this celebrated man, who had often admired his patience under the greatest provocations, asked him by what means he had so entirely suppressed that impetuous passion, anger. The Doctor answered with the utmost frankness and sincerity, that naturally he was quick of resentment, but by daily prayer he attained that mastery over himself. It was his custom which he never violated, to spend the first hour of every day in prayer, though patients from every country in Europe applied to him for advice. LADY STORMONT. LADY STORMONT, mother of Lord Chief Justice Mansfield, on being complimented by another lady, that she had the three finest sons in Scotland to be proud of, answered, "No, madam, I have much to be thankful for, but nothing to be proud of." SAVING FAITH IN JESUS CHRIST. On this subject much has been written, and many different opinions have been propagated. Instead of animadverting on the opinions of others, we shall endeavour to exhibit a scriptural view of the faith in question. dience to Christ, as his Lord and Master. That kind of faith or belief, which is common to good and bad men, or which men may possess and yet be miserable, cannot be saving faith. But under the light of the gospel, it is common for good and bad men to assent to the same doctrinal propositions as true. People are indeed divided into sects in regard to doctrines; yet in each sect you will find good and bad men contending for the same articles of faith. At the day of judgment, those on the left hand of the Judge may believe every doctrinal proposition, which will be believed by those on the right; yea with an irresistible conviction and full belief of the truth of these doctrines the wicked may "go away into everlasting punishment;" and the reflection, that they did believe many of these doctrines, while in a state of probation, may add to their sufferings in the regions of woe. What then is the difference between this common belief and that faith which is sav ing? To this we answer; saving faith induces him, who possesses it, to humble and persevering obe It may be useful to observe the forms of speech, adopted by our Saviour and other inspired teachers. "This is the work of God, that ye believe on him whom he hath sent;"-"that whosoever believeth in him should not perish, but have everlasting life;"—"he that bélieveth on the Son of God hath everlasting life," &c. Now, to believe in a person, is to confide in him; to believe on a person, is to rely on him for the purpose proposed. To believe on one, whom God hath sent, implies putting confidence in him, as one divinely commissioned and submitting ourselves to his guidance in respect to the object of his mission. As much as christians are divided, in these things they will agree, "that Jesus Christ came into the world to save sinners;" to "bring life and immortality to light through the gospel;" that "he Father sent the Son to be the Saviour of the world; that this Son is the "captain of our salvation," and Conductor to eternal life. In the object of his mission, it is presupposed, that we were in a sinful state, exposed to perish, and that we needed a Saviour and a Guide. But to believe in him, or on hin as our Saviour and Conductor to life and glory, is a very different thing from giving our assent to the truth of any particular doctrine or opinion respecting his person or dignity; or even any proposition relating to the object of his mission. A person may assent to the truth of any doctrinal proposition relating to him, and yet feel no disposition to "learn of him who was meek and lowly of heart," or to confide in him and submit to his instructions. Hence we are told, “with the heart man believeth unto righteousness;" hence also true faith is represented, as a "faith which worketh by love;" and on the same ground we read of the "obedience of faith." Suppose that the people of a particular state, under the government of a good king, have revolted from their allegiance, and become exposed to the punish ment of death. In mercy the king sends his son as an ambassador, with a message of grace and peace. When the son arrives, he publishes his credentials, and proclaims pardon to all who will receive him as his father's ambassador, and submit to his guidance. He assures them, that if they honor him, it will be regarded as honoring the king that sent him; on the contrary, if they despise him, it will be considered as despising his father, and they will be treated accordingly. In a case like this, such might be the circumstances, that differ ent opinions would be entertained as to the person of the ambassador, even among those who were disposed to regard him in his official character, and to comply with his requirements and the object of his mission. Oth ers might believe the truth respecting his person, and the fact of his being sent by the king, and yet refuse to obey. They might have no affection for the father or the son, no penitence for their offences, no gratitude for the offered mercy; and choose to hazard the consequences of the king's displeasure, rather than submit to his terms of pardon;, they might flatter themselves, that they were safe in their present condition, or that the offer of merey would be repeated in some future day; yea, their belief that the king had so far displayed his kindness, as to send his son, might encourage them to abuse his goodness, in hope of final impunity. It is, therefore, easy to see, that persons might possess very correct opinions with regard to the king and his son, and even with regard to the offers of mercy, and be as much exposed to punishment, as if no message of grace had been sent. Is it not also evident, that a compliance with the message would be much better evidence of a dutiful temper, than the most correct opinions, and of much more importance to the safety of the subjeets? Would the most correct opinions respecting the character of the king, or the ambassador, be of any avail, if the subjects should continue in a state of disobedience? If we examine some approved examples of faith, mentioned in the scriptures, we may find confirmation of the ideas which have been communicated. "By faith Noah, being warned of God, prepared an ark, to the saving of his house." "By faith Abraham, when he was called-obeyed." brotherly kindness, and charity, or good will to all mankind. If our belief in revealed doctrines were as correct as Gabriel's, unless it influence our hearts to obey the will of our Lord, it would be of no more avail to us, than it is to satan to believe there is one God, or that Jesus Christ is "the holy one of God." How commonly do we see persons of the same sect, the same opinions, as to the doctrines of the gospel, who are of opposite characters! Of two, who thus accord in opinion, one will show that he believes on the Lord Jesus Christ, by walking as he walked, while the belief of the other is as fruitless, as the fig tree that was accursed and withered. And are not the same striking distinctions to be observed in every sect? If so, saving faith must be something very different from correct opinions, It will not be denied, that some opinions of the personal charac Such is the nature of that faith which, on the plan of divine grace, is imputed or accounted/ter and dignity of our Saviour for righteousness, and such is the nature of saving faith in the Lord Jesus. It implies a disposition to obey him, to take up the cross and follow him. It does not incline a person to rest in either cold or warm speculations on the doctrines of christianity; nor in a belief that his own opinions are more correct than his neighbour's, nor with saying Lord, Lord, without doing the things which the Lord requires. But by saving faith, persons are led to "deny ungodliness and every worldly lust, to live soberly, righteously, and godly;" to add to faith virtue, knowledge, temperance, patience, godliness, have a greater tendency, than others, to impress the mind with exalted ideas of the love and grace of God in our salvation. Nor are we at all indifferent in respect to which of the many opinions are entertained of his character. But while we sincerely think our own views of Christ are the most conformable to truth, and tend to the most exalted and impressive conceptions of the love and grace of God in the redemption of men; we ought in candor to admit, that others think the same of their respective theories. Nor can we deny that obedient faith is of a saving nature, whatever defect there may be in speculative opinious, If those who contend for correctness of opinion, and conform ity to their own views, as essential to salvation, would suitably reflect on the evidences we have of unfeigned piety, in persons who are as ignorant almost as the savages, of the questions in debate among the clergy; they would easily discover, that correct opinions of the person of our Saviour, however important in some respects, are not the "one thing needful." They would al so see, that a knowing head and an obedient heart are different things, and not always united in the same person. How much more to be admired is the religion of a poor, ignorant woman, whose faith in the Lord Jesus disposes her to learn of him, to be meek, kind and tender towards every body, and to do all the good in her power, than that of a learned man, so inflated with an opinion of his own infallibility and goodness, that he can make his own creed a standard for every other person, and deal out the most merciless censures and reproaches against profes sors of other denominations! If you wish for another example of saving faith, behold the humility, meekness, and importunity of the syrophenician woman, rather than the arrogant conduct of him who habitually says to his Maker, “God, I thank thee, that I am not as other men," and to his fel, low christian. "stand by thyself, for I am holier than thou." IMPERFECTIONS CONSISTENT WITH SINCERITY. SO SINCERITY is a word, which is often used in an indeterminate and unsatisfactory manner; that we often hear men called sincere, who have no other quality in the world to recommend them. A man may be sincerely impious, or sincerely intolerant, He may be following his judgment, and even his conscience, when he is offending against the laws of God and man. In the common sense of the word, as it is opposed merely to dissimulation, the quality is negative, indifferent, and not much to be desired. When it is applied to religion, it is used in a good sense, and usually includes the idea of unqualified and hearty devotion to the will of God. Still however, when used with refer ence to religion, it is sometimes made a convenient substitute for some more specific description of men's characters and motives; and we are glad to avoid a close serutiny of the justice of the or pinions or conduct of ourselves or others, by saying, when we can say nothing else, that they are sincere. Thus it happens, that when the subject of religious opinions is discussed, and some one is found who deviates from the common standard, and question is made of his correctness, the con culsion often heard is, he may be erroneous, but he gives proof of his sincerity. When the principle on which a man acts is canvassed, and doubts are raised of the religious or moral charac |