Essays on the distinguishing traits of Christian character

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mST\KG\T\SHL\T. T\IMTS

€BRJSTIAN CHARACTER,

BY GARDINER SPRING, D D.

■Pastor oftlie. Prick Presbyterian Church, in Ikt
ciiy ofJS'tw- \'oik.

NEW-YOIiK'; • •^' '

r.&.R. LOGKWOOD, 154 BP.OACWAY.

1825.

VJfiKi^,

Dislrict of JVew-Yorlc, ss.

BE IT BEMFaMBEnEt), that on the sixteenth day o
October, in the thirty-eighth year of the independencf:
of the United States of America, Gardiner Spring of the
saiti Di.'^irict, hutb depositerl in this ofRce the title of a hook',
ihe right whereof he claims as Proprietor iii the words
folio >Ting, to wit :

assays 071 the Dtslinguishing Trails of Christian
Chjrader : By Gardiner Spring, Jl. M. Pastor of the
Jirick Presbyterian Churc/i in the City of JVew- York.

\n «onf< i-mily to the act of the Congress of the United
SiRtes,e!iittled,"Aii act for the encouragement of learning
by 6f curing the copies of maps, charts, and books, to tho
authf !\s and proprietors of such copies, during the time .
therein mentioned ;" and also to an act entitled, "An act
sujiplementapy to an act, entitled an act for the encour-
ageiineni of learning, by securing the copies of maps, charts*
and books, to the authors and pioprietors of such copies
dur int" the times therein mentioned ; and extending thr
benefits thereof to the arts of designing, engraving and et •
tbing historical and other prints." P, SPENCER, .Tunr,
Cterk of the District of Xc iv- York.

INTRODUCTION.

y

J Thfre is a hope that is as an anchor to the soul ;
Ij^and there is a hope that is as Uie spidcr\s w^b.
C'l'he fornjer is built on tiic Rock of Agi^s; the hU-
^ ter o!i t}>e sand. The one pcrisheth when God
takcth away the smit ; the olljcr is sure ami itead-
ast, cntirini^ yito that which is within the veil
The tiope ot" ihe Chrisiian is tojumed ou evi-
l^^dence. The disciple of Jesii? v r cadi/! o give an
(;\ answer to every one that aslcdh him ^ reason rfthe
ki hope that is in inm. He is born of the incorruptible
^ Aff</. His hope maktth not ashnmcd^ hccnvsc the
^Gve of God is shed abroad in his heart by the lioly
Gho>t winch is given unto him

'i'iie hope of the self deceived is founded on
lesjimpiicn. He is wrapt up in false security.
A deceived heart hath turned him aside. There is
a Lie in his right hand He imagines he is right,
_vhile he is fatally wrotig; he ho[)es he is going to
-^ heaven, while he is in tiie broad way to hell.
^ It is no inconsiderable thing, therefore, to pos-
T se&s tiie spirit of leal religion. Multitudes sub-
*^ stitute the shadow for the substance, and rest satis-
^^leci with a mere 7iame to live. It is indeed no in-
A considerable thing to Ivave actually parsed from
death unto life. Multitudes cherish the hop« of
***lhe divine favour, who will at last be confounded with

IV INTRODUCTION*

difiappointment, and sunk deep in despair. Let the
reader, tlu-jfl'*ne, sit <iov'a to the following pages
uith tliis sok JHJj qvirstiou belore him : Am 1 tiu
frundcj God rr am I His enemy ? It will be loo
lr,\t (0 p',?t (his questiou by and by. Perhaps you
fell inai yon are God's enemy. Peih^ips jou hope
joaave His friend. To aid you in deciding this
iijitrttjiiui? poiiit, is the cletisin of the following
pa«es. There are some things that are neither for
iior Hjiaifist you; there are others that are decisive-
ly i[i > our favojr. The first five Essa) s will exhibit
i;f'V<-fftI irsits ol charictev, that cannot be relied on

condu.'iive cvidince of genuine religion. The
vs. vt;!j will exiuuit several dial may be relied on>
wt'Mouldangrr or<ieception.

i'iie iniporr^i.ce of the subject constrains the
wrier to use ^'eat freed m and plainness. The
piaisn ss wluch he has used, also constrains him to
jjefi his readers to Fuspend their decision of the sol-
:i!in question bef(*re Ukm, until they fc.hall have
;, ien vfdll view of ihe subjeci. If any thing should
ut. giiid-That wounds them, let them remember, it
1? die "Wound of a friend." 'j'hc honor of Ood,
the value e! die soul, the awfid retributions *»f eter-
liy. td {lir.lve sue aiore soiicilcus to save you, than
\o ph-as-^ you.

.SVarcljer \S lienrts ! send out thy light and thy
indite and It thtm lead me. Discover their de^
i' piTOi) to the sflf-(ie«{ ived. and make thy deai'
^•hiuUei) strong in t'\cgrace tkat is in ChHsiJe^us.

New York, October 5th, 1813

CONTENTS

ESSAY I. page.

Visible Morality, 9

ESSAY II.
Form of Religion, ]3

ESSAY III.
Speculatiye Knowledge, 22

ESSAY IV.
Conviction of Sin, 26

ESSAY V.
Confidence in good Estate, 38

ESSAY VI.
jLove to God, 56

ESSAY VII.
Repentance, . 73

ESSAY VIII.
Faith, 86

ESSAY IX.
Ilumiiity, 105

ESSAY X.
Self-denial, . 118

ESSAY XI.
Spirit of Prayer, 131

ESSAY XII,
Love to the Brethren, 141

ESSAY XIII.
Non-conformity to the World, . 14S

ESSAY XIV.
(^Ifowth in Grace, 157

ESSAY XV.
Practical Obedience, 167

Conclusion, 179

^

ESSAY I.

VISIBLE MORALITV.

J\JjiJV looJieth on the outward appearance. It
is not by a few that visible morality is viewed
as the narrow way which leadeth to life. It
would be an impeachment of the understand-
ing of my readers, to say that mere morality
is not conclusive evidence of Christian Char-
acter, were it not for the multitude of hopes
ihat are built upon this crumbling basis. An
unblemished moral character is in itself so
amiable, that it not only commands the re-
spect and esteem of others, but secures the
confidence of those who possess it. l(^ a
man is honest, industrious and temperate;
faithful to his promises, and punctual in his
engagements ; if be possesses a friendly, hu-
mane, kind, generous, and noble spirit; he
views himself, and is viewed by the world
around him, to be a "good-hearted man,"
and in a fair way to heaven ! If he is correct
in his external demeanor; if he avoids all
overt acts of immorality ; if he is innocent
and harmless ; if his honor is unsullied and
his name without reproach ; though he may
confess that he is not so good as he should be,
3'et he believes he is much better than he, is.
He sees nothing to shake h\§ hopes, or alarm

8 VISIBLE MORALITr.

Ills fears. Look abroad into the world, and
see the thousands that rest here for eternity.
Melancholy view ! The heart is indeed deceit-
ful above all things, as well as desperately
wicked.

The man who is mere/?/ moral is a stranger
to the living God. While he sustains an
unimpeached character in the view of the
world, he may neither believe the principles
of the Gospel, nor practise the duties of pie-
ty. He may be invincibly averse to every
species of immorality on the one hand ; but
he is equally so to the exactness and spiritu-
ality of religion on the oilier. The infinitely
important duties which he owes to God, he
keeps entirely out of sight. Of loving and
serving Him, he knows nothing. Whatever
he does, or whatever he leaves undone, he
does nothing for God. He may be honest in
his dealings with every body except God.
He robs none but God. He is thankless and
faithless to none but God. He speaks re-
proachfully of none but God. A just view
of the relation which he bears to God, forms
no part of his principles, and the duties which
result from that relation, form no part of his
morality. He contents himself with mere
external contbrmity to the duties of the
second table. Like the young man in the
Gospel, he may not have committed murder,
nor adultery, nor theft, nor perjury, /rom his
youth up ; while, like him, he may have laid
np treasures for himself, and not be rich

riSIBLE MOIIALITY. »

fgivard God. He is cartldy and sensual rather
that! heavenly and spiritual.

In the sight of God, such a character is
radically defective. The moral man is like
Israel of old ; an empty vine, because he brln^j;^
eth forth fruit to himself. He is uo better
than the unprofitable servant; no better than
a cumberer of the ground, who will at last
be cut down and cast into the unquenchable
flame.

Let it not be forgotten, however, that no
man has the least claim to Christian Char-
acter, who is not what the world styles a
moral man. Vital religion is an operative
principle. The spirit of piety not only lives
in the heart, but (lows forth in the lile. A
g09d tree cannot bring forth evil fruit. What-
ever may be the pretensions of an immoral
man, he is far from the kingdom of heaven.
Still, mere morality falls far short of the reli-
gion of the cross. The grand defect is, mere
morality never aims at the heart, and would
never touch it, if it should. The natural dis-
position may be \iivy amiable, and the exter-
nal demeanor \ery blameless ; \\ hile the carnal
heart is enmity against God. The Gospel of
Jesus Christ requires men to be moral ; and
if this were all that it required, the moral man
would be a Christian. But it requires them
to be moral from holy principles. The Gos-
pel of Jesus Christ requires men to be hon-
est, sober, industrious, and munificent ; but
it requires them to be honest, sober, industrl-

10 VISIBLE MORALITY.

ous, and munificent, from evangelical mo-
tives, ^s a man thinketh hi his hearty so is
he. The moral quality of actions lies in the
disposition of heart with vvhich they are per-
formed. A man may therefore be very lionest,
very humane, and very munificent; but if the
disposition of heart with which the acts
of honesty, humanity, and munificence are
})erformed, be not such as God requires and
approves, he iias no lot nor part in the por-
tion of (iod's people.

There is a wide distinction between moral
virtues and Christian graces. Christian gra-
ces spring from Christian motives, or such
motives as are vvananted by the Gospel of
Christ. They regard, in the first place, the
glory of God, and the interests of his king-
dom ; and then regulate our intercourse with
our ft How men according to the principles of
his word. Moral virtues spring from selfish
motives. They have no regard for the glory
of God and the interests of his kingdom.
They go just so far as self-interest leads the
M'ay, and there they st<^p. Such are th<;
virtues of men dead in trespasses and sin ; «;uch
is the morality of "philrajthropists ;" such is
the morality o( the lieathen ; such is the mo-
rality of infidels. Reader, look into your
Bible. Will suc|j morjility be of any avail
in the solemn (lour, that tries the spirits of
men ? To the law and the testimony : Every
page will flash conviction on the conscience,
ihat such spurious morality is of no account

FORM OF RELlGION^. 11

in the sight of God. I say» in the sight of
God ; Tlie moral man has a higher claim
upon the regard and confidence of his fellow
men than the immoral man. He is a better
ruler and a better subject, a better parent
and a better child, a better niaster and a
better servant, than the immoral man. Other
things being equals he is less guilty in the
sight o( God than the immoral man. But
after all, he wants the one thing needful. He
is a child of wrath. He is without Christ ; an
alien from the commonwealth of Israel; a
stranger from the covenants of promise ; and
though he may cherish a delusive hope, is
without God in the world.

ESSAY II.

FORM OF RELIGION.

*'Many,'' says an old writer- "take the
press-money and wear the livery of Christ,
that never stand to their colors, nor follow
their leader." The character of the formal-
ist ranks higher in the estimation of the
world, than the character 'f the mere moral-
ist. Formalists advance a step further than
visible morality, and mair. nin the form of re-
ligion. They are those who are not only de-
cent in their external deportment among men,
but strict in the observance of all the duties
of piety. They put on the appearance of

12 FORM Off RELIGION.

real religion : But this is not conclusive ev>
idence of their Christian Character.

We read of those ivho have the form of god-
liness, but who deny the power thereof. Men
may maintain the form of godliness from a
variety of motives, i\pne of which spring
from the operation of grace in the heart.
Many persons do it for the sake of reputa-
tion. A due regard to the institutions of
Christianity, forms so essential a part of the
character of the good citizen, that among a
virtuous people, it is (liflicult to secure esteem
and copfidence, without a becoming observ-
ance of the external duties of religion. Such
is the homage which vice pays to virtue, that
in Christian communities, it is a creditable
thing to put on the appearance of religion;
To those wiio regard the good opinion of the
world around them, there are not wanting
multiplied motives to appear belter than they
really are

No small portion of those who maintaiii
the mere form of religion, do it from the
force of education. A religious education
caunot tail t'» have a desirable influence, in«
greater or less degree, upon all, both in re-
straining then) from the commission of crimfj
and in impelling them to tlie external per^
formance of duty. Tt often does have this
influence upon many during the whole course
of their lives. It is difficult to break over
the restraints which have been imposed by
parental instruction and example, without

FORM OF RELiGroar. 1'3

:^ingu!ar boldness and the most brutish stu-
pidity. Hence you find many who persevere
ill the usual forms of relii^ion to t!»e end rf
Jife, who give 3'ou no satisfactory reason io
believe that their hearts are rigiit with God.
The observance of tlie external services of
piety has become a habit ; and ttiey walk tl e
customary round of duties because it is a
beaten path, rather than because it is a pleas-
ant one.

Perhaps a still greater number maintain
the appearance of godliness for the sake of
quieting the clangors of wnUivA conscience.
The inspiration of the Alrr.i^hty has implanted
a principle in the human breast, which is ca-
pable of discerning the immutable difference
between right and wrong; of giving men a
sense of moral obligation ; and of approving
what is right and condemning what is wrong
in their moral conduct. There are seasons
wheH the silent voice of that invisible agent,
who is commissioned by God to record the
sins of thought and action, whispers that God is
angry with the wicked every day. The impla-
cable foe stings with anguish and convulses
with agony. In these seasons of remorse,
the carnal heart naturally flees to the cov-
enant of works. When the moral principle
is awake, there can be nothing that looks like
a compromise between the heart and the con-
science, short of a life of external godliness.
The conscience is so seriously affected with
divine truth, asoftea and for a length ofliraej
2

14 FORM OF RELIGION.

not to allow some of the worst of men in the
omission of any of the external duties of
relii^ion.

There are also those who maintain the
form of religion for the sake of fostering the
persuasion of their own good estate. We
know that 'there is a way which sf.emetm
righ to a man, but the end thereof are the
ivays of death. Men who are experimentally
ignorant of the nature of real religion, easily
substitute the shadow for the substance. Ex-
ternally, the formalist docs not differ from
the real saint. He performs all those overt acts
of religion which he would perform, if he
were at heart a sincere follower of Christ.
Hence the beauty of his external conduct
induces him to imagine that he is so. Thus
Paul felt before the law of God came home
to his conscience, discovered his guilt, and
swept away his carnal hopes. And thus the
foolish virgins felt till tlie midnight cry was
given. Behold (he Bridegroom cometh ! Rathei"
than give up their hope, formalists continue
to cherish their deception, by substituting;
the appearance for the reality, till their de-
ception, their hope, and their irksome forms
vanish to^rether, and leave them amid the.
wailings of the eternal pit.

There are very many who from some one
of these causes, or all of them combined,
carry the form of godliness to every possible
extent, and are still nothing more than sound-
ing brass and a tinkling cymbaL This was,

lOIlM OF RELIGION. 15

eminently llie character of the Pharisee.
They wtMe what their name denotes them to
have been, separatists^ distinguished for their
rigid manner of Hfe, and gieat pretensions
to sanctity. They fasted often, made long
prayers, paid tit lies wiili exactness, and dis-
tributed alms wiili liberality. As a badge
of distinction, tliey wore large rolls of parch-
ment on their foreheads and wrists, on which
were inscribed certain words of (he law. As
an exhibition of their |)urity, they never
entered tiieir houses, or sat down at their
tables, without waslnng their hands. They
would not so much as touch a publican, or
eat. or drink, or pray with a man that was
a sinner. But all this was corrupted by an
evil heart ofunheUef^ and served only to flatter
their pride, and Jill np the measure of their
iniquity. All this was consistent with shutting
up the kingdom of henvtn; and neither going
in themselves^ nor suffering them that are enter-
ing to go in. All this was denounced by one
woe after another, as the h^^pociisy of men who
should therefore receive the greater damnation.
We need not go far to look for niultiplied
testimony, that there are those in this age of
the Church who like the Pharisees, outward-
ly appear righteous unfo men, but within are
full of hypocrisy and iniquity. Jt is not diffi-
cult to make clean the outside of the cup and
of the platter. Men may read and pray ; they
may attend to the duties, of the family, and
the sanctuary, and often to those of the closet ;

16 FORM OF RELIGION*

they may profess to be on the Lord's Side 5
give up their childieii to God in baptism ;
come tlieniselves 10 tiie sacramental table ;
and engage in the solemn act commemora-
ting the iove of the Lord Jesus, and yet know
no more of real, vital |)iety, than the pray-
erlcss and profane. Eispeciajly is this too
often true of ti;ose '.vho are baptised in their
infancy ; am] educated under the care of those
churches who adaiit them into their commun-
ion, iov no other reason and with no other
evidence oi" their good estate, than that they
Jmve received tlie "initiating seal of the
church.''* But their condemnation is as sure,

* The lax practice of a hnission to sealing ordinances, is
an evil whicit ciuiuot be loo deeply deplored. In cities,
where lliere is unbHpily something like thespiritot rivalsiiip
ill llie chut hes, it U one ott'n>» most darigerotis snares of the
Fov.ler. Ministers and Klders often yield to the temptation,
Olid it is to be tV-ared, receive mHi;y into the church, who
will at last he wex^hedinthe balancts and found xcanlinir.

'Ihe ordinance of the biipper is the peculiar privilege of
bflieorri,.

];. the act of romraemorating the love of the Lord Jesus,
there is a virtual, nay, there is an exprtxs profession of
snvin^fatlh in tiie Lord Jesus. Now the word of God
ju-.tiiies 1:0 man in prufessina; to possess that which he
does Hut possess. If it does, it warrants him in professing
a lie. 'i iio-e, therefore, who have a right to the ordi-
nance of the Supper, are real believers.

This cufi, says the ever Messed Redeemer, This cup is
tht NEW covEKAisT iu my blood. It is the seal of that cov-
enant; none tiieu-fore have the warrant to partake of it^
except lhos«! who are within the pale of that covenant.
Believers only are in that covenant; therefore, believers
only have a right to its seal.

The cup of blessing which we bless, is it not the com-
tnunion of the blood of rhrist .^ Ihe bread which we
4^reiik is it not the communion of the body of Christ ? For
\T Q being many, aje one bread and oae body. For we are

FORM GF KCLIGION.

17

as their guilt is great. To look for conclu-
sive evidence of Christian Character in the
mere form of Christianity, is to expect the.
evidence of purity wlicre t!ierc is noliiing but
the marks of pollution. The mere formal-
ist is exceedingly sinful. No nian has a
right to be a formalist, whether his formality
arises from h^'pocrisy or self-deception, or

all partakers of llial one bread, "J'ltis crand privilege vvliich
believers enjoy at the sacramfntal table, coiumvnion tnlh
Christ, nnduilU each other, rests ii|)oii the vital union of
the soul to Christ by faitli. Jiolievers become members of
his body. They have all drunk inlo um. s/iiiit; and are also
nil mtnibers one of anolher. None, tlierefore, have a rigiit
to come to the sacramental table, who are not real believ-
ers; for no others have tlie tj)irit of communion with
Christ and his disciples.

The right of access to the ordinance of the Supper, we
know does not limit ihe right of admission. It is not our
j»rerogative to jcdgc the iieart. After exercising all her
wisdom, a church may admit some to her communion who
ought not to be admitted, and debar others who have a right
to the privilege. Still, the right of admission is rot inde-
pendent of the right of access. ISotw ithstanding we cannot
judge the heart, it is our indisfiensable duty to form our
opinions and rL'g"ul;ite our conduct from the best evidence
which we can obtain. It is our indispensable duly to re-
ceive those who are, and to lejoct those w'hy are not, in
ihtjudpne-id of Christian charity, real believers. To multi*
ply communicants merely for the sakeof multiplying them;
(o make converts fasterthan the Spirit of God makes ihem;
to add to th(' church those w horn the Lord does not add ;
^ives her neitlier strengtU nor beauty. " better is it that
the church should be a small, select band, cemented by
ardent love to tiieir Master and his interest, than a discor*
ciant multitude without harmony of sentiment and affec-
tion. The three hundred that lapped under Gideon, the
type of Ci)rist, were more potent than the mighty host of
Midian and Amalek. Union is the strength and beauty of
our Zioti. Union, Hot numhf.is, will niake her Itrrihle as nn
army nil h hnnrien.'" — /Jddress of the Qe-ntrai dsiociatitn of
Conned ic lit, Jum '22^, li'Vi. ' 2 * '

18 rORM OF RELIGION*

both. He has no right to deceive himself, or
to deceive others. Every species of mere
formality is viewed by God as no better than
detestable. How did he express his displeasure
towards his ancient people fuv this sin ? "This
people, saith he, draweth niah unto me with
their mouth, and lionoreth uje with their lips,
but their heart is far from me." God also de-
mands ot^his people, "To what purpose is the
multitude of your sacrifices unto me, saith the
Lord ? When ye come to appear before me,
w ho hath required this at \^our hands to tread
my courts ? Briuj^ no more vain oblations ;
incense is an abomination unto me ; the new
moons and sabbaths, the calling of assem-
blies, I cannot away witli : it is iniquity,
even the solemn meeting.'' God sets the
guilt of formalists in the most striking light,
by the words of the prophet ; *'He that kill-
etli an ox, is as if he slew a nian ; he that
sacrificeth a lamb, as if he cut off a dog's
neck; he that oflVrelh an oblation, as if he
offered swine's blood ; he that bu»neth incense
as if he blessed an idol." K. Ding an ox in
sacrifice was required, but killing a man was
forbidden : sacrifici^ig a lamb was required,
but sacrificing a dog wa^ f>ibidden ;ob!ation8
were required, but swine's blood was forbid-
den; burning incense vs as required, but bles-
sing or worshiping an idol Tovbidden Hience,
so «ar is the mere form of devotion iVom
being eitlier acceptable to God, or evidence
of our own good estate, that it is no better
than if we slew a man, or worshipped an idol,.

• FORM OF RELIGION. 19

"Be not deceived for God is not mocked.
All are not Israel that are of Israel. He is
not a Jew that is one outwardly. There are
many that are called by the name of Israel,
which swear by the natne of the Lord, and
make mention of the God of Israel ; but not
in truth, nor in righteousness." Like the
Pharisees, you may pray long, and fast oft ;
and like them, you may be a generation of
vipers, and never escape the damnation of heU-

"Their lifted eyes salute the skies,
^'Their bended knees the ground ;
*»Biit God abhors the •sacrirife,
"Where iiottiie heart is found."

O how often is this picture presented in real
life ! God, I thank thee that I am not as other
men, or even as this publican. Would that
thou wert more like him ! Thy corrupt heart
corrupts all the fair forms of thy devotion, and
thou art still in the gall of bitterness, and the
bonds of iniquity. The hope of formalists is
the offjipring of a deceived and a wicked heart.
It is an affront to the majesty cS heaven; it
is a violation of the laws of !.is empire ; it
Ifives the lie to the Author of Eternal Truth.
Hence the state of formalists is full of danger.
They are singularly prone to cherish their
deception. 'J hey are taken in their oivn craf-
tiness. They flatter themselves in their own.
cyt^s, till their iniquity be found to be hateful.
They rest in a hope that will at last bite like tt
serpent, and sting like q7i adder.

20 SPECULATIVE KNOWLEDGE.

ESSAY iir.

SPECLLATIVE KNOWLEDGE.

Speculative knowledge is no less de-
fic ent in tlie testimony which it bears to
Cliristian Cliaracter, than visible morality or
the lorni of religion. Neither is conclusive.

Speculative knowledge is by no means to
be undervalued. Ignorance, in most cases,
is far from beinp; venial; error is always
more or less sinful. J I is of serious impor-
tance tlial tlie opinions of men be formed ;
and formed upon (he principles of the unerr-
ing standard. There can be no spiritual
knowledge, where there is no speculative
knowledge. God cannot be loved, where he
is not known. Truth is the natural aliment
of all gracious aflections. But though there
can be no spiritual knowledge where there is
no speculative knowledge ; there may be
much speculative knovvledi^^e where there is
no spiritual knowledge. Though the want
of speculative knowledge may be decisively
against you ; the possession of it is not neces-
sarily in your favor.

We liave only to open our eyes to discern
the/acMhal very wicked men are sometimes
orthodox in their sentiments. Wicked men,
as well as good men, are endowed with per-
ception, reason, and conscience. And they
ave as capable of applying these faculties in

SPECULATIVE KNOWLEDGE. 21

reflecting upon moral objects, as upon natural
objects. Tliey are not only capable of un-
derstanding the truth, but often do under-
stand it with accuracy. How many have
you seen wlio were thoroughly versed in the
scriptures ; who had coricct theoretical views
of the character of God — the character of
man — the character and ofiices of Ciirisl —
of tiie necessity, nature and cause of regen-
eration ; who comprehend a connected sys-
tem of theology, and v/ere distinguished
champions for the faith, who v.ere, notwith-
.^tanding all tliis, strangers to the religion of
the heart! Thou helievest there is one God:
Thou dost well. The dkvils also believe and
tremble. Satan himself was once an Angel
of Light. There is no more studious obser-
ver of the character and designs of God,
than the Great Adversary of both. There
is no greater proficient iiL theological truth,
than the father of lies. -'There is no want
of ortliodoxy even in hell."

For the existence of this fact, we are not
at aloss for satistactory reason. Speculative
knowledge has its seat in tlie head ; vital
religion iu the heart. There is no moral
goodness in the simple assent of the under-
standing to truth. We receive, and com-
pound, and compare ideas, whether we wish
to do it or not. When we see tiie evidence
of a proposition to be clear, we cannot with-
hold our assent to it, while we may hate tiie
truth we receive, and love the error we reject

22 SPECULATIVE KNOWLEDGE.

Beside, there is notliing in Ihe nature of
speculative knowledge to '^jroduce holy affec-
tion. The twilight of reason and conscience,
and the clear sun>hine of the Gospel, are in
themselves, alike unndapted to the causation
of holiness. A!i the li^ht of eternity break-
ing in upon the understandig of the natural
mun, ciimiot create one spark of holy love.
Y Ml may follow the naniral man through
tvey possible degree of instruction; and
though his head uill be better his heart will
be worse. Jt is irrational to suppose, that a
clear vino of an object that is hated will' pro-
duce I;)ve to ijje object. If. when the character
and truth of God are j)artially seen, they are
the objects of hatred; when clearly seen, they
will become the objects of n)alignity. The
understanding, therefore, may be enlightened,
while the heait remains perfectly vitiated.

Far be it from us, by these reniarks, to
exclude from our theology the doctrine of
Divine lUumiiuifion. The scriptural view of
this doctrine will go far toward enabling us
to distingnisii between those who in truth
jknoiv God, a»id those who glorify him not as
God. In ihi; great work, the heart, the moral
dispositioji, is changed and not the head.
Wrthout this spinmal iiluinination, the soul
will be tbrcver shrouded in darkness that
may be felt. The souls of the sanctified had
for ever remained ivithout form and void;
totally disordered ; a mere moral chaos ; mer-
ged in shades of thickest darkness — had not

SPECULATIVE KNOWLLDGE. 23

that God who commanded the light to shine
out of darkness shined into thfisi hearts
to give the light of the knowledge of the glory
of God, in the face of Jesus Christ. This is
a kind of knowledge, liowcver which is far
above mere intellectual s}3ecuIation. It is
not imm,ediatehj the object of intellectual
speculation ; but of gracious atiections. This
is a kind of knowledge which is both of di-
vine original, and divine nature. Tliis is
the knowledge that edificth ; all oxUer jnfffeth
up. The essential diiierence between that
knowledge which is, and that which is not
conclusive evidence of Christian Character,
lies in this : The object of the one, is the
agreement of the several parts of a theological
proposition : the object of the other is moral
beauty, the intrinsic loveliness of God and
divine things. The sinner sees and hates ;
the saint sees and loves. The prophecy of
Esaias is fulfilled in the experience of thou-
sands ; Hearing they shall hear, and not under-
stand; and seeing they shall see and not per-
ceive. Something more is necessary to make
a man a Christian, besides the enlightening
of the natural understanding. Beware of
the hope that is built ou no firmer basis than
a just speculative view of the doctrines of the
Gospel!

24: CONVICTION OF Sm.

ESSAY IV.

CONVICTION OF SIN.

It is not strange, that natural men should
sometimes be alarmed by a sense of their
clanger. When they see that the judgments
which God has denounced against sin, wilt
sooner or later overtake them ; that they are
rapidly passing to the gates of death; and
tliat they are iniprepared for the solemn re-
alities of the future world; it is impossible
for them to remain unmoved. Tliey begin
to think seriously of the things that belong
to their everlasting peace. They cease to
make light of tiiat which is important, and
to view as important that which is lighter
than vanity. They begin to see things as
tiiey are. The value of the soul — the indis-
pensable necessity of an interest in the blood
of sprinkling — heav^Mi — hell — these are sub-
jects which enga,c:e their most serious reflec-
tion, and excite tlie most fearful aJarm. But,
strange to tell, how soon does their solemnity
vanish 1 How often is their alarm momentary !'
Tlie lapse even of a few weeks may convince
you, tiiat all this is but the early cloud, and-
the morning dew, that quickly passtth away.

A variety of considerations induce us to
believe, that no degree of conviction for sin is
conclusive evidence of Christian (.character.
The simple couvictioH, Itat I urn, a mner, is.

C0NVICT10>7 OF SIX. 25

common to all men. Thai view of sin u'lioli
arises from its hntejul nature as committed
against the Holy God^ is pertiliar lo saints.
There Is a state of mind difiering fi-om both
these, from the fornier in degree, and from
the latter in kind, whieh is designated by
llie phrase, conviction for sin.

Impenitent sinners are often bronirlit to
see their own sinftibjcss. God c;ives them a
just view cf their character. Tltey are fa-
voured with a discovej-y of tl)e total corrvp-
tion of their hearts. They see that tiiey have
not the love of Cod in them. They are made
sensible that they are tiuder tiie dominion of
the carnal mind that is enmity against Ged.
The Divine Law, in all the reasonableness of
its precept, and all the equity of its sanction,
comes home to the conscicpce with power,
i\nd brings with it the knowledge of sin, and
the sense of guilt. They see its extent and
spirituality, as well as its righteousness,
Thc}^ feel as Paul felt, when the command-
tnent came, sin revived ^ and he died. Sin
does actually revive. The law that binds
their consciences, excites the enmity of their
hearts. The n)ore clearly they discern its
righteousness and spirituality, the more vig-
-orously do they hate its Divine Author. They
begin .to learn what kind of hearts they cher-
ish. They see that in time there divelleth no
good thing. In vain do they search for the
least holiness, or a single duty, in all that thev
liave done. Every imaginaiion of the thoughts
3

26 CONVICTION OF SIN.

of their hearts is only evil continuaUy. Al! their
words and ail their actions, oil their desires
and all their prayers are in direct contrariety
to the, holy law of God. Now, suiFer me to
ask, is there any religion in all this? Tiicre
can be none surely in possessing a depraved
heart, and there is none in merely being
sensible that we possess it. In the siu)ple
tliscovery, that 1 am an atrocious sinner,
tlure is no sense oi* the hateful nature of sin,
no sorrow for sin, no desire to be delivered
from its power. To see my aggravated sin-
lulness and not be humblec; on account of it,
is evidence of unyielding eiunity, rather than
cordial reconciliation. If a strong sense, or
if you please, the strongest sense of personal
sinfulness, were conclusive evidence o( per-
sonal religion ; ev^ry reprobate at the bar of
judgment, and all the damned in hell, would
be Christians. A sense of their corruption
forms no >:mall part of their wretchedness
VVe know from the unequivocal declaration
of Eternal Truth, that when the Lord comeih
ivitJi ten thousand of his saints to execute judg-
ment 'upon allf he will convince all that are
un£:odly among them of all tiieiu ungodlt
pL-LDs which they have ungodly committed,
flow then can the conviction of ungodliness,
be the evidence of godliness f

In the nunds of the unregenerate, the
aense of personal sinfulness is always accom-
panied with apprehensions of danger. It
(JaUQot be otherwise. When a sense of i.iil

CONVICTION OF SIN. 27

IS faslofscd upon the conscience of the sinner,
it cannot fail to throw him into distress. In
many cases, tiie cr!<tre«s is great. The "law
work" is severe. Tiie uhha{)j-)y man sees the
corruption of his own heart ; and tlieiefore
giv^s up all hope from his own righteousness.
He sees the c(>rrupUf)n of his own lieart, and
therefore gives up all hope from the pros})ect
of amendment. The law v\hich he has broken,
sweeps awav at a stroke all his rii^hteousness,
and cuts uj) his hopes, root and branch. All
that is past is bad ; all that is to con>e is no
bett*!". iJe stes that with his present dispo-
siton, sin xfill only revive and increase every
hour that he lives. He is nretciied and
forlorn. He knows that he is the prisoner
ofjustice, and fears that he is already bound
over to (he curse. He looks around for help,
but no kind arm will interpose. He ventures
to make a struggle to shake off his bondage ;
but every eflbrt evinces his weakness, every
struggle binds him faster in his chains. The
arrows of the Almrglity are iv'uhin kira, the
poison ivhereof drinketh vp his spirits. He
sees that he is actually going to liell. He
knows that nothing he sliall ever do, will
prevent hi^ going there. There is but a step
between him ami the eternal pit ; while an
invincibly obstinate lieart cuts him o if from
every successful elfort to escape it.^ He is

* The inabililt/ of the natural man to repent and believe
llje gospel, lies in a heart so corrupt, that it is absolutely
invinctl)le, but by the Alraijihty power of God. It is an ina-
bility, the very essenpe of which consists in his moral turpi-

2S CONVICTION OF §IN.

beyond llie reach of help on this side heaven.
No means, no motives caii afibi'd Iiim relief.
He sees that he is in tlie hands of a Sovereign
God, and that every thing without him, and
tude. Tliis the convirired sinner knows. He may not, in
form, recognize the distinction between^ njo/o/ and natural
inability, but ev«ry pang that shoots thron^li his heart, is
decisive lestimony of its correctness. VVitli tlie deep sense
that be is in dani^^er, is connected the deep conviction, that
he is ■ifilhuut txcust. lie no longer casts tiie blame on Clod.
'J'iie do'>r of hope is open. Every obstacle, exce/jl that
which urlstsfiDui hisuun aversion to the. wiy of life, is remo-
ved All things are re,.(lj/; he alone is unwilling. \V iide
lie beholds himself trenibiing upon the verge of the i>it, and
hears the voice of the ^reat Deliverer — "Sinner, lay duvva
llie X'. eap.»ns ofihy reljellion; repent of all your transgress-
ions: come unlj nie' — he icill not comt. At terms like
tiie.se, (Very feeling of his heart revolts. Lay down the
w e;ipons of his rebellion ! re|)enl of all his transgressions !
come unlo Christ! he will noly he cannot. He spurns the
oliters of ijiercy, and hud rather die than suliout. Here is
bis twa/'////J/; an inabdity that is all of his own cherishing,
all coiifmed within liis ou n carnal heart.

It vouid be well if ihose who feel so uncharitably, and
speak so unadvisedly concerningpersons who are conscien-
tiously constrained to maintain both the reality and iin-
jtorlnnce of the distinclion between riulural and moral iiiu-
bilit!^, understood either themselves, or the doctrine tijcy
condemn. In giving the sinner a natural power io becojue
lioly, ue df> not chiim for him t'le atlf-de'.trndtiin'j; jiuwer of
Iki: Will ^Ve do notsHV, tiiat he can produce holiness by
an act of tin- will that is aniecedeni lo the lirst exercise of
liolifiess Neither tlo we challenge for a worui of the dust,
tlie-prerogative of independence.' Lternal life liangs on
the sovereign grace ui (jod. The work ai renewing and
Sanctifying tlie soul, and b< aring it to heaven at last, rests
on hiS Almighty arm. \n giving (he sinner a natural pow-
or to bi-conie holy, we design to gise Cioil the tiirone. and
luimble (lie sinn^-r Jit his feet. Nol until (his impoJtaut
truth ceases to glorify God, and abase his enemies, let it
be denounced as a doctrine either replete with error, or
devoid of meaning.

A'lil ural abilil^ coiishls in possessing nil those faculties
that are necessary locoiisiiluto d moral a^tut. A moral

CONVICTION OF SIN. / 29

every thing nitliin him, is conspiring to in-
crease his guilf, and aggravate his condem-
nation. And you will now ask, is there no
rtligion in this 9 Nonk. Docs vital rehgion

agent is a being that is capable of actions, that can be com-
pared with law. To be capable of nothing tliat can be com-
pared with a ' rnlo of action, commanding what is right
and proliibiting wLat is wrong,' is to uc reduced to the le-
vel of ilie brutes that perish. To be capable of this, is to
possess understanding, conscience, will, and ulFections.
Tliese faculties of tiie mind constitute a moral agent; and
makcanj'beingcapablcof choosing or refusing, acting right
or wrong as he please*. Destitute of th^se, he would not be
capable of moral action, lie ronlJ be neither holy nor
sinful. His characterand conduct coidd be neither worthy
of praise norblame. But possessing these, he possesses all
tliat is necessary to the exercise of holy and unholy afflic-
tions. IJe possesses the power io perceive the objects of love
arid hatred — lo feci the obti<j;ation of loving that ^vhich is
right, and hating that which is wrong — and to love or io
hale in conformity with the dictates of his conscietice and
understanding, or in defiance to the dictates of both.

This is what we mean l>y iiutural ability to l)ecome holy.
Take away these faculties, and there is nvaturnl inability.
Take away these, and it is absolutely impossible that any
thing in the form of merit or demerit, should be attached to
human character. This is the ability which we claim for
the sinner. Strip him of those faculties which iire necessa-
ry to the exercise of volition, and you convert him to a mere
animal. Invest theanimai with these faculties and you con-
vert hini into a moral agent; you make him the subject oi
moral government, and accouiilKble for his conduct. There
is a spirit in man, and the ivsjiirntion of the Alinigh'i/ Uas
fiircH him understanding. The sinner's claim must l)e ac-
knowledged, hie has all tiie natural faculties th'^t arc ne-
cessary to holiness; and jf iie were disposed to use theni
«rigiit, he would be holy. You say a man has power to
see ar;d hear, if ht has the fucvUies that are necessary to
r,eting and hearing. So has he power to be holy, if he Ixts
tilt fucxdiif s thai are tiectisary io holiness.

But while we s.^y that the sinner is under no nalvral in-
ability to become holy, we also say (hat he is nnder a mor-
nl iuubility lo kecon^.e hoi v.
5* '

30

CONVICTION OF SIN.^

consist in the np{3! e'lension ofdanger, oriri
the (ear ll;at we siiall never escape it? Where
is the holiness of being aiVaicl ot hell ? What
Chrislii!;e afteciion is there cither in thci

AVhttn vrv spenk of the vionfl iiialiility of the sinner, we
do not Jiieaii la deny tiiat his iniibility is original, innale.
"VVe know it is. We use thri word moral in contradistinc-
lioii from valural, to denole (hat which is coniparable with
a rah- of moral action. I'lius we speak of mora! and nat-
ural ^ood,- moral and natnral evil. There is iniu-h nulurat
};uo(l in a seasonable shower of rain, but there is no moral
irood, Tiiere is mncb ntilurul evil in an earth(piake, bnt
there is no nmral evil. Natural guod and evil cannot be
com()ar«id wilii a rule of action ; tliey bear no relation to
■jiraim: or lilainc. \S ilh moral good and evil, it is oihe rwise.
1 ho{)e to be undcrstuud therefore when 1 use the phrase
moral iunbililif.

Moral iwthiUly is comparable with a rule of action ; it is
»»ot that whicij i-ears no relation to praise or blame. It
consists in the luUd (Icfiruvili/ of the carnal heart. It con-
sists in an in.Mipei',.ble aversion to holiness. Yon can con-
ceive of a man's jiossessin;; a given degree of aversion to
holiness. Yon can see that the dilficnlty of his becoming
holy will lise in proportion to his aversion to holiness. If
liis aversion to hot'ness be inconsiderable, the dilljcnlty of
becoming holy will Ije inconsiderable. If his aversion to
h(»iinfS3 be gn^at, the di(R.;(dfy of becoming holy will be
great. iNow liie aversion ofttie natural man lo holiness is
n<>l inoonsid.^i-abie; it is not merely grent; it is complete and
enlin ; it pervades every thonght, every atfection, every de-
sign, bv the arm of C.esh it i.s invinci'tile. It is open to no
sncceshuji atia«-.k. Light, motives, means of whatevei char-
acter, are in themselves of no avail to remove it.

1 'ere is an inability; here is a serious inability. It is an
inability v^hich b* longs to every man that is dead in tres-
passes and tins. Bnt it is a moral and not a natural inabil-
ily. It is an inability that is capable of being compared
wiiii law ; and therefore bears rela.ion to praise and blame.
It consi.sts wholly in a deeply rooted aversion to all that is
g'lod. Take awav this, and whern is the obstacle in the
way of the .'•inner's becoming holy.'' What becomes of his
natural iiiubiiitT.' If t ihuse v»ho aSlrsn that there is an iiiar

CONVICTION OF SIN. 31

liorror of a guilty conscience, or the anticipa-
tion oi^ i\ie lunith to come'/ "Tiiese arc feel-
ings, which," as the learned Dr. Owen well
remarks, "belong not to ihe precept of the

liilify in the sintior to become hoiy, aside from this mtre
moral inabiiili/, go into ihcir chisels and asL tlieinselvcs
tiie.-e two questions : —

What other inability is there in the sinner to become
holy, than his invincible aversion to holiness ?

VVhai is the point oi'dirterence between the natural pow-
cwi of tlie sair.t and the sinnei- ?

When they have given fair,logical answers to these ques-
lions,they need not be disa{,'|ioiuted if they find thcMn.-elves
ii riven to the resnlt, that Hit iunljiiilij vflhe sinner io he-
cotne hoi I/, is no ulher Ihnn a moral inabiUhj. By the work
of regeneration, the saint re«;eives no new natural lacnlty.
Tlie pussir'.g from dtatli unto iij'e is a moral, and ikU a flii^s-
ical change. The only point of ditlVrnuce between the
})Ower of the snint aud the siu-ner is, that tiie saint iias luoral
ubilily to be holy; the sinner has not. Tlfe sinner cherishes
,( moral inabilily to bei-ome holy; tlie saint does not. ^

''But alter afl. an inability is an inability, whether it be
moral or natural! \ou deny the sinner a self-deiernnning
j)ower. Y^ou grant tiiat he has no ability that can produce
lioliness. by an act of the v\ ill that is antecedent to the ex-
ercise of holiness." jYtilher can iainls. "Vou grant that
he cannot become holy without the specl?\l operations ot
(iie holy Spirit." jXtillier would sain's everhace anolltt r ho
ly fetliiv^ toUhout the special aperaiioi^s (f the holy Sfirll.
'•Still, atj inability is an inabiliiy; and what profit is there
in your boasted distinction ?" Much tvtry way : Chietiy,
because without it, we cannot have just views of the chai -
acter of God, and the guilt of the sinner.

Of ihe characler of God: God invites sinners to he holy.
He expostulates with them — ho entreats them — he com-
mands them to be holy. He tiu-eatens them with eternal
death, and executes the ihreatning to the uttermost, if
they |)ersist in the refusal to yield to his requisitions. iSow
if they are naturally unable to yield,they must lie down id
everlasting sorrow for not doing that which in its own na-
ture «;annot be done. But, is this the God that reigiii ia
heaven! !m^ he coiumandcd men to perform impossibilities,.

32 CONVICTION OF SIN.

Jaw, but to its curse ; they are no part of what
it requires, but of what it inflicts."

In the mind of a convinced sinner, the
senseof personal sinfuhiess is also connected

and d§e^ he damn them because Ihey cannot obey! Docs he
forever abandon (hem (o darkness and des^pair, i'or not be-
coming holy, while he has withheld the I'acuUies that are
necessary to (he exercise of holiness ! No, it cannot bk.
Will not the Judtre of all Hit earlh do riirfd ? What if God
had suspended the eternal destiny of your Immortal soul
upon your ^''oing from New-York to Home in a day ? What
if he had commanded you to create a world ! You would
not hesitate lo .say it is unjust. But, he /ta» required you to
become holy. And you sny, that you have no more, and
no other power to become holy, than you have to go from
New-York lo Rome in a day, or to create a world. What
(hen should make the one unjust and not the other ? But
such is vol the cliaracter of the Holy (iod. The d(>ctrine
of man's natural inability is a lihcl on his righteousness.
On the other hand,if alhhe inability of the sinner consists
in his aversion to holiness; if he is under no natural ina-
bility: if he has as much power to become holy as saints ;
and all his inabilitv arises from invincible peiverseness ;
then God will he glorious in sending him to In^ll. lie oji^ht
to go there; and all heaven will say. Amen! Alkuia ! wldk
the smoke of his lormevls is ascending for ever and ever.
Come noxc, and lei us reason together, saiih the Lord. Arc
not my ways equal ? are not your ways unequal ? There
would be no ground for these expostulaliousj upon the
principle of man's natural inability

Neither can we have jiL^^t views of (he guilt of (he sin-
ner, without recoguiziiig the distinction between natural
and moral inability. It is one thing to feel wretched, an-
other to feel guilty, one thin^ to feel that you are lo:it and
ruined, another to feel \\\n\ yon iuive destroyed yourself; o\w
thing to claim pity, another to deser\o blame. J\krs cn-
lamily is one thing, and mvrnl turpitade is another. Speak
of man's inability witbout making it his crime, and his con-
science will love the opiate. Speak of it as consisting iu
the free, voluntary exercises of his corrupt heart, and you
leave him without excuse. He will feel that if he dies eter-
nally, he is the voluntary author of his deJtructioa. lie
'wB! naver feel to blaaae for tiot performing iaipossibililits.

CONVICTION OF SIN. 33

with the sense o{ ill-desert. When a man has
a clear view of his own siufuhiess, he not only
sees that he is exposed to tlie wraih ot' God,
but that he h justly exposed to the wrath of
God. He sees that he deserves the displeas-
ure of the Almighty tr.rouirhout interniinabie
ages. He is stripped of all his thin excuses,
and is sensible that his sins are wholly unjus-
tifiable. As he has before been constrained to
acknowledge the reasonableness of the precept
•of the Divine Law, now he is constrained to
admit the justice of its penalty. He him vol-
untarily and persevesingiy disobeyed a law
that is perfectly holy in itself, and clothed
with the authority of the holy God ; and he
laiovvs it would be just, if the penalty should
be executed upon him to the uttermost. He
knows that the holy God, whose character he
regards with enmity ; whose law he iranj^gres-
ses with impenitence; wliose Gospel he rejects
with disdain ; can be under no obligation to
save a wretch like him. And you will «sk a-
gain, is there no religion in this ? Again I
answer. None. Is this no evidence that
1 have passed from death unto life ? I an-
swer, it is not conclusive evidence ; and if

Bring this qne>tio!i then before the Judgment seat of
Cbiist. Aiiiiihiiriie the luilurul ability ol tiie siniur lo re-
pent and beTM ve the gosfjtl; nud if yow make God j:iuiious
in banishin;^ the irapeiiitern lo heli, and the iiiipeiiiteut de-
serving of tiieir doom; the controversy is at an end. UrjtiJ
Ihefi, we must be avjftitd to tpenk on God's behalf ; WQ
^Ht(t ascribe dgldtoui-ntss to Qur Maktr.

154 CONVICTION OF SIN.

this is all that 3'ou liave experienced, it is
none at all. If you are not sensible that
you are so vile as to deserve the eveilasting
displeasure of God, you are not even a con-
vinced sinner ; but if you aj-e sensible of liiis
you may not be a convened sinner. Vital
religion does not consist in the approbation
of the conscience to the condenniing sentence
of the law. Does not the conscience of every
sinner, whether renewed or unrenewed, tell
liim that God would be j<isl in abandoning
iiini to misery without measure and without
end ? Do not the damned in hell feel that
they are justly condenmed ? Was not the
iTiaji without the u edding garment speechles.'i 9
Will not the w hole world become guilty be-
fore God, at the Last Day .?

If the view which we have given of this sol-
emn subject will bear the test of God's word,
then the reader has the right to the plain re-
sult, that no degree of conviction for sin is con-
clusive evidence of Christian Character. —
Look at the feelings of a convinced sinner,
and find,if37ou can, ojie spark oC genvine ho-
liness. Find, if you can, one Christian grace.
Find, if you can, an^ thing more thaji all
those have felt, who have gone down to the
pit in their blood.

But may not these be the feelings of real
Christians.^ I ans.\er, they may be; but
they are not the feelings which constitute the
ess^itial difference between real Christians
and impenitent sinners. AH that have passed

CONVICTION OF SIN. 30

from death unto life, bave in a greater or
less degree, been convinced of their total
corruption, alarmed at their danger, and
made to acknowledge the justice of God in
the penalty of iiis law. Indeed, it may be
said, that the greater part ot' real Christians
iiave never been the subjects of conviction,
in the degree which has been here exliibited.
Still, every Christian has experienced some
of it ; every Christian has felt the same con-
viction ?*/i Ai/ie'. ir, therefore, you are with-
out any thing like this conviction, you may
be sure that you are without religion. Still,^
it does not follow, that because you have this
conviction, you theretbre have real religion.
It is true, that in the cour.«e of God's pro-
vidence, conviction always pi ecedes conversion ;
but it is not always true, that conversion fol-
lows conviction. There is no necessary con-
nexion between conviction and couversion.
A sense of sin and danger does not slay the
enmity of the heart. The conscience may be
convinced while the heart is not renewed.
The carnal mind not only may, but does hate
what the awakened conscience approves. It
is no certain evidence, that because the con-
science feels the weight of sin, the heart is
humbled on account of it ; that because the
conscience approves of the rectitude of divine
justice, the heart bows to the divine sove-
reignty. The most powerful conviction of
sin, therefore, is not conclusive evidence of
CJjiristi^n Ciiac^cter.

30 CONFIDENCE I.Nf GOOD ESTA'TE.

ESSAY V.

CONFlbEISCE IN GOOD ESTATE.

It is easy for a hypocrite to deceive liimself
with "false liopes and carnal presumplions."
You mny he sfronghj persiiaclcd that you arip
a Christian ; but this persuasion does not
maUe you so. You may cherish the mostr
umijaverinsc confidence of your personal inter-
est ill thec;reat salvation ; while you have no
part nor lot in this mntier.

The confidence of a man's own good estate
is attained in dilierent ways. Both the con-
fidence itself and the mode of attaining it
are often scriptural. A man may be per-
suaded that he is a Christian, because he haJv-
reason to believe tliat he possesses the Spirit
of Christ. Herdjy know wf, that ive dwell
in him, and he in us, because he hath givsn us.
of his Spirit. A man may be persuaded^
that he is a child of God, because he discerns
in himself those graces that are peculiar to
the childlike character. He may have re-'
ceived the spirit of adoptimi, whereby he cries
Jlbba, Father, The spirit itself saith the
apostle, beareth witness with our spirit, that.
we are the children of God, A persuasion
arising from such evidence, is well grounded.
Such a persuasion cannot be too coniident.
It not only may, but ought to rise to the full

CONFIDENCE IN GOOD ESTATE. 37

assurance of hope. It did in iuh. *'I know''
saith he, 'that my Redeemer* liveth ; and
though after my skin, worms destroy this
body, yet in my flesh shall 1 sep Cod ; whom
1 shall see for mystll', and mine eyes shall
beiiold, and not another." Jt did in David.
"As for me, I will behold thy face in riglu-
eousness ; I shall be satisfied when 1 awake
in thy likeness " It did in Asaph„ "Thou
shah guide me," saith he, ''with thy counsel,
and al'ierwards receive me to glory." It did
in the Apostle. "I am PERS^ADrD, that
neitlier death, nor life, nor angels, nor prin-
cipalities, nor powers, nor things present,
nor tilings to come, nor height, nor depth
nor any other creature, shall be able to sep-
arate us from the love of God, which is in
Christ Jesus our Lord." The comfortable
assurance of believers enables them both to
glorify and enjoy tiie Ever-Bles-ed God. It
is as honorable to God to trust in his grace,
as to submit to his autliority. When the
hopes of believers are low and languishing,
they know not how deep the shade iliey cast
on the lustre of divine forgiveness ; how
fiiuch they detract from the gi<»ry of the
cross. The want of a cheerfui liope, and
huuible reliance on the mercy of God, cannot
fail to unman the uiost unwavering firmness,
and unnerve the most vigorous exertion.
For those who have the witness of theic
good estate within them, to sink down into
a state of darkness th*t ends in the gloom
4

38 CONFIDENCE IN GOOD ESTATE'.-

of solitude and inactivity, is sin. Many a
good man, by having unhappily imbibed
nnstaken views of this subject, has rendered
himself a mere cypher in the church, and a
stunibling-block to those who are out of it.
Real Christians need not be afiaid to cherish
the full assurance of hope. There is some-
thing wrong in the state of that soul that
refuses to be comfortech It is the duty of
believers to jnake their calling and election
M'lJK. Assurance ought always to exist, and
10 be supported by corresponding testimony.

But this is not the vain confidence to which
\ allude in this essay. It bears no alliance
to liie presumption of the hy})ocrite and the
self deceived. There is a confidence which
is obtained without the aid of God's Spirit,
and cherished without tlie evidence of his
Word.

Some rest this presumption on an un-
warrantable notion uhich they entertain of
the mercy of God, 'i'hey are in the habit of
viewitig it as a general, indefinite, undistin-
guishino; attribute. They imagine, that be-
cause God is declared to be no respecter of
'persons J lie exercises His mercy indiscrim-
inately. They view Him as a being so
fondly attached to the interest of His crea-
tures, as to pardon them without reference
to the terms of the Gospel, and save them
without regard either to their own moral
character to the ho» or of His law, or to the
well-being of His Kingdom. They rely on

CONFIDENCE IN GOOD ESTATE. 39

HO promise ; they rest on no covenant. They
are satisfied with the thouj^ht, that God la
merciful I They rest on the phantom, ^^uacov-
enanted mercy.''' Tell them that tliey are sin-
ners; an(J they tell you, that God is not strict
to mark iniquity. Tell theni that they have
incurred the penally ot' a righteous law ; and
deserve to die; and they tell you, that they
have uf'ver ''done any harm;" and il' they
h ive, a merciful God will forgive them.
God is too good to send them to hell! It
cannot be that he will cast them off f(jr ever!
This is the subterfuge of thousands ; the
miserable hiding place that mu^t be over-
flown, when the billows of divine wrath beat
upon this falling world. It is the fatal rock
on which thousands have split. How many
impenitent, Christless sinners have rested
here for eternity ! How many have 1 seen
on a dying bed, who had not a spark of vital
religion, who still indulged the hope that
God w as too merciful to damn them ! My
heart bleeds when 1 think of it. ^Vhy do
men forget that God is as just and as holy
as He is gracious ? All his perfections must
be glorified. VV^e cannot be saved at the
expense of one of them. God reij;ards His
own glory and the interests of His kingdom.
more than every thing else. To these every
thing must bow. If He were not too holy;
loo just; nay, too good ; to admit a totally
depraved being^into His kingdom, that king-
dom would fall. Unholy men must be ex-

40 CONFIDENCE IN GOOD ESTATE.

eluded from heaven, because lljcy are not lit
for it. To exclude iIjojii is a part of lliat
benevolent design, v\liich is to make, on the
\\ iioie, the most happy universe God has
the same benevolent motive for excluding
the unholy Iroin ifie heavenly state, ihat He
has lor adniitling the holy. Yes, we hesitate
not to say, tlial the benevolent God is
too irood to admit one unsancliiied soul into
the j)ure rei^ions of the b!esse<l. He has too
great a regard lor llie honor of His character
and loi- the excellence of His law ; He loves
the angelic hosts tuo wcl!; He loves liis people.
He loves His Son too well ; ever to permit
the song ol" the I'edeemed to feel the jar of
«.ne unhallowed toiigue. The very thought
is rep'oacliful to his glory. No sin is there.
Tile light of heaven shall never be darkened
oven by the sliadow of death. The designs
of inlii'.ite benevolence shall never be frus-
tiated by the inti'oductioM of one unholy being
into tlie kingdom of God. Where, O where,
is tlic delusion of the miserable self-deceiver,
when justice exacts the uttermost farthing!

Others attain this persuasion, in a manner
still dilferent. They have been taught that
mere reformation and morality will not savo
them ; and they are equail)' convinced that
the for.n of religion will not save them.
'.rhey sec tiie necessity of possessing the real
sj}'nit of religion; and they begin to seek
after it till they are weary*of the search.
Tiic^ become awakened to a sense of their

CONFIDENCE IN GOOD ESTATE. 41

danger, convinced of their ill desert, and
are thrown into some distress. But at length,
through the influence of tlieir own imagin-
ations, or the artful devices of the Old Ser-
pent, they are inspired with hope, and filled
with joy. Some enrapturing vision has dis-
covered to their view the Savior extended on
the cross. Some fancied messenger has
announced that their sins are forgiven, and
that God is their reconciled Fatiier. Some
text of scripture, unsought, unexpected, and
fatally misapplied, has whispered peace to
the troubled conscience, and their souls are
filled with raptures of J03'. They imagine
themselves almost ravished with a view of
Christ's unutterable love, and with a view of
it to them in particular. They begin- to
mourn and lament over their sins, though
7iot after a godly sort. Xjiey ft^el a kind of
spurious sorrow, that the^'' have ever hated
so gracious and merciful a being as God.
Tliey have been abandoned to the delusion,
tliat their opposition to so kind and gracious
being, has been owing to some misapprehen-
sion of His character. Once they viewed
Him. as an "absolute God;" as a God wlio
was angry with the wicked, and angry luith
them. They viewed Him as their enem}',
and dreaded the tokens of his displeasure.
But now they view His character in alto-
gether a different light. They see that God
is love. They are persuaded that He loves
them. Thev are persuaded, that He has.
4^

42 CONFIDENCE IN GOOD ESTATJ!,

pardoned iheir sins, and that it is his good
pleasure to give them the Jcingdom., Now
all their enmity is slain, Tliey feel recon-
ciled to Gof!, because they believe God is
reroiiclled to them. Under the inliuence of
this pleasing- deception, ihey now begin to be
haj-jpy- IJeiigion absorbs all their attention,
and ti)e religion of the iieart is what they
think they admire and love. The}'^ are full
ofgratilude ; lull of peace and joy in believ-
ing that Christ died jor them in particular,
'i'his persuasion of Christ's love to the7n,
now constraincih them, and tliey imagine
that the\' irlory in nothing, save the cross of
C/:rist. They thirsU they are ready to do
any thine;, and to suffer any thing for Christ's
sake. The spiiit of delusion runs high.
They manifest i'ov a while the g!-eatcst appa-
rent zeal and engagedness. They cannot
br.t glory in him, who has died /or thevi, ixud
who will (inallj^ advance them to endless
blessedness in tlje kingdom ol his Fatiier.

All this is 'rotten at the core." However
closely it niay resemble the i)oly gratitude
of God's people, il is but the counterfeit of
that heavenly grace. It is purely selfish. It
is mere Mieicenary religion. The Spirit of
God has nothing to tlo with the root of it,
nor the law of God with its fruits. There
is not perhaps any error n)ore common and
more fatal among the serious part of man-
kind than this. This is the very religion that
is agreeable to the feelings of the carnal

CONFIDENCE IN GOOD ESTATE. 4,3

heart. This was tlie religion of tlje imjDen-
ilent Israelites. At the time of tlieir deliv-
erance from the iiouse of bondage, and in
view of the miracles both of mercy and
judgement whicli liad been wronght in tiieir
behalf, thoy sang tlie memorable "song of
Moses" on the banks of the Red Sea. But
how soon do j'ou find them murmuring at
the waters ofMarah, and in the wilderness
of Sin ! Tlie same scene, only in more
awful colovns, was again exhibited at tiie foot
of Sinai. God appeared m all the greatness
of his majesty. ''And when the people saw
the thunderings. and the liiihtnings, and the
noise of the trumpet, and the mountain
smoking; the}^ removed and stood afar oiT.
And they said unto Moses, speak thou with
us. and we will hear; but let not God speak
with us, lest we die." Sad reverse ! Scarcely
forty days had elapsed, than the very land
that just beheld Jehovah de>cending in the
cloud, and that trembled at the voice of his
thunder, saw the golden calf an idol, and
heard the heathenish acclamation — These
he thy gods, O Israel, that brought thee up out.
of the land of Egypt ! The same scene, though
in more awful colors still, was exhibited in
the streets of Jerusalem No sooner did the
Jews behold the miracles, and share in the
lavor of the promised Messiah, than they
overlooked all the humbling circumstances
of his birth, and were anxious to make him
their king. They followed hira with Hosan-

44 CONFIDENCE IN GOOD ESTATE,

iialis ; were impatient to see him enrobed
with the badges of royalty, and seated upon
the throne of David his father. But their
attachment was soon put to a test which
discovered its selfishness. They early found
that the kingdom of tlie Messiah was a spi-
ritual, and not a temporal kingdom. They
soon learned, that he was not a Jeiv, who
was one outwardly ; and that if they would
be the subjects of his kingdom, they must
become new creatures ; must relinquish their
attachment to the world ; must deny them-
selves and take up the cross ; must become
holy in heart and in life; not too proud to
relish the humbling religion of a crucified
Savior, not too righteous to subiwit to the
righteousness of God. Their hopes of indi-
vidual grandeur and national glory, therefore,
withered in the bloom. The promised Mes-
siah became the object of neglect and malig-
nity. No longer did they follow him with
acclamations of praise ; but with the hiss of
derision and the finger of scorn. No longer
did their zeal p?ompt the cry, Hosannah to
the Son of David ! but their disappointed and
infuriate selfishness, instigated the malignant
shout, Crucify, Crucify! Such is the religion
oi' sinners. Sinners^ saith the Savior, love
those who love them. Ye seek me, said Christ,
not because ye saw \he miracles, hut because
ye did eat of the loaves, and iv ere filled.

Far be it from me to say, or to believe,
that all those who inculcate this kind of re-

CONFIDENCE IN GOOD ESTATE. 45

ligioii, are to be ranked among tlie hypocrite
and the self-deceived. We believe luany of
tliem to be Christians. The rehgion which
they possess is better than that which they
teach. Still, we do not hesitate to say, that
thu^e who have no otiter religion, have nofie
at all that will stand the ordt al of the Last
V?<\y. Jl deceived heart hath turned ihein aside.
On what is such religion founded ."* There
is no supreme artachinent to the excellency
of the divine character, to tiie holiness of the
divine law, or to tlie peri'ection of the divine
government. There is no supreme delight
in the glory of tite Gospel, for its own inher-
ent excellence. On v\hat tlien is such religion
founded ? Simply on the assumption, alike
dishonorable to God, and destructive to the
souls of men, that there is, and there can be
no loveliness in the divine nature, no glory
m the divine perfections, but what results
from God''s pariicuiar Jovt to them, and Kis
designs to save them. A priiiciple so reproach-
ful to the Character of the Oeity ; so re-
proachful to the cross of Christ ; and so des-
tructive to the souls o{ nieu ; tjas made niany
a man an enthusiast, and a h\po<!Ue; but
never yet made one an huinbie foliouer of
the Lord Jesus Ciirist. Afiei* all the glosses
that can be j>nt upon it, tlie aitioiint of this
principle is j-jst tliis, Assure me of my sal-
vation, and the God of Heaven is amiable and
glorious : deprive me of my salvation, and he is
stripped of His loveliness, and disrobed of Uis

46 CONFIDENCE IN GOOD ESTATE.

glory ! Reader, does this look like taking
your place in the dust, and exalting God on
the throne ? Is this being reconciled to the
character of God, or being supremely in love
with yourself?

^Though selfish piety is naturalU' blind to
its own nature, yet the efl'ect of this merce-
nary scheme is unequivocal. The grand
sentiment of the system is, that it is a mark
of genuine holiness to be very anxious about
your own welfare, but to care very little for
the honor and glory of God Jt is there-
fore a system that is perfectly compatible
with supreme seliishness ; and therefore, per-
lectly compatible with total depravity. There
is nothing in all this, with which the carnal
mind is at enmity. If vital godliness consist
in such a system of views and feelings, there
is no need ot a radical change of heart* Let
the veriest sinner on earth be persuaded that
God loved him with an everlasting love, and
from eternity designed to make him an heir
of the heavenly inheritance ; and his enmity
will subside without any chajige of nature,
any alteration in the moral disposition of the
soul.

The presumption on which we have been
animadverting, is one which any unrenewed
man may cherish, who is under the delusion
of Satan and his own wicked heart. It is
easy to say, "Pardon is mine ; grace is mine ;
Christ and all his blessings are mine ; — God

OONFIDENCE IN GOOD ESTATE. 47

has freely loved me ; Christ has graciously
died for me ; and the Holy Ghost will assur-
edly sanctify me in the belief, the appropri-
ating belief, of these precious truths." It
is no Herculean task, for a heated imagin-
ation and an unsanctified heart to make these
discoveries. This is a kind of confidence
which the subtle Deceiver is interested to flat-
ter and strengthen, till the unhappy subject
has lost his hold, and the Roaring Lion is sure
of his prey* And the joys and sorrows, the
zeal and engagedness, which spring from this
delusion, form a kind of religion^ which the
blindness and deceit, the self flattery, and the
pride of the carnal heart, very easily substi-
tute for vital godliness.

Others attain the confidence of their own
good estate in a manner still diflferent. This
mode of attainment is purely mechanical.
According to the views of those who main-
tain this confidence, it seems to be "a strange
kind of assurance, far difi'erent from other
ordinary kinds; we are constrained to be-
lieve other things on the clear evidence that
they are true, and would remain true,
whether we believe then) or no : — but here
our assurance is not impressed on our
thoughts by any evidence of the thing; but
we must work it out in ourselves, by the
assistance of the Spirit of God." *^ The
very existence of this persuasion seems to
be evidence of the truth of it. The pro-

4S CONFIDENCE IN GOOD ESTATE.

position to be believed, viz. "that God freely
givet/i Christ and his salvation to us in par-
ticular, is not true before we believe it ; but
beconieili n certain truth when we believe
it.'^*

The amount of tliis is, that a persuasion
of your own p<.'r.Sv)nal interest in the blessings
of the great salvation, constitutes the essence
of evangelical faith. If you can only believfi
that you will be saved, you are a believefj,
in the Gospel sense of the word : Should yovi
find any difficulty in doing this, you must
^^work it out in yourfcclves by the assistance
of the Spirit of God; and according to your
faith .so shall it be unto you /"f The persua-
sion, therefore, that you are a Christian,
makes you so; and the confidence that you
will be saved, renders your calling and elee-
tioTi sure.

It is hardly necessary to guard the mind
against tiie induenre of this delusion. Re-
flecting m^'i vvill not rest the hope of immor-
tality on so treacherous a foundation, unless
they deliberately prf fer the dreams of the
self-deceived, to the sober expectations of
the real Chri.stian. iC there were no difier-
ence between being actually interested in the
covenant of gr.tce, and the persuasion of our
own minds tliat we are thus interested ; this
scheme might be plausible. Men must de

* Marshall on Sanctificatlon, p. 157. N. Y. Edition,
i- Marshall, p. 157, N. T. Edition.

CONFIDENCE IN GOOD ESTATE. 49

Christians^ before they can be rationally per-
suaded that they are Christians. They must
be the children of God, before tliej can ra-
tionally cherish the confidence that they are so.
It is not impossible, nor is it an unusual
thing, for a man to be a Christian, and yet
not to believe that he is a Christian. Nor is
it less impossible, and unusual, ibr a nian to
believe that he is a Christian, and yet not be
a Christian, it is to be feared that there will
be many at the Last Day, who will say, Lord,
Lord ! unto whom the Bridegroom will say, /
never knew you, depart fro/n me all ye workers of
iniquity* There will be many in that day, who
have confidently believed, that *' God freely
gave Christ and his salvation to them in par-
ticular," wh'o will not find, that " it became a
certain truth when they believed it." The
error is too palpable to be ensnaring.*

Let not the import of these remarks bo
misunderstood. Far be it from me to dis-
courage the followers of the Lord Jesus from
placing the most implicit reliance on the
.Author and Finisher of their Faith. Every
attribute of his character demands confidence
the most prompt and uni-eserved. But, read-
er, real confidence in God is a thing widely

*"VVhen we afTji-m," says the eloquent Saurln, "that
Chare is such a blessing as asf^nraoce of salv/ition, we do not
mean that assumnce is a duty imposed on all mankind, so
that everyone, in what state soever he may be, ont^httobe
fully persuaded of his salvation, and by this persuasion, to
begin his cliristianiti/." — Saurin^s Sermons, vol. 3. Ser-
mon 10th.

50 CONFIDENCE IN GOOD ESTATE.

different from a firm persuasion of your per-
sonal interest in His mercy. The former is
your duty at all times. The latter is your
duty, in the same proportion in which 3'ou
have evidence that the love of God is shed
abroad in your heart by the Holy Ghost. You
have just as much evidence that you are
interested in His pardoning mercy, as you
have that 3^ou are the subject of His sancti-
fying grace. Sanctification is the only evi-
dence of conversion. The assurance of our
acceptance with God, depends on the assu-
rance of our possessing the character of
those who are accepted. The scriptural mode
of obtaining assurance is that pointed out
by the Apostle. "Giving all diligence, add
to your faith, virtue ; and to virtue, knowl-
edge ; and to knowledge, temperance ; and to
temperance, patience ; and to patience, god-
liness; and to godliness, brotherly Kindness j
and to brotherly kindness, charity. For if
these things be in you and abound, they
jnake you that ye shall never be barren nor
unfruitful in the knowledge of our Lord Jesus
Christ. VVhkuefore brethren give dil-
igence to make your calling and election
5ure ; for if ye do these things ye shall never
fall." "The infallible assurance of faith,"
says our excellent Confession, "is founded
upon the divine truth of the promises of sal-
vation, the inward evidence of these graces
unto which ihese promises are made, the tes-
timony of the Spirit of adoption witnessing

CONFIDENCE IN GOOD ESTATE. 51

with our spirits, that we are the children of
God; which Spirit is the earnest of our in-
heritance, uljcreby we are sealed to the day
of redemption."* To cherish the confidence
of your own good estate wijcn your graces
are low and languishing, and while you live
in the habits of sin, savors more of presump-
tion than ofi:umility. No man ought to live
without some doubts of his own good estate,
WHO does not cherish such an abiding sense
of divine truth, and live in such prevailing
€xercise of divine grace, as to have the wit-
ness within him that he is born of God. It
is in the exercise of grace alone, that any one
ought to expect, or even desire to find evidence
of his being accepted in the beloved. The evi-
dence of our good estate rises in proportion
to our love, to our repentance, to our humili-
ty, to our faith, to our self-denial, to our de-
light in duty. Other evidence than this, the
Bible knows not ; God has not given.

Let the reader beware of these vain con-
fidences ! When men rest satisfied with these
presumptions, they usually rest satisfied
until it is too late to be dissatisfied. Tiiey
see nothing eitlier within or without, to shake
their hopes or alarnj their fears. Notwith-
standing there is a wide and essential difi'er-
ence between these unscriptural confidences,
and the faith of the Gospel ; notwithstanding

* Confession of faith of the Presbyterian Church, chop.
18, p. 85, 8G. Vide also Larger Catechism, p. 211, 212.

52 CONFIDENCK IN GOOD ESTATE.

they have all the necessary means to Uno\T
then* true « haracter, and could not mistake it
iflliey would examine imparlially ; yet <Aei/
i>)wrt themselves 2viih their own deceivings,
and know not what mdtiner of persons they
arc. Vou may easily iuiagine that you are
saie ; aiul while the deception lasts, it may
fjuiei your consciences, and administer a
snurl-iived consolation. But, when the veil
is drawn aside; when the di earns of time
give way to the realities of eternity ; these
pleasing deceptions will vanish. There is
less of this vain presumption in the hour of
deah, than in seasons of health and cheer-
lulness. There \\ill be none of it at the left
hand of the Judge ; there will be none of it
in hell

The reader lias now before him, what the
author designed to say in the first five essays.
How solemnly do these things call upon
every one to see whether his heart is right
irith God I If vital religion does not consist
invisible n.orality ; if it does not consist in
the foim of religion ; nor in speculative
knowledge; nor in mere conviction for sin ;
nor in the confidence of your own good
estate ; nor in tlie whole routine of enthusi-
astic experiences v.liich that confidence in-
spires ; nor in all these things combined : is
it not lime to look about you? In all that
has hitherto been brought into view, there
is not one holy exercise of heart ; not one
feeling that is in the least at war with su-

CONFIDENCE IN GOOD ESTATE. 53

prenie selfishness. There is not one fact,
tlierefore, upon which 1 daie teli you, that
you may reiy for eternity, as conclusive evi-
dence of Christian Character,

How many are there wlio are almost
Christians : As then you review the preced-
ing pages, look with ingenuousness into your
own heart. Men may think they are Chris-
tians, and yet be in \[\e gall of bitterness, and
the bonds of iniquity. You may be almost
saved, and yet — perish. You may get very
near to heaven, and yet — go to hell. You
may advance to the very verge of the better
world, and from the threshold of glory, fall
into the regions of mourning.

It may be that remarks like these, will
wound some of the dear cliildren of God,
while they leave the stupid hypocrite wrapt
up in false security, and impenetrable by
iiothing but the arrows of the Eternal. If
4he humble child of Jesus is hereby involved
^n darkness for a moment ; his H'^ht shall soon
Preak forth as the morning. If for a moment
his strength and courage languish; they sliall
spring forth speedily ; his righteousness shall
go before him, and the glory of the Lord shall
be his reward. The hypocrite will in all
probability, still cherish his deceptions ; he
will rest in carnal securitj^ till the awful
moment when he lies gasping in the arms of
death, and is just about to take his flight to
the judgment-seat of Christ. Then his ref-
nges of lies shall be swept away, and his fan-
5 *

54 LOVE TO GOD.

cied security will only serve to render him
the fairer mark of divine vengeance. Then
he will discover his fatal mistake. Then his
lieart will tren)ble. Then his hopes will die
within him. That which has been liidden,
shall be made known. The mask will be
torn off; the secrets of the heart shall be
unfolded ; nothing shall remain unveiled.
*' There will be no darkness nor shadow of
death, where the workers of iniquity may
hide themselves. The sinners in Zion shall
be afraid ; fearfulness shall surprise the hy-
pocrites. Who among us siiall dwell with
devouring lire f Who among us shall dwell
with everlasting burnings ^

ESSAY VI.

LOVE TO GOD.

In the preceding Essays, I have exhibited as
1 proposed, a variety of views, feelings, and
practices, which cannot be relied on with safe-
ty, as conclusive evidence of Christian Charac-
ter. In the subsequent ones, 1 propose to.
give a brief view of ihose, which may be re-
lied on without the danger of deception.

it is the excellence of the Christian re-
ligion, that it makes a claim upon the atTec-
tions. "My son, give me thine lieart. Love
is the fulfilling of the law. Though 1 give

LUVE TO GOD. 55

all my goods to feed the poor ; and give my
body to be burned ; and have not love ; it
profiteth me nothing."

At first view, there appears to be some
difficulty in understanding with clearness,
what it is to love God. Men are in the habit
of placing their affections upon beings that
are the objects of sense. God is invisible.
To profess to love a being that is not per-
ceptible to our senses, appears to some, to
savor more of the ignorance and wildness of
enthusiasm, than of the sober deductions of
enlightened and sanctified reason. But
though no eye hath seen, or can see, the In-
finite and Eternal Spirit, yet He hath not left
himself without icitness. There is a power
in the human mind, which enables it to form
just notions of persons and things that can-
not be perceived by sense. We need no
other method of ascertaining the nature of
love to God, than the nature of love to man.
The mode of reflection is in both cases the
same. The process of compounding, com-
paring, and abstracting, is the same. Seri-
ously considered, there is precisely the same
difficulty in conceiving of the nature of love to
man, that there is in conceiving of the nature
of love to God. You know what it is to love
your friend. And yet it is not the mere
external form, it is not the animal, unani-
mated by the living, acting spirit, that you
love. But this is all that is perceptible to
your senses. You see the motion, you hear:

50 LOVE TO G0».

the voice of your friend ; and from the nature
of what you see and hear, you form the idea
of his character. The soul, that which is
characteristic both of ^Ae man and thefriendy
is iii visible. V\ tiat you see and hear, is not
tiiat which you love ; though it discovers to
you something ivhich is lovely. That which is
the object uf your senses, suggests the exist-
ence and character of that invisible, thinking
being, which is the object of your aflections,
and which you either love or hate, as it pleas-
es or displeases 3'ou

You may as easily know what it is to love
God, therefore, as you may know what it is
to love your friend. The sensible signs by
which He has communicated, and is every
hour conjnnuiicaling His character, are vastly
more signilicant than those which manifest
the character of any other being in the uni-
verse. God is cvevy where. The Infinite
Mind is ever active. It is the great agent
throughout all worlds. "The heavens declare
the glory of God, and the firmament shuwetli
his handy-work. Day unto day uttereth
speech, and night unto night showeth knowl-
edge. There is no speech nor language
where their voice is not heard. Their line
is gone out throughout all the earth and their
words to the end of the world" God has
expressed His divine excellence in the work
of His hands, and has exhibited the lustre of
His glory in the word of His truth. Every
act that He has perfornud, together with
every word that He has spoken, is an uii«-

LOVE TO UOD. 57

quivocal declaration of His character. It is
€as3^ to conceive tliat lliis character must be
loved or hated, and that the Invisible 13eing
which this cliaractrr unfolds, must be the
object either of complacency or aversion ; of
benevolence or malit^iiity.

Love to God involves complacency' in His
character, benevolence towards His inierest,
and gratitude for His favors.

it involves complacency in llu Character.
You see something in the character of your
friend, which to you appears pleasing and
amiable. You see something which is lovely;
and this loveliness is the foundation of your
attachment. Thus the excellence of God is
the foundation of all holy love. True love
to God is a firm and steady principle, which
draws its motive and its sanction from His
own intrinsic loveliness. It is delight in His
excellence. Those who have put on the new
man, which after God^ is created in righteous^
ness and true holiness, love God because He
is just such a God as he is ; because His
power is irresistible ; His wisdom unerring;
riis purity spotless; His justice inflexible;
His goodness universal ; His grace infinite ;
His designs eternal and immutable. Here
holy love begins.

Wicked men are apt to consider God a/-
tos^ether such an one as themselves. *' They
clothe the Divine Being with such attributes,
and such only, as suit their depraved taste ;
and then it is no ditiicult thing to fall down

53 LOVS TO GOD.

and worship Him." But it is not God that
lliey worship ; it is not God that \hey love.
It is an image that bears no resemblance to
that Gloiious Being whom all heaven adores;
it is a iiieie idol of their own irnaginalion.
Geniiine ci)mpjacency in God, thereiore, is
dejighl in iiis true ( harrtctcr. The tove which
arises irom delight lii the character of a false
god, is enmity toward the true God. The
ene^nies of God may love hinj for what they
imugine Him to be; none but the real friends
of God love Him for what He is.

Supreme atiachnjent to the character of
God lor His own inherent excellence, draws
the line of distinction between that love
which is meiely mercenary, and that which
is dis»nterej;ted. A man may be supremely
selfish in the exercise of a certain kind of
love to God. ]n all his love, he may have
no ultnnale regard, except to his own hap-
piness He n)ay delight in God for what He
is to him ; while he takes no delight in Him
for what He is in Himself. Such is not the
love of the new-born soul. The enmity of /as
heart toward God is slain. He is reconciled
to the Divine Character as it is. God is the
object of tielightful conteniplation to his de-
vout mind in his most favored hours, his
views are diverted from himself. As his eye
glances at the varied excellence of the De-
ity, he does not stop to ask tlie question,
whether God is a being who will at all events
regard his interest ; it is enough for him that

LOVE TO GOD. 59

He will at all events regard His own glory.
He beholds a dignity, a beauty in tiie Divine
Character, that fills his soul with high devo-
tion. All things else are atoms, motes, dust,
and vanity, the feelings of the Prophet are
his; the desire of my soul ts io thy name, and
to the remembrance of thee. The unchange-
ableness of the Divine Being, and the per-
fections of the Divine Nature excite the
noblest views, and the most raised a/Tections.
The language of the Psalmist is his : IVhont
have lin heaven but Thee? And there is none
on earth that I desire beside Thee! Th° soul
is satisfied with God's perfect excellence,
and does not cherish a wish that He should be
different from what He is.

True love to God also implies benevolence
toward Him, and the inteiest of His kingdom.
In the intrinsic excellence of His character,
God is the same yesterday, to day, and for
ever. The fulness of perfection is alike neces-
sary at all times to His very existence as
God. It would, therefore, be arrogance in
the worms of the dust to imagine that they
may be profitable to God, as he that is wise
may be profitable to himself', but it is pre-
sumption for them to imagine that they love
Him. without feeling a friendly interest in
His designs, a sincere desire for the advance-
ment of His cause and the glory of His
name. Those who love the Divine character,
necessarily desire to promote the Divine
glory. They regard the honor of God as

GO LOVE TO GOD.

comprehending every good, and as concen-
trating every wish. In this, every holy mind
takes supreme delight. It is the ardent
desire, the highest wish of a sanctified heart,
that in all his works, in all his plans, by all
in heaven, by all on earth, and all in hell,
God should be glorified. Those who have
tasted and seen that the Lord is good, have
found unspeakable pleasure in beholding His
glory, and therefore do sincerely and ardent-
ly desire to behold greater and brighter dis-
plays of it, Tliis sublime spirit enters into
the essence of all genuine love to God. The
Infinite Being, who is capable of enjoying
an infinitely higher degree of happiness than
all created intelligence besides, shares largely
in the hencvohnt affections of every devout
mind.

Genuine love also involves the exercise of
gratitude. Gratitude to God is the exercise
of love to Him for the favors which He has
communicated to us. The primary ground
of love to God is the intrinsic excellence of
His own character, without regard to any
personal interest in His favour. The first
exercise of love to God is, and n»ust be,
antecedent to the persuasion that God loves
us. Still, it is true that no man that loves
God for the amiableness of his own charac-
ter, can refrain from loving Him for the
favors which He has communicated to him
in particular. The discovery of his person-
al interest, in the favor irhich God bears to his

LOVE TO GOD. 61

t>ivn people, will excite the most tender and
grateful emotions. He cannot contemplate
llie care which has sustained him from 3eaf
to year ; the goodness which encircles him
every hour that he lives ; the Word which
instructs him, and the discipline which is
preparing him for better enjoyments — with-
out some sensations of thankfulness. He
cannot call to mind the promises that have
supported hini ; the threatnings that have
warned him, and the wonderful grace that has
redeemed him — without admiration and love.
He cannot look forward to scenes of tempta-
tion and sorrow, through which covenanted
mercy has engaged to bear him, to the hour
of death, and the joys of a fului'e world —
without a heart expanding with love to his
heavenly Father. That God should show
mercy to a wretch like him, — angels have no
sucii cause for gratitude as this !

A distinguishing characteristic of true love
to God, is, that it is supreme. J\o man can
servQ two masters. There cannot be two
objects of supreme regard. He, saith our
Saviour, loveth father and mother more than
Me, IS notiuorthy of Me, When God promised
to circumcise the heart of his people, it was
that they might love the Lord their God ivith
all their heart and all their soul. God neither
requires, nor will accept of a divided affec-
tion. He is a jealous God. No rival may
participate in that love which is due to Him.
6ienuine love to His character is something
6

62 LOVE TO GOD.

more than languid esteem, a mere lukewarm
alTection ; something more than a vague, in-
describable emotion, that " plays round the
head.'' It is the " ruling passion ;" the gov-
erning motive. The love of God is para-
mount to every other principle. Every at-
tachment is subordinate to delight in His ex-
cellence; every desire subservient to that of
promoting His glory. To a n)ind that loves
iiini, God is alike the source and sum of good*

'•Of all Thy gifts, thou art Thyself the crown,
"Give what thou wilt, without Thee we are poor,
"Autl with Thf-'e rich, take what thou wilt away."

But while we say, that in every renewed
heart, the love of God is the predominant
principle, we ought not to withhold the re-
mark, that it exists in very ditTerent degrees
in dirtercnt persons, aiid in the same persons
at diiferent times. Wliile the people of God
remain in this /^/-o^ariOHa/-?/* state, they will

^ Hy n state of profialiaa the writer does not intend to
involve any ihiugthat hears the remotest resemblance to
the unjirripturnl notion, either that all mankind are not, by
the cposlasy of Adam ljroii<;hl into a state of sin and con-
demnation ; or that those who were chosen Jn Clirixl Jesus
oefure Uit worUl hty^un, are in a state which renders their
liual persevernncc in the least degree uncertain A state
of probation is '•^ a stale of trial, in order to arigtUeons
retribution." In tlie present world, men have a fair op-
[•nrti;nity io/o/"m their characters for eternity. They are
not ill a slate ot probaliott, in the same sense in which
Adam was placed in that stale. They are not under
a covenant of works, t he question to be tried, is not
v\hei.i»er they shall stand or fall by that covenant. But
l^ley are under a dispensation of grace. If, while in the

LOVK TO GOD. 63

be sinnei's. Tlieir love to God will be very
unequal at diHereiU seasons, and at sonie,ve-
ry low and languisliing. The best of men
have their seasons of sin, as well as their sea-
sons of darkness. Sometimes they are on the
mount, and sometimes in the vale. Tliey are
prone to forsake God ; like Israel of old, they
are bent to b ack did ing from. J Jim, The glor^^
of His character, has little effect upon their
hearts, and less upon their conduct. The
honor of His name excites no ardent desire to
promote it, no anxious concern to see it pro-
moted. Other objects employ so much of
their time, and engage so much of their aliec-
tions, that for a while, thev think more of
things that are seen and temporal^ than of those
that are unseen and eternal.

presont world. tliey repent and brieve the p;ospel,tljcy may
iook for the blessed hope aod glorious appearance of our
Lord Jesus Christ. But if, while in the present world,
they remain impenitent and urjbelieving, they will heap up
wrath against the day of wrath and revelation of the right-
eous judgment of God. Unbelievers enjoy this dispensa-
tion of gruce in common with believers, 'lliey have a
reprieve from final condemnation, together with the oppor-
tunity of fleeing to Christ for a complete reversal of the
condt^mning sentence, believers also enjoy a dispensa-
tion of grace in common with unbelievers. They are
hcpl onhj THROUGH f.mth unto salvation; God has placed
them in a world where they must wnlch and fray — where
they must/crge/ iht things that are bthind, and reach forth
toward those which are before ; where they must keep under
their bodif, and brini^ it into subjedion, lest by any means
they should t)t cast away. A state of probation, therefore,
is neither inconsistent with the infallible certainty of ti)e
saint's final perseverance, nor the sinner's present con-
^depj nation.

G4 LOVE TO GOD.

But there are seasons also when the child
of God, gradually excluding all other objects
from his view, fixes his njind upon the divine
cijaracteras tiie object of his chief delight,
and upon the divine glory as the great enii
gf his being. There are seasons,, seasons of
inexpressible sweetness and delight, when,
like Elijah on Caraiel. iMo>es on Pisgah, and
John in Patnios, he is lost in the contempla-
tion of the Ever-Blessed God, and borne aloft
to catch a glimpse at that glory that fills the
teu'ple above. He beholds the Infinite One
arrayed icith majesty and excellence, and deck-
ed with light as with a garment. He beholds
the bright and brightening displays of His
glory, while his boson) expands with holy fer-
vor, and beats high with pure devotion.

It is not necessary to enquire, whether
the state of declension or of vigour be the
more desirable ; nor wijich it is our duty to
avoid, and which to cherish and maintain.
Both the duty and blessedness of God's peo-
ple, point to that heavenly precept, Be ye per-
fect, even as your Father in heaven is pcrftet.
We do not asU the reader, whether he pos-
sesses that degree of love which he ought to
possess ; but, wjielher he possesses any that
IS genuine. I love them, saith the voice of
Eternal Wisdom, that love vie. The holy
God cannot love those wlio hate Him. He
cannot regard those vvilh complacency who
regard Him with aversion, Pie cauiiot be

LO¥E TO GOD. 65

reconciled to those who are irreconclled to
Him.* He cannot be reconciled to those
who hate Hiin, and who justify their iiatred
to Him. He retains His anger toward them,
so long as they retain their opposition and
enmity toward Him.f Hence none have a

" We are happy in being able to quote the words of a
divine so deservedly eminent as Vnn Mastrioht, in confirm-
ation of a truth tiiat meets with so much op|)osition from
the popular theology of the present day. Speaking De bo-
na complacenli(F. in OtOjhe says, "Nostra complacentia in
Deo, iiritabil vioissim Dei complacentiain in nobis." Our
complacency in God will in rcluni excile God's coinplacenct/
■inns. Theoret. Pi-act. Theolog. Auct. Pet, Vanmast p.
1267. The inference is nna\oidable; God's complacency in
us does not precede, hut foUoici our compl.icency in Him.

t The reader may perhaps ask, how is lliis reconcileable
wKh the declaration in 1 John iv. 19. JVe love Him, because
He Jir St loved us ?

God's love to his people is the cause of their love to him;
but it is not the motive of their love to Him. It precedes
their love to Him in these two respects: —

1. He loved them with the love of benevolence, as He
did other men. He sent his Son to be the propitiation for
llieirsms. And but for this expression of benevolence, tiie
whole human race would liave been abandoned to the ru-
ins of the fall. There would have been no Gospel ; no
way of reconciliation; and consequently not a yesiige of
lioly love in the barren world,

2. He loved them with the ''love of election." He gave
them tu his dear Son in the everlasting covenant. In pur-
suance of his gracious design, He makes them new creat-
ures; slays their enmity, and sheds abro.\d His love in
tl^ir hearts. And but for this expression of distinguishing
love, they would have forever remained His enemies. /
/tare loved thee wiih an evcrlasiiuu; love, says God to his
Church, therefore with loving kindness have 1 drawn thee.

In these respects, the love of God to us is the cause of
our love to him. It cannot be the motive of our love to
Hira, for this plain reason, that we havo-no evidence of
His distinguishing love to us, until we possess the con-
«cion*nePs of ear love to Hiqn.
6*

6G LOVE TO GOD.

right to believe that God loves them, until
they first love Him. And none will believe
it, without havini^ been giveii vp to strong
delusion that they should believe a lie. A
mail must be conscious of his love to God,
before he can have scriptural evidence of

The love which God exercises townrd the elnct while
ihey are yt't ill their sin?, is da peculiar cliaractor. It
cannot he the love orconiplaceiicy ', tor it iscxercised while
the ohjeets of it art- perlectly liatet'iil; and is therefore con-
sistent with the utmost dt'testaliori of their whole charac-
ter. It cannot be the love of henevoieiice; for the love ()(
l)enevolence is iinpiirlial, and this is discriminating. It i?
very properly styled the "love of election. '

1 am hap[)y to |)resent the reader with a correct view of
l!)is text, from an anthor who may justly claim more than
a common sliare of conHdence.

'They who serve (uid frtnu fdial afreolion, not slavish
fear, Move him, becanse he iir^t loved iliem:' not that their
love is ynr.rclij gratitude for his previous benefits, which,
abstracted frotn O'Iht exercises of Icve, would be a very
sr/jUli nJfVrlion: nor conid any man in that case /(/rf God at
all on i:;ood grounds, without somt- imitiediaie rtvtlniion, to
nss}ire him lIuU he iras the objfxt of his special i-ovk,
i:vr,K wim.fT he had no ckack, and v.as wholly im-
PKNiTF-NT AM) siNFUi,. Bi.t tlic evident meaning is, that
if the Lord had not loved them before they loved him, even
Avhen they were dead ir; sin, they must tonver have con-
tinued enemies to hirn. lIis love suL'<^(.'itfd Ihe plan, arid
■provided the means of redempi ion ; \\c ni\'en\ei\ to sinners
liis glorious perfecti(»ns and abundant mercy, in the Per-
son and work of his Son; he sent his word, to declare to
sinners tliis great salvation, and to invite them to partake
of it; he rc'/^f.nerated Ihcm hij liia Spirit^ and so brought them,
by repentance and faith in Clirist, into a state of acce[)t-
ance and reconciliation; and //??« taught and enabled them
to love his excellency, to value his favor, to be thankful
for his inestimable benefits, and zealous for his glory. As,
therefore; his love to them was the or i'!i;inal source of their
love to him: so from the lulter ihey may infer the former,
and take the comfort of the hap})y change which hath bper>
Avrought in them whilst they gave him the glory of it
Scoir.s- F.nrii/i/ Bible, in loc.

LOVE TO GOD. 67

God's love to biai. And the evidence wbicd
arises from this consciousness is conciusive.
We have no more right to doubt ol God's
love to us, than we have a right to (h>ubt of
our love to Hinu As our love to God grows
constant and vigorous, the evidence increases,
that we are friends to God, and that God is
a friend to us.

Is then your heart right with God 9 Are you
pleased with the Divine cijaracter ? iJo you
love every part of that character ? Do 3'ou
love God's holiness as well as His grace;
His justice as well as His mercy f L>o you
love Him because He is immatably disposed
lo hate sin, and punish the sinner, or merely
because He is disposed to tbrgive sin, and
save the sinner f Do you love Him because
He has a greater regard for His own glory
than your happiness; or because you appre-
i>end that He has a higher regard (br your
happiness than for His own glory ^ Tliere
is a kind of love which flows from a very
unworthy principle. If ye love them that
love you, what thank have ye: for sinners
also love those that love them. To love God
from uo higher motive than the persuasion
that you are interested in His favor, is su-
premely selfish. Those who love God from
no higher principle, do not love Him at all.
This is the affection which might and does
reign without opposition in the hearts of thou-
sands who are far from righteousness, and
who will finally be excluded from the kingdom
of heaven.

68 LOVE TO GOD.

Are you reconciled to that character of
God which you see portrayed on every page
of His word ? Are you well pleased that God
should not only possess that character ; but
are you well pleased ti)at all His perfections
should be under His own direction and con-
trol ? Do you love God as a sovereign God?
How do you regard the manifestation of that
character in the distinguishing dispensations
of grace and justice f Do 30U approve it,
or do you oppose it ? Do you love it, or do
you hate it f" Every thing which God does,
every thing which He eternally designed to
do, is an e^^pression of what He is. Every
thing that He does in fixing the eternal
^llotinents of the righteous and the wicked,
is a display o{ His true character. To be
opposed to what He does, therpfore, or to be
opposed to what He eternally designed to do,
or to object to His designing from eternity
to do any thing ; is to oppose God, and to
object to His divine excellence. Whenever
any part of the Divine character, clearly un-
derstood, is the object of opposition and ha-
tred, rather than of acquiescence and delight,
the opposition is the result of selfishness and
malignity, and those who cherish it have not
the love of God in them.

Is the glory of God the great end of your
being i* Do you sincerely and ardently desire
to see greater and brighter displays of that
glory ? Do you rejoice that God is unfolding
and will for ever unfold, the excellence of

LOVE TO GOD. b\f

His character ? Do you know nothing of this
benevolent regard for God and the interests of
His kingdom ? Do you find your happiness
iVt yourself, or ow^of yourself f l>o you itjoice
nierely in the hope ol"your personal iiiteiest
in God's favor f or do you rejoice in the hope
ofHisgiory? Can you uuite your feelings
with His, your joys with tlicjoys of His peo-
ple, and share in the blessedness vvliich results
from beholding the Ever Blessed God com-
pletely and for ever glorified.

Wliat has your experience taught yon of
the love of gratitude to God i^ Do you bi-huid
God in all your mercies ':^ Do you ieel tliat
you live in God's world f that ^ou bieaiiie
God's vital airf that you areuplieiU by God's
powerful hand f Do you delight lo Ieel tiie
sweet and tender obligations that bind you to
the Lord Jesus Christ? Have vou seen liie
season when the abundant goodness, me
infinite grace of God tovvards you, a poliuied
sinner, seemed enough tor ever to liii your
heart witli love, and your lip> v. itii praise T

Is 3'our love to God supreme t Does it rise
superior to the attachments of flesh and sense f
What, whom, do you love more than tlie
Everlasting God.'' In whose character do you
behold more beauty 't Whose blessedness is
an object of warmer desire, or more vigorous
exertion r To whom are you more graielul ?
Do you love God more than /a^Aer or mother,
wife or children, houses or lands f Do you
lore Him better than yourself^ "If any man.

70 LOVE TO GOD.

come to me, and hate not his father, and
mother, and wife- and cliildren, and brethren,
and sisters, yea, his own life also, he cannot be
my diaciphy

There may be danc;er, but surely th.ere can
be no necessity of being deceived in a case so
plain. Supreme love to God, is decisive
evidence of tlie renewed hearf, Wlien tiie
soul is ushered from tlie darkness of sin into
God's marvellous light, it beholds God in an
infinitely dillerent light from what it ever
beheld Him before. Now, God is every
where. There is an inexpressible beauty, a
mild glory in almost ev(M\y obj-^vt. because it
is the work of His hand, aiid rtflecls the
excellence of His nature. The language of
those who love God is that of the rejoicing
Church,/ will grenthj rejoice in the Lord ; my
soul shall be joyful in my Godf They think
how excellent a being God is, and how exalt-
ed would be the happiness to enjoy Him to
perfection, and to be swallowed up in Him
for ever. To see and lo love that which is
infinitely lovely, to behold and to adore that
which is supremely adorable, is the character
and the blessedness of the heavenly worlds
The early dawn of tills spiritual light, ih.e
fust glow of this pure affection, is the glim-
mering of that sacred fire, which will burn
with a purer and a brighter flame throughout
interminable ages.

Does the reader then /oye Gor/ ? If so, the
question as to his ovjn good estate is at rest.

KEf»ENTANCE. 71

If you are a friend to God, God will be an
everlasting friend to you. Nothing shall
separate you horn His love. "Neither angels,
nor principalities, nor powers, nor things
present, nor things to come, nor height, nor
depth, nor any other creature shall be able
to separate you froin the love of God which
is in Christ Jesus your Lord."

ESSAY VII.

REPENTANCE.

The fall of Adam involved both himself and
his posterity in sin and ruin. From the mo-
ment of the first transgression, sin challenged
universal empire. From that fatal hour, it
began to assume dominion, with the certain
prospect of swaying its sceptre over every
clime and every heart. But blessed be God,
though its empire is universal, it is not in all
its extent everlasting. There is One who
taketh the prey from the mighty. The conquer-
or is vanquished. Though sin reigna unto
death, grace reigns unto eternal life,

A mere glance at the ruin and recovery of
uian is enough to convince us, that of the re-
ligion of fallen beings, repentance forms an es-
sential part. It is alikf significant of the
character and indispensable to the happiness
pf a convertca iinneVfiQ be penitent.

7-J RErKNTANCE.

In the order of gracious exercises, repent-
ance r^llovvs lovp to God. An affectionate
view of God, prepares the inind to take a
just view of sin. As it is impossible to
repent of having sinned against a God tliat
we hate ; so it is impossible not to repent of
having sinned against a God that we love.
Wlien the iieart has been renewed ; when
tlie soul enlightened by the Divine Spirit,
sees the beaut\-, the loveliness of the Divine
character — it cannot seriously reflect upon
a life of sin without unfeigned grief. "Godly
sorrow worketh re})entance to salvation, not
to be repented of; but the sorrow of the world
worketh death. »

Genuine repentance is that sorrow for sm
which arises from a sense of its intrinsic tiir*'
intudc.

It is e-scnlial to the nature of godly
sorrow, that we possess a settled conviction
of the evil of sin. It is not enough to have
merely a transient view of our sinfulness ;
we mu^it possess a settled conviction of the
great evil of sin. The real penitent, though
he has reason to lament that lie is never so
deeply affected with the view of his sin as
he sfiould be ; seldom so much so as he hoped
to be ; and very frequently not affected at
all ; yet at some favoured seasons, he is ena-
bled to view it in a measure as it is. He
sees its detestable nature. He is deeply
impressed vviih a sense of its turpitude as a
violation of law. This is the definition

REPENTANCE. 73

which the Apostle has given of sin. It is
the transgression of law. The God who made
all worlds, and who alone is qualified to gov-
ern the worlds which He has made, has giv-
en a rule of actions to His creatures, which
is the result of infinite wisdom and good-
ness. The precept and the sanction of this
law are perfectly equitable. The highest
authority lias pronounced them to be holy.
Just, and good.

To \iolate this law, is an evil. To violate
this law, is nothing less than an attempt to
sunder the bond that holds the moral world
together. It is therefore a great evil. Every
violation of this law, is aa effort to resist
the salutary effects of a perfect rule of action.
It is a virtual opposition to all the good
which that rule of action, if obeyed, would
eventually secure. Could the evil nature
and tendency of sin therefore be fully express-
ed ; could this enemy of all righteousness be
clothed with the energy of omnipotence ; all
that is good, all that is happy, would be
chased away and the world that once
smiled under the beneficent hand of its
Maker, would be left bare of the last vestige
of blii^s. The same accursed foe that hurled
the Angels from the highest heavens; that
drove our first parents tVom Paradise ; that
deluged the world by a flood ; that laid waste
the cities of the plain ; that has multiplied its
trophies in slaughtered thousands j that has
7

74 BEPENTANCE.

given death its sting and the law its curse;
that lias crucified the Lord of glory — would
not stay his ruthless hand until he had "roiled
the volume of desolation" through the em-
pire of the Eternal, and enjoyed the malig-
nant pleasure of brooding over the ruins of
the desolated universe.

In violating the law, sin also dishonors
the Lawgiver. It aims the blow at God. It
rises in rebellion against Flis rightful author-
ity. It is contrary to every attribute of His
nature. It is the abominnhle thing which His
soul hateth. To enhance its turpitude, think
a moment against what a Cod sin is com-
mitted. He is %great God ; a God of infinite
majesty. He is decked with majesty and
excellency. The everlasting mountains are
scattered at His approach; the perpetual
hills boxv betore him. He is a holy God ; so
holy, that the heavens are not pure in His
sight, and His angels are chargtd with folly.
He is a good God. He is love itseW. He is
a merciful God. His mercy is everlasting : He
is great unto the heavens. He is the Being
whom we are under the greatest obligation
to adore, because He is supremely adoiable ;
a Being whom we are under the greatest
obligations to lovr. because He is infinitely
lovely; a Being whom we are under the
greatest obligations to obey, because His
government is perfect. And yet we re-
bel. Creatures whose foundation is in tht
o'?(5/,contend with their Maker ! Creatures

REPENTANCK. iO

w DO liatig every hour upon His bounty, "for-
get His pouei', abuse His love !" Sinners
\vl)o are upheld every moment by His mercy,
tread that mercy under tiieir feel ! O how
great an evil is sin ! "Itone man sin against
another, the judge shall judge him, but if a
man sin ao;ainst God, who shall intreat for
him!"

Tiioughts in kind like these, pass through
the mind of the penitent as he calls to remem-
brance his multii)}ied transgressioijs. No
longer does he n)ai^e light of sin. He views
it in an entirely diirerent light, from that in
which it is viewed by a thoughtless world.
To him, it is odious ; it is vile ; it is utterly
detestable; nay more, it is exceedingly sinJuL

In view ot" the intrinsic turpitude of iin,
therefore, the penitent mourns. And his
sorrw is

Ingenuous : It is not a selfish sorrow. The
object upon wlfnh the soul fixes her thoughts,
while indulging her grief, is sin, and not
punishment. It is for this that she mourns.
This, in the hands of the Divine Spirit, is
the spring of all godly sorrow.

The leading principle that makes repent-
ance a duty, is that evil has been done ; a
crime has been committed. To the renovated
heart, this is also the leading motive to re-
pentance. No truth is more clear, than that
sinners ought to be, and that saints are,
penitent for sin. The inherent odiousness of
sin is ttie object of their sorrow ; and were

76 REPENTANCE.

this the only consideration tliat could he
presented to the mind, this alone would be
enough to clothe them with eternal niourning,
and bathe them in ceaseless tears. We can-
not refrain from saying, that neither the ob-
ligation nor the motive to repentance are
founded in the hope of mercy, or the actual
exercise of it j though both are thhreby
strengthened. Notwithstanding, both the
obligation and the motives to repentance are
vastly increased by the proclamation of
mercy i» the Gospel ; yet men n.ust repent,
and do repent, because they have done wrong,
and not because there is, or is not, a proba-
bility that they shall escape punishment. The
moment that our first father fell, before he
heard^ the voice of God among the trees of
the garden ; while under the fearful appre-
hension, nay, the certain expectancy of the
rigid execution of the curse — he was under
the immutable obligation to repent. The
fallen spirits in hell are now without excuse,
for not humbling themselves before God.
Though bearing the punishment of their
iniquity, yet in view of the intrinsic tur'pitude
of their sin, they ought to be overwhelmed
with unfeigned sorrow.

The reader will perceive, that these re-
marks are made with the design of distin-
guishing between that sorrow of the world
ivhich workelh death, and that godly sorrow
which wo/keth repentance to scdvation, vot
to be repented of. In the world that licih ir>

REPENTANCE. 77

wickedness, there is enough of that sorrow
luhich worketh death. There ij> the sorrow
which arises merely from a sense of danger,
and the fear of punishment. tSuch was the
repentance of Ahithopel and Judas. But
this is at an infinite remove from that godly
sorrow which worketh repentance not to bt
repented of. It is one thing to mourn for sin
because it exposes us to hell ; and another to
mourn for it because it is an infinite evil.
It is one thing to mourn for it because it is
injurious to ourselves; another, to mourn for
it because it is olVensive to God. It is one
thing to be terrified ; another to be humbled.
A man may tremble at the apprehension of
Divine wrath, while he has no sense of the in-
trinsic turpitude of sin, and no true contri-
tion of soul on account of it.

There is also the sorrow which arises
merely from the hope of forgiveness. Such
is the mercenary repentance of the hypocrite
and the self-deceived. Many, it is to be
feared, have eagerly cherished the expect-
ation of eternal life, and here begun and
ended their religion. Many, it is to be
feared, have eagerly cherislied the hope of
mercy, and here begun their repentance,
who have mourned at the last, and lain down
in sorrow. In all this there is nothing that
is ingenuous ; no godly sorrow arising from
a sense of the intrinsic turpitude of sin,

Real repentance is also deep and thor-
ouQ«. It is bitter sorrow. It rends the
7*

78 BEPKNTANCE.

heart. The penitent sees that lie is a vile
sinner. He sees that he has been his own
destroyer. The spirit of God has taught
him that sin is something more that a mere
calamity. He feels that he deserves to be
blamed, ratlier than pitied. He views his
sin as altogether criminal and inexcusable.
Though the dictates of an evil heart have
often prompted him to go astray ; yet he
knows they have never constrained him con-
trary to his own choice. That heart though
full of evil and desperately wicked, he has
cherished. He sees, therefore, that he him-
self is the only blameable cause of his sin-
fulness. The great evil of sin is chargeable
uj)on him. He has done it.

And can the penitent see his own vileness,
without bowing in the dust before God.'' He
is ashamed and confounded when he looks
back upon his past life, and when he now
looks into his own h^art. He sees that he
has broken God's holy law, and resisted the
claim of his rightful Sovereign. The
thought which most deeply affects him, is
that he has sinned against God. In compar-
ison with this, his other crimes vanish to
nothing. The language of his heart is,
Against Thee Thee only have I sinned 1 If he
had not sinnned against a great, and holy,
and good, and merciful Gorf, his sins would
mot appear so great. But, O, he has sinned
against the God who made him ; the God
who has preserved and redeemed him. Cre-

REPENTANCE. 79

atiiig goodness, providential care, and re-
deeming love have been bestowed upon liim
almost in vain. Tins is the d^rt whicli
wounds him He exclaims with David, "I iiave
sinned against the Lord ! 1 have conimiited
this great wickedness !'' He sensibly feels that
lie has sinned against tiie God of all grace.
He beholds htm ivhom he has pierced ; he looks
away to the cross of Christ, and there sees
what his sins have done; and is grieved to
the inmost soul.

The number of his sins affects him no less
severely than the aggravation of tliem. The
penitent sees that he not only has sinned,
but sinned in a thousand forms* He sees
sin in a thousand things, in which he never
saw is before. It appears to mix itself with
almost every thing. He groans under the
body of sin and death. At some periods, he
goes bowed down to the earth all the day
long. He feels that his transgressions are
multiplied. Often is his laughter turned into
mourning, and his joy into heaviness. With
what a melting, broken heart does he lie at
the feet of his injured Savior, and beg for
mercy. He is abased before God. He is
ready to cry with the humbled Psalmist,
"My sin is ever before me !"' or with the
mourning prophet, "O my God, I am asham-
ed, and blush to lift up my face to Thee ; for
mine iniquities are increased over my head,
and my trespass is grown up unto the
heavens !" It is enough to break his heart,
seriously to reflect upon his innumerable

60 REPENTANCE.

transgressions. "He remembers liis own
ways, and his doings that were not good, and
Ioath(^s hiinselfin his own sight for his iniqui-
ties and abominations."

True repeutauce is not only ingenuous
and deep; it is attended ivith actual rfforma-
tion. It exibits itself in real life. The
penitent feels the force of considerations
which never fail to restrain from sin. He is
afraid of sin. He dreads its agfijravated
guilt. How shall I commit this great ivicked-
ness, and sin against God! The thought is
enough fur ever to cut him oil from all access
to the accursed thing. i:le is a sinner still ;
but he cannot remain a sinner in the sense in
which he was a sinner once. He manifests
a desire to honour the God he has so long
dislionored ; to undo what he has done against
the interest of His kingdom, and repair the
injury he has caused to the souls of men.
There is no genuine repentance where there
is no forsaking of sin. Still to go on in sin,
to practise iniquity with greediness, wiih
constancy, and with perseverance, is incom-
patible with the nature of that sorrow which
is unto salvation.

With these plain principles in view, we
think the reader may decide the point as
to his own good estate. The preceding
observations will go far toward enabling him to
distinguish between the precious and the vile.

If yours is godly sorrow, it is then ingen-
V^us.. Jt arises from a sense of the ijiinnsic

REPENTANCE. 81

Xurpitude of sin. Retire into your own bosojn,
therefore, and ask yourselves questions like
these : Do 1 possess any set J led conviction of
the evil of sin? Does sin appear to nie, as
the evil and bitter tliino; ? Does a conviction
of the evi4 of it increase ? There are inojnents
\vhen heaven and hell iie out of sight : How
does sin appear tlien ? Do you hate it because
it is merely ruinous, to your soul, or because
it is offensive to God ? Do you hate it because
it is sin ? Do yow mourn over it because it is
wrong ?

In the sanctified heart, the hatred of sin
is supreme. As there is nothing so bad as
sin, so liiere is nothing the penitent hates so
much. Is then your repentance deep and
sincere ? Is sin prevailingly your greatest
grief ? Seriously considered, would the de-
liverance from any evil be a more joyful
event, than the deliverance from sin ? If there
could be no deliverance from sin, but at the
expense of the choicest comforts, would you
cheerfully njake the sacrifice ? Do your
misfortunes grieve you more than your sins ?
or 3^our sins more than your misfortunes ?

Do yoMr sins appear many and aggra-
vated t Do you see sin in a thousand differ-
ent forms, and new instances, in which 3'ou
have not dreamed of it before f Do you
mourn over the sins of the hearth Do you
abhor yourself for your innate depravity, as
one that was shaped in iniquity, and conceived
in sin ^'l Do you mourn over your vain
ihoupjhls and carnal affections ; over a lif^

82 REPKNTANCE.

of sin, in2:ratilude, and profliG;ac3' ? over your
unprofitableness and unlaitlifulness? Does
it grieve you thnt you are worldly, proud,
and selfish ; t!iat you have lifted up your soul
unto vanity, and panted after the dust of the
earth 9

Does it grieve you to the heart, to cat) to
inind that you have siuned against God 9
When your eyes behold the. King, the Lord of
Hosts, are you constrained to exclaim. IVo is
me! When you look on fjim uhoin you have
pierced, are you coubtraiiK-d to cry out, I am.
undone ?

The defrree of godly sorrow is by no means
to be overlooked in your self-exaiainatioo.
When God touches, He breaks the heart.
Where He pours out ihe spirit of grace, they
aj'e not a few transient sighs that agitate the
breast; they are heart-i ending pangs of
sorrow. "And it shall come to pass," saith
Go<l, "that 1 will pour upon the house of
David, and upon the inhabitants of Jerusalem,
the ^'pi^it of grace and of supplication ; and
thev shall look upon Me wiioin they have pier-
ced, and they shall mourn for Him, as one
MOijHNCTH FOK AN oNLv SUN, and sliaH be in
bitterness for Him, asoNt: that is in bitter-
NKSS FOR HIS FIRST-BORN. In that day, there
shall be a grkat mourning in Jerusalem, as the

MOURNING of HaD ADKI MMON, IN THE VALLKY

of Meq!Ddo\. And tlie land shall mourn. every
family apart; the family ofthe hou^eof David a-
part, and wives apart; the family oflhe house of

RFFENTANCE. 83

Nathan apart, and their wives apart ; the fam-
ily of the house of Levi apart, and their wives
apart; the family of Shimei apart, and their
Wives apart, every family apart, and their
wives apart." Thus have the Jews mourned,
and thus will that devoted nation mourn
again for crucifying the Lord of glory. Does
the reader know any thing of such sorrow as
this r Can no soliiary hour, no lonely spot,
bear testin<ony to the bitterness of his grief.'*
What grieves you more than that you have
ten thousand times pierced the heart of re-
deeming lovef

Do you abhor sin ? Do you turn from it ?
Do you cherish that regard for the law and
character of God, that tender regard for the
crucified Savior, which inspires you with fix-
ed aversion to all that is polluting in the sins
of the heart, anri all that is injurious in the sins
of the life.^ Uo ynu feel an increasing tender-'
ness (f conscience, whenever you are templed
to go astray ? Are you afraid of dishonoring
God, and do you tremble lest you crucify his
dear Son afresh f

Fellow sinner! if you know any thing of
all this, you are not a stranijrer to that godly
sorrow which worketh repentance to salvation
not to he repented of. God has promised to
forgive the penitent. He has pledged His
word, that the act of forgiveness on His part,
shall follw the exercise of repentance on
3rours. Keturning prodigal ! pardoning mercy
is thine. It is as sure as the sincerity of
thy repenliuice. "Whoso covereth his sins

84 FAITH.

i^liall not prosper : but whoso confesseth and
ibisaketli tliem shall find mercy.^' His re-
pentance shall not purchase it ; his repentance
does not deserve it. Repentance lias no in-
trinsic I fficaoy. It cannot entitle to pardon.
It is not the Saviour ; though without it we
cannot be saved God deiighis to forgive; He
does forgive, though it cost the blood of His
Son. rVo sooner does the rebel loathe and
abhor hinisrif, than God passes by his trans-
gressions, and ceases to retain his anger. *'He
rejoices over him with joy; he rests in his
love; he will joy over him with singing." To
forgive a hell deserving sinner ; to receive a
rebel into favor ; to wash away his deep-stain-
ed guilt, and become the everlasting friend of
the friendless ; is the highest exercise of per-
fect benevolence. O how gratifying to the be-
nevolent heart of God, to behold the returning
prodigal, though a great way off! His com-
passions yearn over him. He longs to re-
ceive hin» into His arms. He is impatient to
press him to His bosom, "He runs ; He falls
upon his neck, and kisses him."

ESSAY VHI.

FAITH.

The first glimmering of light that dawned
upon the darkness of the fall, was ushered
in by an obscure revelation of the covenant

FAITIf. 8^

of grace. This covf^nant wrisfalnlly oxliibiteri
to Adam and Eve, in llie d(M)U>)cialion of ihc
curse upon the tempter. Jt was made known
more clearly to i\(jah after the flood. It was
renewed with Af)raham, after God fiad called
liiin from Urr of the Chaldees ; with Isaac, in
Gerar; with Jacob at Helhel, and with the gen-
eration of l:>rael, in the wilderness. The light
of truth rose gradually, and the covenant of
grace gradiially unfolded its blessings, till the
Star of B<tlihjhfm pointed to the Sun of
Righteousness., and (lie promise of the cove-
nant was seal(<l by the blood -J" iis Surety.

There is au im()ortant distinction between
tlie covenant of redemption, and the covenant
of grace* '1 he period of their formation,

^II is iinhafiMV, «luif thfro should bo a diirorf.nce in ibfi
mode of reprismting this subject ?imong divines that are
reputed orlhod(»x. Ihe v'urs « hicli is given of it by an
eminent divirM- <>( the Pre-)l»vteriKti Church, may not be
uniinportHtit in thi'i fdace and day.

"1 here seems to be merition mHrJc in Scripture of a cove-
nant or agreement between (he father and the Son. This,
the generality of C'llvinisl divines cori<-ider ?)» a sppnrate, or
pref.aratory contract, and call it the covefi;int of redemp-
tion. Some, however, etpeciatly thosr icho liavr hf.n\ Itrmed
AMisouiAifSy consider thii as properly (he covenant ot
^race, m^de with Christ the second Aiinrn, a-i represetitin:^
his spiritual seed; and the covenant sairj (rj be made with
believers, to be only the execution or administra(iori of (hat
covenant, and therefore called a testament, bein-^ the fruits
of Chrisl's deHth, or rHtified by the deith of the testator."
Willitnpoun'ii IiUro'bjrJory Ijtrlurtx on /Jirinifi/.

This distinction cunnot be considered awan invention of
the JS'tw School. It will be foand expressly recognized by
Van Mastricht, and I think, clearly implied by Junetin.
Vid. Tfuoreliro-Prartica Tktolofria, Auctore, Petro Van
Wastricht lib. fiiiint. cap. prim. He F<rdtrt fJrati<r, and
Jntlilutio Thf.olof!;>m, Frnncibco Turretino, locus duodcci-
-m.ns. Qucsti'j sccurid.i. S

80 FAITH.

tlje parties, the terms of these several cove-
nants, are perfectlj distinct.

Tlie covenant of redemption was formed
from eternity ; the covenant of grace, in time.
The covenant of redemption was antecedent-
ly necessary to the existence of the covenant
of grace. It was the perfect accomplishment
of that arduous part which the Redeemer
engaged to hear in the covenant of redemp-
tion, that laid the foundation for tiie covenant
of grace. It was this, that justified God in
entering into covenant with believers, and
in engaging to save them through faith ii?
the blood of Jesus.

The covenant of redemption subsists be-
tween the sacred persons in the ever-blessed
Trinity, of which the atonenjcnt of Ciirist
for the sins of the world is the stipulation, and
the salvation of his chosen seed, the promise.
The covenant of grace subsists between God
and believers, of which, faith in Christ, is the
stipulation, and the salvation of believers the
promise.

The covenant of grace, therefore, in dis-
tinction from the covenant of redemption, is^
nothing more nor less, than the promise of
God to save all those ivho believe in Jesm
Christ, The law of God is not now the rule
of justification, though it is the rule of duty.
We no longer hear the righteous demand, of
that broken covenant, This do and thou shalt
live ; but the milder language of gracious
economy, belif.te, and thou shalt he saved^
Of this covenant, Fqith in- Christ is that part'

FAITH. 67

tvliicli is fullilled by llie believer. He believes;
and upon the principles of this covenant, the
first act offaitli gives liiii) an humble claim to
the promise.

Every Christian grace is the eflect of the
immediate agenry, and the Almiglily power
ol'God upon the heart. Faith is expressly
declared by the Apostle to be [he gift of God,
though it is at the same time the act of the
creature.^ It is unitornily represented as of
the operation of God. It is one of the fruits

*Every Christian grace is llie ir'ifl of God, and at Ihe same
time, tlie acl oj'tht creature. The dependance and the ac-
tivity of man, are perfectly reconcileable. (Jod ivorketh in
man; but He workelk in him bnUi to wilt, and to no. In
the day of God's power, hia people are made avii.ljnc. The
enmity of the heart is slain , and they are made tvillirg to
do what they were able to do before.

From the note on the 27th page of this volume, the
reader will preceive that the author is aware of some
difference in the mode of representing this subject, by di-
vines that profess to be equally attached to the great doc-
trines of grace. But for protracting that note; he should
then have exhibited the views of a number of men of de-
served eminence, substantiaiinf,'' the runutrks which were
there made. Such an exhi!)iliori, it is hoped will soften
down some of the prejudices of plain Christians, if it does
not blunt the edge of opposition on the part of those who
are persevering adherents to the doctrine of man's natural
inability.

If any oue will take the trouble to turn to Scolt's Fami-
ly Bible, he will find the foliowirigsenliment in his remarks
on Rom. viii, 7, 8. Becau<!e llie carnal mind is enmijy, ^-c.

" riiis carnal mind is not subject to the divine law ; and
indeed cannot be so, it is mouam.v unabi.e to do any
thing but to rebel against it, and refuse obedience to it."

The observations of the same author on John vi, 44. J\b
man can come , kc. are of the same import,

"The gTO?t/)^/ of this im|m;sibility lies in the contrarielt/
which subsists between the proud, worldly, unholy, rebcl-
Aious, and ungodly nature of fallen men, and the humbling.

A

S8 FAITH.

of the Spirit. " Tlie fruit of the Spirit is
love, joy, long-sulTeriiig, gentleness, good-

spicitual, holy nature of tlie Gospel. The gospel linds
Jioiie willing to be saved," ^-c*

Let the reader also advert to President Wither spoon's
Essay on Jusiiiication. lit V(»I. i. and pu^a- 53 of his Works,
he will liiid the fullovving paragraph.

''Since nu'tilion has been made of perfect conformity to
the will of (Jod, or perfect obedience to Ins law, as the duty
of man, which is iiideed the foundation of this wiiole doc-
trine." (Uiat is, the doitrine of .Justiiication,) " 1 think it
iiP'-essary to observe, thai some deny this to be proj)erly
required of man as his duty in the preseni fallen state, tie-
cau-e Hf is not able io ptrform it. But su<;h do not seetn
to attend either to ihe meaning o( perfect obeLlJence,or the
nature or cause of this inability. Perfect obedience is obe-
dietice by any creature, to the uimo'xl extent of his natural
powers. Even in a state of innocence, tlie holy disposi-
tions of Adam would not have been equal in strength and
activity to those of creatures of an highrr rank; but surely
to love God who is infinitely amiable, with all the heart,
and above all, to consecrate all his puwt.rs and faculties
without exce[)tion, and without intermission lo God's ser-
vice, must be undeniably the duty (»f every intelligent
creature. ..ind what sort of inabililt/ are we under to pay
iliis:? Our r.Htural faculties are surely as fit for the seivice
of God as lor any hater purpose. 'J'he inability is only
TflQKxi., »i'A lies wliollii \y, 'IHE AVKU -lOlN OF OUR
li EAR IS /rev sue!' ttnploy itnt. Does this then take away
the gvill f Musi God relax his law because we are not
willing to ob?y it ?"

"This same great man, in a sermon on the " absolute ne-
cessity of salvation by Christ," has also a sentence which is
full of meaning. "Fori hope NO CHRISTIAN will as-
sert, that any person in the world who hath the txercise of
reason, is under a natural, bui omIv a moral impossibility of
coming to the knowledge, and doina; the will of God. If
theyirs^ were the case, it would takb away all sin ; but
the la.st is such an obstinate disiiiciinadon, as is still consist-
ent with guilt and blame." Vid. VVilherspoon'3 Works,
vol. ii. p 357. Philadelphia edition.

* In rci^ard to the '•ontroversy between Marshall and Bel-
lamy. concerning the nature offiitk, Scoil is viust decidedly
in favor of lieilaniy's vl,.w oftkt sn'^jext. Vid. SeotVs Thc-
oUgical Works, vol. 4ih, p. 248, 249, 260.

fAilH. ' 89

iiess, FA.1TH. IVo man can say that Jesus is
the Lord, but bv thk holy ghost." It is

The following rei>reseiitation of llic siil)ject, I take the
liberty of giving to the public, principally because it is from
an unexpected (juarler. It is extracted from a "Catechism
adopted by the Consistories of the Kefokmed DLTcit
(/HURciiES in the town of Riiinebeck, for the use of their
people, and published by their order.'*

Q. "Why do men thus break and transgress the law of
God ?"

A. "The reason is, the reigning aversion of their hr.arls
to it, so that they are unable to keep it. '

Q. "And does not this their inability release from obli-
gation ?"

A. "No, /or it is of such a nature, as tends not in the
least, to break or weaken otu' obligation,'

Q. ^'Oi what kind is it then P"

A. "It is not of a natural, but of a moral kind.''''

Q. "What is vaniml inability P"

A. "Natural inability consists in a defect of rational
fa^ulties.bodily powers, or rational advantages."

Q. "What is moral inability P"'

A. "Moral inability consists in a want of a proper dispo-
sition of heart to use our natural ability aright."

Q. "Can you illustrate the distinction by producing an
instance ?"

A. ''Yes, the case of Joseph's brethren who hated h'ltn
gO, that they could not speak peaceably to him."

Not viewing this suihcient, the Catechists then subjoin
^he following Note.

"Thus we say of a man destitute of an honest principle,
that he cannot refrarn from cheating yon if he has an op-
portunity ; that some are such profane wretches, that//te?/
cannot open their mouths without an oath, and others are
such liars, that they cannot speak the truth ; and some are

* When this Catechism was adopted by these Churches, the
Bev. Dr. John fi. Romeyn, now the Pastor of the Cedar-street
Church, JVew- York, was Ihe stated minister of the gospel in
Uhinthtck, and was himself one. of the committee appointed to
revise and republish the original Catechism of John Suicliffe,
of Olney, England. The above note forms part of a work
which the American publishers say in their aditrlisemerJ,
f t's ii.nong the best Catechisms extant."
8^

90 PAITI!.

expressly said of (hose who believed on Christ
ill Hie days of his immanitv, that they were born,
not oj uLoody nor of the will of the flesh, nor of
thy ivill of man, kut of god. It is also uue-
quivooally rieclared that whosoever believeth
that Jesus is the Christ is bohn of god. Faith
then is ti»e exercise of the new heart.

It is diflicuit to give a definition of faith
\\\ix\ comprehends ail its properties. In its
most geupial character, it is reliance upon,
the testimuny of God's word, it is receiving
the truth in the love of it. The Apostle Paul
uses the piirase, received not the love of the

so reveijj'eful, that Ihiy cniniot forgive an injury; and others
so easily p.ovokod. Hiat llicij rannot keep their temper, if
you coutibiJicl tiJt'tn. So a canial mind cannot btsuhjtcl
to God'f law; fur ti man ticU iiates fiod rannot serve him,
cannot rtjoict'm se.eing himg^oiified; cannol lote \us im-
age; cannot see any lomeliness in <Jhrist, nor fall in with
the ^;osi»el plan of s:ilv'ation. The difference between
moral inability, aj.d thiil which is termed tiatin-al. is pinn
and selfe.vifif.nl It is said of the mariners, thai they rowed
hard to bring the s!ilp fo land, but they coiddnol., Aq\va\\ i,
]3. Also of Ji'sepij s bielSiren, lliat they could not speak
peaceably to him. !n ihe former case there was a natural,
in the latter, a moral inability. J bus the inability of Ze-
charias to sppak, L;jke i. 22, was widely different from
thai mentioned in J Sam. xxv, 17.

"The importance of a proper attention to this distinction
appears, wiien we observe that the former releases from
obligation, but the Iji'lerdots not. It was no crime in Isaac,
being old ihat he cculd not see, Gei>. xxviii 1 ; but the
case seems very ditferent with those who have eyes and .see
not, Jp.r. V, 21. or such as have eyes full of adultery, tho'
it is expressly said of them, that they cannot cease from
sinning, I Pet. ii, 14."

On tiiis subject, the reader may also consult Watts' Ru-
in and Rfcovery. Works, vol. 6, p. 291-2, as also Watts'
Liberty and Necessity ,

He mny turn to ( harnock's Works, vol. 2. p. 187 \ and
Edwards on the Will, Part 1. Sec. 3d.

FAITH. 91

truths as synoniinons vvilli ihe pliriise, helicv-
cdnot the truth. Faith, however, when viewed
as that evaiiijjelical grace which is the con-
dition of the New Covenant, possesses allo-
getlier a peculiar character. Though tlie
elementary principles of every evangelical
grace are involved in lliat love, whicli is the
fuljitling of the law ; yet every grace has a
specific form. Fait I), strictly speaking, is
distinct from every other exercise of tlie re-
newed heart. It is not love, nor repentance,
nor liumility, nor submission, nor self denial,
nor hope. It is indeed the ex^ircise of a heart
that already loves Cod, and that is huuibled
on account of sin ; but it is one which takes
tlsat view of the gos[)el of Jesus Christ, \\hicii
is taken by no other grace.

One of the beU deiinilions of faith will be
found in the Shorter Catechism of the As-
sembly of Divines at Westminster. in
answering the cjuestion, " IVliat is faith in
Jesus Christ ?'' they say, ''Faith in Jesus
Christ is a saving guace, wherkbv we

IltCElVE AND KKST UPON HiM ALONE FOR.
SALVATION, AS He IS OFFEIltD TO US IN
THE GOSPEL."

Faith in Jesus Christ is a complex act of
the mind, and comprises several distinct
things. One of its properties is a truer,
knowledge of Chriit's character. It is impos-
sible to "receive and rest upon" a Being
whose character we do not know ; and whose
character we do not know to be worthy of
confidence. / know whom I have: belisv.edx

92 FAITH.

says the Apostle. Faith views the Lord
Jesus as He is. It discei'iis tlie Divine excel-
lence and nsajesly of His character. It
reco£;nizes the ciiild that uas born in Beth-
Jciiein, as the Mighty God, the Everlasting
Father, Tlie proptT divinity of the Savior's
character is one of those plain principles of
tiie Gospel that are essential to evangelical
faith. To make an all-sullicient atonement
for sin; to soften the obdniale heart; to aid
the believer in liis trials and snlferiiigs ; to
defend him from the power and subtlety of
his enemies; and to brin^ him off conqueror
at last — would baffle the designs of all but
Eternal Wisdoiii, and mock the power of all
but an Almighty Arm. Faith views the
Savior as truly divine. None other than the

ETEHNAL WORD MADK FLESH, CaU be the

foundation of hope, for none other can b^
mighty to save. It is presumption to profess
to know Christ, witliout acknowledging Him
as the second of the three coequal persons in
the Godhead.

As the believer discerns the Lord Jesus as
He is, he also acknowledges Him as a real
and proper man. He views Him as He is
represented by the Apostle, to be the one God
and one Mediator between God and man, the,
MAN Christ Jesus. It is expressly said that
Christ took not on Him, the nature of angels y
hut the seed of Abraham. The acknowledg-^
ment of Christ as man as well as God, can-
not be separated from the true knowledge of
Him as He is revealed in the Bible. There

FAITH. 03

He is represented, aiul there lie must be
viewed, as encircled with all ihe majesty ot*
the self-exi^tent God, and all the ''milder
gloiies" of the man Christ Jesus.

The believer regards Christ in Flis whole
mediatorial character, lie sees the fulness,
the peifection of His work, no less than the
divine exceiience of His person. He has
respect to all ihe ojjlces oj Christ. He views
Him as the pROPHhrr, who came to publish
ihe will of God, and declare the way of
salvation. He views him as TWt: Piukst,
whom it became God to irsstitute, and sin-
ners to possess ; as the One "whom God hath
set forth to be a Propitiation, through faith
in His blood, to declare his righteousness for
tlie remission of sins that are past, that God
might be just, and the justifier of him that
believeth in Jesus." He views him as "the
King in Zion, the Head over all things to
his Church, the Lord Jesus, tfje Lord that
bought him." in Christ, the believer dis-
covers all that can qualify Rim to be a Sav-
ior, and all that can encourage guilty, mis-
erable man to trust in His grace. In him,
lie beholds one that is emiiientiy all-sutficient ;
One who is able, wiiling, and faithful, to save
to ihe uttermost. He receivs the record
which God has given of His Son.
Sincere love to the character of Christ, is
also esseutili to the nature of genuine faith.
It is as impossible to "receive and rest upon"
a being whom sve hate, as it is to 'receive
and rest*" upon one tiiat we do not know.

94 EAira.

Faith ill Cln'i>t is not an exercise ot^ the
uiiderstaiiclin'i: merely; it is on affection of
the heart. JVlth the heart man belicveth. If
thou helievesi with all tuv heart, said
Philip to llie iCuimclij thou viayest be baptised*
To tiiose uiio believe, Christ is precious.
The excelieiice v. hieh they see both in His
person and His work, they love. All that
they Unow of Christ, they love. All the
truth which is connected with the character
and work of Christ, they love. They pos-
S(ss spiritual discernment of His divine
excellence. Tliey have the single eye^ihaX
discovers His moral beauty. They see a
loveliness in Christ and I lis gospel, that
captivates their hearts. When the wander-
ing Spouse was met by trie watchmen that
went about the city, and accosted with the
unexpected inquiry, '"What is thy beloved
more tlian another beloved ?" the reply was
at hand : "My beloved is the chief among
ten thousands. He is altos^ether lovely."
Abraham r( juiced to see Chrisfs day, and he
saw ii^ and was glad. The pious Psalmist
was enrap(uied with a view of His loveliness.
*'Thou art fairer." says he, ''than the chil-
dren of men ; grace is poured into thy lips,
tlierefore God hath blessed Thee for ever."

The spirit of this language is not peculiar
to David or Abrahanu In the dignity,
purity, and amiablene.ss of CInflt's character,
in the design of His mission, and in the way
of salvation by His cioss 5 every believer

FAITH. O'S

sees enough to engage liis sweetest and most
exalted aflections.

With this acquaintance ulth t!ie character,
and this attachnent to the person of the
Redeemer, the believer '* receives and rests
upon Him alone for salvation as He is offer-
ed in the gospel." He makes an implicit sur^
render of his immortal so?// into His hands, as
to One iviio is Oath able and faithful to save.
The yielding up of the sonl to the disposal of
Christ, is an act of the mind which cannot be
separated from living faith.

It is of some importance lo bear in mind,
that faith is the act of a lost sinner, seeking
deliverance from the power and punishment
of sin, toward a Being who is exhibited in
the character of a Deliverer. It cannot,
therefore, imply less than an application of
the soul to Him who is the delivering char-
acter ; the actual adventuring of this vast
concern with Him ; togetlier with the hope,
that with him it will be secure. Faith re-
ceives Christ ', it rests upon Chnst for salva-
tion; it rests upon Him alone for salvation,
as He is offered in the gospel. Sensible of his
ill-desert and helplessness, persuaded of the
all-sufficiency of the Redeemer, the believer
therefore makes a voluntary surrender of
himself into the iiands of Christ, ^o 6e saved
upon his own terms. He is convinced of the
necessity of committing his cause to better
hands than his own. He relinquishes his
vain confidences, and places all bis hopes on

m FAITII.

Christ. He casts himself into His arms.
Lord, to whom shall Igo^ but to Thee I

1m the act of suirendering tlie soul into the
bands of Christ, tiie brhever takes a view of
the Great Deliverer, vvhicli is as deep as his
own wants, and as large as the firovision that
is made to suj)ply them. He leceives Christ
as iiis Fi'opliet, his Priest, and hisKinp^.

Is he ignorant? exposed to wander from
the palij ? The Great Prophet is his Teacher
and his guide. *' The meek He will guide in
judgment, the meek will He teach His way."

Is he polluted with sin t He looks to the
blood of tiie spotless sacrifice to be cleansed
from all sin, Jesus Christ he kuowsgnve Him-
self for his Church, that lie 7night wash and
cleansp it. He rests on Him ; and looks for
the sanciification of the spirit unto obedience only
through the sprinkling of the blood of Jesus

Is he guilty and condemned ? i\o long^^r
does he trust to his own righteousness, but
looks to Jesus as the tiid of the lawjor right-,
eousness to every one that believtth. lie yields
a condemned soul to him to be ai ra} ed with a
righteousness with whicli a just God has de-
clared iiin)sejf to be ever wellphased. He rests
upon hiu) as tlie sole ground of acceptance.
With ail his natural attachment to his own
goodness, *' he counts it loss for Christ, He
coiints it but dung, that he may win Christ,
and be found in Him, not having liis own right-
eousness which is of the law, but that which is
through thefaitli of Christy the righleousuess

FAITH. i)t

Mhicli is of God by faith." This is liis refuge,
his crown of rejoicing. He looks to Jesus,
recognizing the high relation in which He
stands to his people, and tlie endearing name
by which He is called, JEHOVAH OUR
RIGHTEOUSNESS.

Is he weak and helpless ? He engages the
grace of the Fiedeert)er as his consolation and
strength. To Jesus does lie surrender him-
self as the liead of all divine influences, flivc,
yet not /, hut Christ that hveth in me. This is
the language of faith. .Tlie act of the soul in
surrendering itself into the hands of Christ,
forms a connecting bond between him as the
Vine, and the soul as the branches, wliich com-
municates life, strength, nourishinentand beau-
ty, lu a word, with a just view of ihe char-
acter, and a supreme attachment to tiie person
of Christ, the believer yields himself into His
h^iiCiS, as a full and complete Savior. Him he
receives; upon Him he rests, and rests for
<ime and eternity. With humble joy will he
tell you, " Chiist is my ail. I want no nsore.
To Him do I look to be sanctified by His Spi-
rit; to be governed by His 'aws; to be pro-
tected by His power; to be saved by His death;
to be disposed of at His pleasure, and to be
the means of proujoting His glory."

This is "to receive and rest upon Christ
alone for salvation, as He is offered to us in
the gospel." This is confidence in Jesus
Christ, as a Divine Saviour. You cannot
possess these feelings without possessing
9

93 FAITH.

saving faith. This is the substance of things
hoped for, and the evidence of things not seen.
This is the grace which renders invisible
things visible ; future things present ; and
enstamps the permanent idea of reality upon
every thing that rests upon tlie testimony of
God. This was tiie faith of Old Testament
saints and New Testament saints. It is that
trust in the Lord, of which vve read so often
in the Old Testament, which is^nothing more
nor less than the confidence of the neiv born
aoid in Gud, as reconcilable through the Me-
diator.

Thus have we seen, that faith has prop-
erties peculiar to itself. Its character is
perfectly distinct from every othi r grace.
There is no exercise of the renewed heart
that vieivs the whole gospel plan as it is,
except this. Faith, from its essential nature,
iaiplics the fallen state of man, while it
lecognizes the principles of the covenant of
grace. It is itself the condition of that
covenant.* It is a grace which is alike

" When the nnthor styles faith it condition of the New
Covenant, he does not n>ean, that it is the meritorious
j/;r0(jud of acceptance with Uod. The covenaiit of grace
hears ao resetublance to a contract, it> which the part to
he ptrforraed by the bet/ever is a mere qnttnixim mtrnU.
ICvei-y principle of that covenant rests upon the fact, that
loan is uiiworlliy, and ihat salvation is all of grace. When
*,ve say, therefore, that faitli is the condition of the New
Covenant, we w.c^n, Iknl faith is thai art of the crenlure,
'brought in hint, by the nircncy of the Holi/ Ghost^ uilhoul
■':hirh, according to tht tenor of the Acw Covenant, Ihtre is
f.p salvation — It is a sine qua non.

FAITK. 99

distinguishable from the love of angels, and
the faith of devils. It is peculiar to the
returning sinner. None but a lost sinner
needs, and none but a humble sinner relish-
es, the grand sentiment of faith, that grace
reigns through righteousness, unto eternal life,
by Jesus Christ our Lord.

Here then let the reader examine himself
whether he be in the faith. FJe may possess
Xha faith of devils. He may be fully persuaded
thai there was such a person as Jesus Christ ;
that he was delivered for our offences, and
rose again for our jmtification ; he may pos-
sess the vain confidence of the hypocrite,
which neither ivorJceth by love, nor is of the
operation of God ; he may cherish the per-
nicious hope of the self-deceived — while he
remains blind to the excellence of the Divine
ciiaracter, and while enmity to the cross of
Christ is the governing principle of his
heart and his life. Every carnal mind, wheth-
er sensible of it or not, maintains the most
decided aversion to the person of the Redeem-
er, the benefits of His purchase, and the terms
upon which those benefits are profiered. The
whole character and work of Christ bears so
intiujate a relation to the unbeliever ; they so
pointedly taUe the part of God against him ;
they so unequivocally condemn /a5 character
and conduct ; they will have such a damning
efficacy upon him throughout eternal ages —
that when clearly seen, they cannot fail to
draw forth the latent cnmitj^ of his heart.

100 lAlTH.

If it be true, as it unquestionably is that
you may have a just view of the character
of Christ, while you have no love to ihat
character as infinitely deserving your ailec-
tion, and will you make no surrender of
your self into His hands, as to one who is
supremely worthy of your confidence ; it be-
comes you to enquire, whether you love llie
Lord Jesus in sincerity and trntli, and vvheUier
you trust in him as your only foundation of
hope.

Sunon, son of Jonas j lovest thou me ? Apply
the question. Do you love ( hrisl f And
why do you love Hisn ? Do you love Him
merely because Ue died to save you, or be-
cause He died to ho7ior God in your salva-
tion ? Do you love Him because fie descend-
ed from heaven to take the part of God
against man ; to show the world, that in the
contest between the creatures and the God
that made them, God is right, and man is
wrong, and with His own blood to set His
seal lo the truth, that the soul ihat sinaeth
ought to die ? Or does He appear to you on
this account, as a root out of a dry ground, a»
having no form or comeliness, no beauty that
you should dcdre Him ? The true believer
loves the Lord Jesus, because he eifects his
eternal salvation in a way that harmonize^
with the glory of the Divine character. To
be saved in a way that is in the least re-
proachful to thai glory, would rob Heaven of
its sweetness. It is for this that Jesus Christ
is so precious to those that believe ; in this,

FAITH. 101

tliat he is em'men{\y fairei- than the sons of men.
Do yovi love Jesus for the div'nie glories of his
person, for tlie excellence of His life, for the
beiiefits of His death, for the prevalence of His
intercession, for His resurrection, His domin-
ion over the world, and His office as the Su-
preme and Final Judge f Are the feelings of
your heart drawn out toward Christ as your
chief joy ? Can you sit down under His shndoin
with great delight, and find his fruit sweet to
your taste ? When aliected with a view of your
lost state and guilty character, when bowed
down under a sense of sin, does Christ appear
precious ? Js a view of him refreshing ?

Do you receive the Lord Jesus, and rest
upon Him alone for salvation f Can you
take the place of a lost and hell-deserving
dinner, and with a broken, contrite heart,
make an implicit surrender of your immor-
tal soul into His hands to be saved upon His
own terms f Beloved reader, this is a plain
question. Every humbled heart, in the eX'
ercise of faith, knows how to answer it. Can
you relinquish every other hope? Can you
adventure this vast concern with Him ?

Can you receive and rest upon the Lord
Jesus as He is offered in the Gospel ? Are
you at heart reconciled to the terms of the
Gospel ? Are you at heart reconciled to the
humbling doctrine of being justified by faith
in the righteousness of Christ ? It is a doc-
trine which, if correctly understood, will be
-'^efi to reduce the returning rebel to tlie low-

IQ2 iAITU.

€st puint of degratlation. To a heart tjiai
is iiivincbly attaclied to rebellion, it is hard
to bow. To one uho is naturally altacheci
to his own supposed goodness, it is hard to
renounce it all, and desire and receive mer-
cy only lor the sal?e of Christ. To a man
who loves himself supremely, and values
himself supremely, who lias cherished the
n)osl exliavagant notions of his own impor-
tance from the wonib, it is hard to lie down
at I lie footstool of sovereign mere}'. It is
culling indi ed to the pride of the human
heart, to be constrained to feel that we are
guilty, and then forced to admit that there
i.s no pardon for our crimes, but through the
merit of another. Say, reader, is thy heart
bowed to the hujnbling terms of the Gospel ^
Do you delight to take your place at the foot
of liie cross, and while reaching forth the
iiantl to receive the robe of the Savior's right-
eousness, to shout, grace ! grace ! " Not unto
jne, O Lord, not unto me, but unto thy name,
be the glory, for thy mercy and truth's
sake.^'' Jf so, you believe. Ifso, amid6t
all your doubts and fears, you have that
faith, which is the gift of God. Jf so, you
may I umbly claim the promise. Here is
^your consolation, fie that believeth — shall he
aaved, Ves, shall be savld! What more
lias God to bestow; what more can the crea-
ture enjoy ^ Here are blessings as great as
the capacity of the immortal soul, as eternal
as the God that engages to bestow them. In
' the comprehensive promise of that covenant

HUMILITY. 103,

to vvlilcli failh Miakcs y(>u a party, the mys-
teries of eternity lie concealed. Life and
, dealli, earth and heaven, things present and
to come, joys hip:h, immeasurable, and immor-
tal— what shall I -ay? Ail arp yozirs ; and.
ye are Chrisi^s, and Cltrisfs is God's.

ESSAY IX.

HUMILITY.

^" \s the school of Christ," says the devout
Aichbishop iuei^hlon, " the first lesson of all
is humility ; yea, it is written above the door,
as tile rule of entry or adn»i»sion, Leaun of

JMk, for 1 AM MEEK AND LOWLY OF HEAKT I"

Humility is a grace that is nearly allied to re-
pentance. Repentance respects the nature
and aggravation of sin ; humility respects the
person and character of the sinner. Humility
consists in a just view of ou?' own character, and
in the disposition to abase ourselves as low as ike
vileness of our character requires.

A just view of our own character is a view
of it as it actuall}^ is. The pride of the hu-
man heart naturally casts a veil over the
character of man, and aims to conceal his
worthlessness as a creature, and his deform-
ity as a sinner. The humility of the Gospel
naturally throws aside the veil, and discov-
ers that native worthlessness which ought to

104 HUMILITY.

sink the creature in the dust, and that moral
deformity which ought to cover the sinner
with confusion. Genuine humility is insepa-
rably connected with a sense of our depend-'
ance, of our un worthiness, and of our ill desert.

Although dependance, absolute and uni-
versal, is necessarily attached to the very
being of creatures ; yet a sense of this de-
pendance is a most unwelcome visitant to
the unhumbled heart. The spirit of the
carnal mind is an independent spirit. It is
a spirit in which the pride of man glories.
Though men are creatures of yesterday, and
know nothing ) though they are upheld by
the visitation of God's arm, and supplied by
the beneficence of His hand ; they have no
apprehension, that they actually /t>e, and
move, and have their being in Jlim. An abid-
ing sense of His univeisal presence is what
they cannot bear to cherish.

But a sense of perfect dependance is a
grateful guest to the broken and contrite
heart. To a humbled sinner it is sweet tOt
feel that he is absolutely dependant on God
for all that he is, and all that he has. He is
sensible that he is nothii)g; that he is a worm,
and no man. He realizes that God is every
where, and that worms and seraphs are
alike at his disposal. He feels with Paul,
"that he is not sufficient of himself to think
any thing as of himself ; but his sufficiency is
of God." Does he enjoy signal favors .'* ho
calls to mind, that he, enjoys n:5thing that Ar

HUMILITY. 105,

has not received. Life, health, as well as the
blessings of both, he sees flowing through a
tiiousaiid channels from the same exuberant
source. As tiie child hangs upon the kind-
ness of its parent, or as the abject poor de-
pend on the daily bounty of their fellow-men;
so do the poor in spirit, conscious of their
helplessness, wait oniij upon God, for their ex-
pectation IS from Him.

With a sense of their dependance, the
humble unite a conviction oj their unwoi-
thiness. Tbey are unvv')rtt)y ; and they irel
that they are sn. They are sensible that
they are sinners. Tney have seen the
plague of their own hearts. They know, at
best, they are unprofitable servants ; and at
best, ought to be tar ever overvvhelmed ^vitli
a sense of their un worthiness- Merit they
have none. Desert of good is not in all
their thoughts. " Who am I,' exclaimed me
King of Israel, "Who am 1, O Lord liod, and
•what is my fathers house, that thou hast
brought me hidiertof '' "1 am not worthy " said
the hu«i)ble Patriarch, '• 1 am not worthy of
the least of all the mercies, and of all the
truth which thou hast showed unlo thy ser-
vant !" The people of God need not be told
that they have forfeited every favor. Much
as they need the divine compassion, they are
sensible that they do not, and cannot deserve
it. Often as they seek the divine face and
favor, they do not seek them as the reward
of personal worthiness. They turn their
thoughts inward, and see and feel tiiat they

106 HUMILITY.

are less than the least of all saints. They are
mere pensioners uf)on sovereign mercy. There
was no distinguishing excellence in them, that
made them the objects of favor ; there was not
the shadow of diiierence in character, which
operated as .a reason why God should regard
them with the special tokens of His love, rath-
er than the most abandoned vvretch that ever
lived. ''^Behold. I am vile I Grace hath made
wx to dijfer^ When they seek the presence
of God, they do it with the humble spirit of
the Centurion, Lord, I am not worthy that
Thou shouldst come under my roof I When they
cast themselves upon the care of their lieaven-
ly Father, it is with the spirit of the prodigal,
" Father, I have sinned against Heaven, and
in thy sight, and am no moke wouthy to be
called thy son !"

In the humble heart, a sense of dependance
and unworlhiness, is also connected with a
sense of ill- desert. Humility holds up to view^
the bright mirror of God's holy law. From
this faithful glass the character of man is re-
Ilected in all its native deformity. Here there
is no deception. The merit and demerit of
character aie determinately fixed by ihis im-
partial standard. Here God lias exhibited
His right and our obligation. Mis righteous-
ness and our ill-desert. Weighed in this un-
erring balance, the character of man is fuund
wanting. It is the character of a transgress-
or. It is the character of a rebel against
the King of Heaven ; a character which is

HUMILITY. 107

condeiDned, and cursed, and in Its own de-
testable nature deserving everlasting wrath.

Unfeigned humility t3rompts a man to
view his character as base, and himself as
ill-deserving, as the law of God views them.
The humbled heart knows that the laiu is
holy, and the commandment holy^ just, and
good. He not only feels that the wages of
sin is death ; but approves the law which
threatens him with death for every trans-
gression. He not only sees that sin and
guilt are inseparably connected; but ap-
proves of the Lawgiver for hating and pun-
ishing sin according to its desert. He pros-
trates himself in the dust, and exalts God on
the throne. He takes his proper place at
the footstool of God's amiable and awful
sovereignty. He knows that he ought to lie
as low as vindictive justice can reduce him.
He feels that it is of the Lord^s mercies that
he is not consigned. Such is his sense of ill-
desert, that he not only feels that he is justly
condemned ; but magnifies the justice that
condemns him, while he adores the grace that
rescues him from the condemnation.

Such is the view which the humble man
takes of his own character. This is to think
soberly of himself and as he ought to think.
This is to have just views of his own char-
acter, and voluntarily to abase himself as
low as the vileness of his character requires
him to lie. This is the disposition with
which he renounces his own rigbteousnesSj

lOS Hv;,'inLiTv.

a i(] relies on the rif^hteousness of liie Lord
Jesus Christ Once, the humble man
thought little of his or»n vileness ; now, «i
sense of his vileijess covers Inin with shame.
Once, he tiiought himself rich and increased
irith goods, and in need of mc>thing ; now, he
sees and f^^M-ls that lie /s icretchcd, and miser a-
lie, and poor, and blind, and naked. Once, he
was too proud to become a beggar; now, !ic
be^s for mercy ; begs with hope and \\ith joy
in tlie name of Jesus.

This is the disposition that is Iiitersvoven
with his experience and fiis conduct. It
manifests itself both toward God. and to-
ward man. Especially does it ma"siifost it-
self toward God* VVlien thinking of God,
when bfholding His glorious perfections,
when rejoicing in the perfection of His go\ -
eniment, and in the excellence of Hi> ue-
si'^ns, the humble heart adopts the language
of Job, " 1 hav^e heard of Thee by the heal-
ing of the ear, but now mine eyes secth Thr^;
wherefore, 1 abhor myself and repent in
du.st and ashes.*' When thinking of God,
he feels the weight of obligation to love and
serve Him ivith all the heart. Hence he is
borne doun under a sense of his invxcusablo
deficiencies. A view of his corruption keeps
liim near to the earth. He is ashamed that
he is no more holy. Hc.y often is he con-
strained to exclaim, **' O wretched man that I
am ! Can it be that one who knows no more
of the love of God, who is n(» more conform-
ed to His image, is in truth His own dear

nuMiLiTr^

109

child I" He desires to divest himself of all
his pride; to empty himself; to feel as no-
thing, and be as nothing and vanity.

In the :nore immediate piesence of God,
the hunb^d Christian remembers that he is a
redeemei sinner. When approaching the
mercy->eat, he takes the place of a broken-
liearttii beggar. He goes to the God of all
grac< like a man who knows that he deserves
to sidi into hell. He is ready to bow low
t)e0i*e Christ ; to wash His feet loith his tears,
aid to wipe them with the hair of his head.
Jtike the woman of Canaan, he begs for tlie
*;rumbs of divine mercy. He does not desire
to plead his own merit, but with a bosom
bleeding for sin, and an eye cast down to the
earth, makes mention of the name of Jesus.
Though at times he is ashamed to approach
the throne ; though he hardly dare approach ;
yet like the publican, "standing afar ofi', he
does not so n^uch as lift up his eyes to Iieav-
en, but smites upon his breast, saying, God
be merciful to me a sinner," His most fa~
vored moments are those in which he is ena-
bled to lie low before a Holy God, and in
which he has increasing desires to be kept
humble to the end of his days

This humble temper of mind also natural-
ly flows forth in his intercourse ivith his fd-
loiv men. It is true, that some good men
have vastly more native haughtiness, vastly
more of the over-bearing spirit of the carnal'
man to struggle with, than ©tliers. Not-
10

110 HUM I L IT V.

^villistanding this, real Cliristians are hum-
ble ; and their humility will necessarily ex-
press itself in the modesty and neekness of
their habitual deportment. Let nothing, says
the Apostle, be done through striji or vain-
glory, bvt in lowliness of mind let e^ch esteem
other better than themselves. The spirit of
Ciiristianity is congenial with its precepts,
though it is not in the present life peffctlj
conformed to them. There is such a Ihiig as
in ho7ior preferring one another^ though we jjay
somelin)es be led to imagine that there is lot
much oi it visible. There is such a spirit, aij
however those who indulge the hope of thei*
good estate may be disposetl to slirink Irom
the test, such is the spirit of all Christians.

Chanty, saith the Apostle, vaunteth not of
itself is not pyfftd up, doth not behave itself
unseemly. With a humble frame of mind, a
man will set a due v;due vipon hisown attain-
mejits. He will not be apt to think highly
of h;s own virtues, nor consider himself in-
/jured if he is not highly esteemed by others.
It is diflicult for an unhumbled, self-righte-
ous man not to hetray his hypocrisy by being
proud of his supposed self-abasement. He
has mtich to say of his frames and experien-
ces; irsuch to boast of the abasing views
uiiicli ho has had of himself, and tiie won-
derful discoveiies in divine things with
which he has been favortd, But the truly
humbled sou! desiies more to be humble,
than to appear humble. It is no part of his

KCMILIxr. Ill

character to make ^reat pretences to humili-
ty. There aie indeed seasons when he is fa-
vored with unusual inanifestations of the di-
vine glory, and abasing views of his own vile-
ness. And he sometimes speaks ofthein. With
inodesty he ujay sp' ak of them, lie is not
iveed from the duty, nor deprived of the priv-
ilege o( telling wliat the Lord has done fur his
soul, merely because t'ne world may brajid hi«n
vvith the name of Pharisee. Hut when he
does it, it is that he ma)' strengthen the weaU,
refresh the weary, cheer the desponding, and
give honor to divine grace. He does it, not
b >aslingl3% not with the language, God^ I
thank Thee that I am not as olhtr men ! —
but vvith the spirit that esteems others better
than himself. He knows that lie has nothinj^
to be pio«d of; and that if he is made to differ
from others, it becomes him to adopt the lan-
guage of the Psalmist, rather than that of the
Pharisee. "Not unto me, O Lord, not unto
me, but unto thy name give glory, for th}^
mercy and thy truth's sake!''

Something like this is the spirit of the
gospel. A sense of dependence, of unwor-
thiness, and of ill-desert, manifesting itself
both toward God and toward man, is the
spirit of humility. When the Christian, as
the elect of God, puts on bowels of mercies^
kindneas, humbleness of mind, meekness^ long-
sufferings then he exhibits the power and
sweetness of vital religion. Seated in die
lov.'est place, and clothed with humility, i;C

112 HUMILITY.

exhibits some degree of the amiableness of
his Divine Master. Well may we call hu-
mility a Heaveii-born grace. She is indeed
the dauirhter of the skies, the "meek eyed
child i»f Jesus/' and dwells only wiili him.
who like herself, is born from above.

Here then yon have a rule of trial. The
spirit of humility is conclusive evidence of
vital godliness. It enters into the essence of
religion. Here the nr-w nature eminently
discovers itself The lunnble spirit is that
child-like, Christ-like temper which is ex-
clusively the eifert o' the Almighty power of
God upon tiie heart.

Can the reader lay his hand upon his
heart, and say, that he is conscious of this
heavenly temper of mind ! Can he in the
sincerity of his soul, say, that he is conscious
of this spirit of voluntary self-abasement ?
Did he ever, and doe5 he still, take a just
view of his own character, and does he pos-
sess the disposition voluntarily to abase him-
self, as low as the vileness of his character, re-
quires him to lief

Do you cherish a conviction of your de-
pendence f Or do you live without God in
the worlds Do you live from day to daj^,
and from year to year, realizing the rela-
tion which you bear to the great First
Cause t Do you delight to feel that God sees
you, and upholds you, and governs you ? Or
do you banish a sense of your perfect de-
pendence upon Him, and feel and act, as

J

HUMILITY. 113

tboui^h God had no concern with you, and
you had no concern with him ?

Do you cherish a sense of your great un-
worthiness and ill-desert .'' Do you ftel your-
self to be a vile and hateful sinner.'' What if
others should esteem you according to the vile-
ness of your character; would you not view
yourself injured f If God should esteem you,
and treat you according to the vileness of your
character; would you not think it hard and un-
just? Should you not murmur and complain ?

Is the humble temper of the Gospel inter-
woven with your religious experience ? A
savor of humility is diffused throughout all
the Christian graces. *'(^hristian affections,"
says the immortal Edwards, ^'Christian
affections are like Mary's precious ointment,
that she poured on v hrist's head, that filled
the whole house with a sweet odour. It
was poured out of a broken box ; till the box
was broken, the ointment could not tiow. So
gracious affections flow out of a broken
heart. Gracious affections are also like
those of Mary Magdalene, who also pours
precious ointment on Christ out of a broken
alabaster box, anointing there with the feet
of Jesus, when she had washed them with her
tears, and wiped them with the hair of her
head. All gracious affections that are a
sweet odour to Christ, and that fill the soul
of a Christian with an heavenly sweetness
and fragrancy, are broken hearted affec-
tions. A truly Christian love^ either to God
10*

114 HUMILITY.

or mrc, is a lHjn7ble, broken-hearted love.
The (lesi'-ps of the saints, however earnest,
are humble desires. Their hope is an hum-
ble hope, and iheir joij, even when it is nn-
s\}i'akable and full of priory, is a humble, bro-
ken-hearted joy and loaves ti)e Christian
more poor in spirit, and more like a little
child, and more disposed to an universal low-
liness of behavior."^

Is the humble spirit of ihe Gospel also in-
terwoven wilii your habitual deportment ?
Are you habitually' disposed to esteem others
Letter than yourself 7 or to esteem yourself
better than others P Do you rejoice to see
others of equal merit with yourself, as much
beloved and honored as you are ? And if
their merit exceeds your own, are you willing
to see them more beloved and honored than
you are ? Or are you forever restless and
dissatisfied, because you are not more beloved
and honored than every body else ? "Do you
love the praise of men more than the praise
of God ?" "How can ye believe," saith the
meek and lowly Jesus, '*How can 3'e believe,
who receive honor one of another, and seek
not the honor that cometh from God only ?"

In the character of a Christian, humility
is the one thing needful Where this is
wanting, all is wanting. A proud, haughty
spirit is inconsistent with the spirit of the
gospel. It is the genius of that gospel, it is
one grand design of all the dispensations of
*Edwar«s on the afTections.

HUiMILlTY. il5

grace toward fallen man, to exalt him to
glory, by first liumblinti; liiin in the dust.
"He that exalteth himself shall be abafed,
and he that hunibleth himself shall be ex-
alted.'"'

Does the reader indul2:e the hope of hav-
ing made his peace with God J* Let him re-
member, that God is at peace with none,
except the humble and contrite. "He lift-
eth up the meek, but castelli the wicked
down to the ground." No niatter what are
your professions ; no matter how high your
supposed attainments : if you liave never felt
the contrition of a broken heart, you have
never tasted that the Lord is gracious.
Still, you are not to reject the hope of your
good estate, because you find much of the
spirit of pride within you. Alas, how much
of this detestable spirit have the best of
God's people ! With this enemy will be our
longest and severest conflict. It possesses
so much of the cunning of the Serpent, that
it is perhaps less easily detected than any
other form of depravity. When you have
mortified it in one shape, you will find that
it rises in another; and when you fondly
hope it is dead, you will find that it has been
secretly gathering in strength, to commence
the attack with new vigor, fresh courage,
and perhaps greater success. Pride will
Jive, until the Old Man is dead. It is the
"ulcerated part of the body of sin and deaih."
It is the main spring to all the obstructions

116 SELF-DEJJIAL.

which impede our progress toward Heaven.
It is the secret avenue through wliich the
Tempter too often enters and leads the best
of men astray. It is the "great inlet of the
smoke from the bottomless pit," which dark-
ens the mind, casts a gloom around their fair-
est prospects, and sometimes leaves them
awhile in the gloom of despondency. With
this enemy will be your longest and severest
conflict. Put on therefore, the whole armor
of God, and watch unto pra^'er. The clash-
ings of pride and humility should often drive
the Christian to the throne of grace. "Who
can understand his errors ? Cleanse Thou me
from secret faults !" You may have much
pride; but have you any humility:' Be not
deceived. *'Seest thou a man wise in his own
conceit f There is more hope of a fool than of
him. Blessed are the poor in spirt, for their's
is the kingdom of Heaven. '^

ESSAY X.

SELF-DENIAL.

From the formation of the first Angel oi
light down to the period when the heavens
shall pass away as a scoll, the Creator of
the ends of the earth had His eye steadfast-
ly fixed on the same grand object. As all
things are of Him, so all will be to Him.

SELF-DENIAL. 117

He who made all things for himself, cannot
fail to pursue the end for wliich He made
them and to obtain it at last. When the
procediogs of the Last i.*ay shall have been
closed; when the assembled worlds shall
have entered upon the unvarying retribu-
tions of eternity; when the heavens and iiie
earth shall have passed away, and a new
lieaven and a new earth, the Holy City, the
New Jerusalem, shall have come dowi) born
God out of heaven : "He that sitteth upon
the throne shall say, it is donl:; I am Al-
pha, and Omega, the beginning and the end!"
In the winding up the scene, it will appear
that God himself is the first and the last ;
not merely the efiicient, but the linal cause
of ail things. The vast plan, which has lor
its object nothing less than the brightest
manifestation of tiie divine glory, has an un-
alienable right to the most unreserved de-
votedness of every iiitelligeiit being. To
the advancement of this plan, God tljeref >re
requires every intelligent being to be volun-
tarily subservient. All ihe strength a> d
ardor of affection wliich we are cap^ible of
exercising, mu<t be concentrated here- Ev-
ery faculty, every thsynglit, e\evy volition,
every design, must be devoted to this gieat
cause. The injniclion is explicit : "Wheth-
er therefore ye eat, or drink, or whatsoever
ye do, do all to the glory of God." JNow
the heart of depraved man is obstinately^
averse to such a course of feelings and coji-
duct. Instead of being supremely attached

118 SELF-DENIAL.

to God, and the good of His kingdom, men
aie by nature lovers of their own selves.
Hence there is a controversy between man
and iiis Maker. God requires men to re2;ar(l
His glory as the great object of their affec-
tions, and the ullimate end of their conduct;
but they disregard His requsitions, and in
all then* feelings and conduct have respect
ultimately to themselves. This controversy
draws the line of distinction between friends
and foes. As the spirit of self advancenent
is the root of all sin; so the spirit of ^eli-de-
nial is the root of all holiness.

Self denial consists in the voluntary re-
nunciation of every thing which is inconsis-
tent with the glory of God, and the highest
good of our fellow men- It does not imply
the voluntary renui:ciation of good, or the
voluntary toleration of evil, as being desi-
rable in themselves considered; though it does
imply both as being desirable all things con-
sidered, Tiiere is no absurdity in the prop-
osition, that a thing may be very unpleas-
ant in its own nature, but, taking ail things
into view, may be very desirable. It is per-
fectly consistent for men to desire to enjoy
tliemselves, and yet desire to deny them-
selves ; to hate misery, and yet be wil-
ling to suffer it. Neither does it imply the
renunciation of all regard to one's self.
The desire of happiness and the aversion to
misery, are inseparable from human na-
ture. The natural principle of self-love
does not constitute the sin of selfishness. A

SELF-DENIAL. II&

man may have a due regard to his own hap-
piness, wilhoutbeing supremely selfish. There
is no moral turpitude in being influenced by
the anticipation of good, on' tlie apprehension
of evil, provided I am not influenced by these
considerations supremely. There is no sin in
regarding my own interest, provided I do not
put a higher estimate upon it than it will bear.
The evil lies in viewing it of greater moment
than it is ; in making every thing subservient
to n»yself, and myself subservient to nothing.

Self-denial is diametrically opposite to su-
preme selfishness. " Selfi.-hness,' says Dr.
Owen, "is the making a man's self his own
centre, the 'beginning and end of all that he
doth." It is difficult, with the Bible in our
hands, or upon the principles of sound phi-
losophy, nt>t lo acknowledge the distinction
between affecbons that are supremely selfish,
auXx truly disinle^^,ej^ to be both plain and
imponant. There-^ j^o „^e^ of jh^ aid of
metaphvsical dij.cuss>s to establish the pro-
position, that no man ^^^j^j ^^ regard his
own happiness more thah^ypj,^ thing else,
and that the man who does, ^^g^^g^^^g ^^^^^^ ^J.
the spirit of the Gospel. Ih. affections of
men must be placed on some ok^^^j^j^^^ ^j^at
is paramount to every other. V^ objects
of >upreme delight there cannot .,^ ^p^^,^
paramount principles of action ^h^rV^^^j^^^
be. There is no intermediate objcv ^^_
tween God and self, that can draw fort.jj,^
highest and strongest affections oi <hc c«.

12© SELF-DENIAL.

As there is "no such thing as a creature s
going out of himself, without rising as high
as the gh)ry of God ;" so there is no such
tiling as a creature's going out of God, with-
out descendirg as low as himself. Other
objects may be loved; but if they are not lov-
ed merely as the means of self-gratification,
they are not loved snpremely. Affections
that do not terminate on God, terminate on
self. Men who do not seek the things that
are Jesus Christ's, seek their oivn. Inordi-
nant self-love is the ruling passion of their
hearts, and the governing principles of their
lives. They love themselves, not as they
ought to love themselves, but supremely'.
They set up their own private good as th^
highest object of desire and puisuit. Their
affeciions oper^jJe in a very n-'^'o\v circle.
They have no ultimate reg;>'^' but to the^^-
selves. They have but <>'ie interest, and
that is their own. A - l>''eme regard to tiieir
own happiness is th<;|i«'" spring of all that
they do for God, - '*'' ^'^^^ they do for them-
selves, and all th ^'^^>' ^^^ for their fellow men.
It is needle^ ^? ^^y^ *'^^^ ^^'l'» ^^^'s spirit,
Christian sr *^^^"'^' has no communion. The
nature of '''l^eavrnly grace is expansive. Jt
is the re^'^ of a supreme attachment to a high-
er inte^^ ^'^^" ^*"' ^^"* ^t ^'ig^^is on self; but
does *^ terminate in self It stops at nothing
gj^^.'ofthe hijihest good; and in pursuing
^>t, termin''<e& on an oi^ject large enough to
^'^rarify ? /.e Strongest desires of the most benev-
<^leiit mu7d. He who is not a stranger to the

SELF-DENIAL. 121

Spirit of self-denial, has learned to make his
own interest bend to the interest of God's
kingdom ; and that from supreme regard to
the interest of God's kingdom, and not from
supreme regard to himself The glory of God
is the great end of his conduct. It is his great
concern that God should be glorified ; that
His laws should be obeyed ; His gospel lov-
ed, and the highest interest of His infiiiilely
extended Kingdom prevail and triumph. — •
Once he denied Christ for himself; now he
denies himself for Christ. Once he lived
to himself; now he lives to God. No duty
is so hard, that he is not willing and resolved
to perform ; no sin so sweet, that he is not
willing and resolved to forsake. He takes
up the cross at the hazard of every thing.
Nothing is too dear to give to Christ ; noth-
ing too great to be cheerfully sacrificed for
the promotion of His glory. Such is the
disposition of good men, that they place
their happiness in the glory of God, and the
prosperity of His kingdom. They delight
in this, in itself considered. They love and
pursue this, for w hat it is in itself consider-
ed, and not merely for the happiness which
will result to them from pursuing it. And
the spirit of disinteredness will irresisti-
bly impel them to do so." The glory of

■ If ihe opposition of the present day to the use of the

word disijiteredneso did not strike deeper than at the

name, we should be chargeable with great incivility in not

abandoning the use of it. But we cannot abandon the

11

122 SELF-DENIAL.

God the Christian must seeek. Seeking this,
he cannot be miserable ; not seeking this, he
cannot be happy. He knows he is but a
point in the universe of God, *' an atom in

?n</// — no, never ! Once let the Cliiistlike spirit of disin-
terestedness be reduced to the level of mere selfishness,
and the maxitns of Godwin, Bolin^broke, and Hume, wiH
harmonize with the maxims of Edwards, Paul, and Jesus
Christ. It well became an infidel to say, 'Self-love is tli«;
onlvspringfrom which alt moral dutiesand attectionsfiow/*
It well became the Aposlle to say, "Charity seekelh not
her own." Here their systems differ. Here their charac-
ters differ. 'Ihis is the point of difference between the
precious and the vile. Sy3ten)S and characters (hal di-
verge here, and that continue to diverge, will find the im-
passable gulf between them at last.

It is unhappy that plain Christians should have imbibed
the notion, that the doctrine of disiriteredness is an inno-
vation. // is not true. It is a doctrine o( the Reformaliuu;
a doctrine well understood, and clearly taught by (he di-
vines of the lolh and 16th centuries. The leadifig princi-
jiles of that doutrine as exhibited in this essay, do not dif-
fer from the views of Calvin, Van .Mastricht, and Witsiu?.

" IVon proptorea, says the great Witsius, '• Non propt'C-
i»ea, sanctiiatc operam dat vere fidelis, nt gloriam famam-
que a{)ud homines aucupetur. Non ttien-enniio sni fwwrt
ad propria vel liujis, ve\fuitir(r vitro commoHa solum col-
liniat. Sublimior longe saiictionjur piorum ost inteniia ;
quae in Deum, et in scipsos, et in proiimum feruntur. An-
te (»miiia />ei j^/oriro/* qua^iunt. Hnne amant, hiijus am-
plificptionem expelunt, omnique 3uo nisn promoveut: Di~
cnnl jiigiier, mn^rnjicelur J(hoca, ainnntes solulis tixp. Hue
omnibus suis exercitiis Icndurit, inoffeuso cursa pergentes,
at dienj Christi; rephli fructibusju^litia-yqui sunt per JesHtu
Christum, nd gloriam ei Laudem Dti. Quorum operum
scaturi;ifO et priucipium est amor Dei, eorum finis non po-
test non esse ejusdem Dei gloria. Qui enim Deum^ im-
pense amat, id quoque supra omnia amat, quod Deo ^ii.
amatissimum. Deusautem itasuam diligit gloriam, nt ejus
gratia faciat quodcunque facit; ideo omnia sunt ex ipso, ut
slnt rursus ad ipsum, et ipsi gloria sit in secula. Hac quo-
que in parte Deo similes .sancti suiit, quod in omnibns ar-
IJOjBibns suis Dei gloriam jira^ ocnlis habeiapt.

I

SELl'-DKiNlAL. 123

the sum of being," a single member of
Christ's mystical body; and is willing liiat
God should lift him up, or cast him down at
His pleasure. His own advanccnient is as a

^^ Poil hanc Dlvini notnini.- gloriara, licet (juoque viro
sancto sui li«siiis rationpni in virtutiun siiarum exercitio ha-
bere: atque id iiitendere, iif sua? sibi a Deo olectionis ieter-
ne sit coiiscius — ut inoliensui conscieiitiic tostomotiio, ea-
que qtJc8 illud conseciuilur, irauquililale exullet, 4"f. Hffie
lamen omnia i(a expetere sanctitas (.hristiana docet, rion
ut nis lanqnam ullime sine subsislarnus; sed ut ea (juoque
ad Dd iiloriuiu referamus.'' That ii,

Tiif true believer docs not strive t'j obtain holiness for
the 5-ake of human applause. He does not, by a merctnari/
self-love aim merely at his own advantage, either in iliis
lite or the lift lu come. The object of good men is far
more pure and elevated ; whereby they are carried out
both toward God, tliemselves, and their neij^hbor. Above
all things, they seek the glory of Oixl, This is the grand
object of tiicir atieotions. This, they ardently desire and
indefati^al>ly pursue. Let suck as love thy salvation^ say
4iontinually, the Lord be magnified ! Hither, in all their ex-
ercises they tend, proceeding in an easy course, wrlil the
day of Christ \ being filled icilk Ike fruits of righteousness ^
ivhick are by Jesus Clirist unto the glory and [iruist of God.
As the source and principle of their works is the love of
God, so the end of thera is His glory. For he who loves
God fervently, loves above all tilings what is most beloved
by God. But God so loves his own glory, that whatever
He does, He does with a view to promote it; so tiiat all
things are of Him, tb'it they may be again to Him, and to
Him be the glory forever. In this respect the saints are
like God, because in all their actions, they have a svpreme
regard to his glory.

In mbordinaliun to the glory of the Divine IVame, the
child of God may also in the exercise of tke Christian gra-
ces, have respect to himself, and endeavor to ;.'ain the assu-
Banceof his (iwn eternd election — to rejoice in the testi-
mony ofa good co!iscience,andin that peace of mind which
flows therefrom, k.c. But evangelical holiness leaches so
to desire these things as not to rest in them as our ultimats
end, but to direct even Ikem to the glory of God.

Vid. Hermanoi Witsii, dt cccono mica feeder am. Lib. III.
rhap. xii. p. 478 — SI.

124 SELF-DENIAL.

feather, a nothing, wlien put In the balanee
against the honor of Christ and the good of
His kingdom.

Such is the spirit of self denial. It is the
result of a calm, deliberate, invincible attach-
ment to the highest good, flowing forth in the
voluntary renunciation of every thing that is
inconsistent with the glory of God, and the
good of our fellow men.

That this is liie scriptural idea of self-de-
nial, it would be easy to illustrate by a mul-
titude of exan.ples. This is the elevated
spirit that prompted the father of the faith-
ful to ofl'er up the son of promise ; that bore
the three worthies of Babylon to the burning
fiery furnace, and that led tlie Apostles and
martyrs to glory m tribulation. It has
borne the test of ridicule and reproach ; stood
uiidaunicd before the scourge and the prison ;
triuiifphed amidst the light of the faggot,
and smiled at the point of the sword. This
is the spirit which shone with ^uch signal
lustre in tlie sufferings and death of our
blessed Lord, ll wixs eminently the charac-
teristic of this l>ivine h*ersonage, that in all
He did and suff«^red, lie pleased not Hiraself.
He sought not His own glory ^ but the glory
of the F'atlier who sent Him. " Though He
was rich, yet for our sakes He became
poor, that we through His poverty might
become rich." He oft»"n anticipated the
day ol His death, and in itself considered,
earnestly desred to be delivered from that
fatal hour. He knew the malice of his ene-

SELF-DENIAI • 125

luies, and expected to feel the weight of it in
his last sufferings. He foresaw ail liie circum-
stances that would add poio;nancy to his an-
guish, and foresaw them with distress and ag-
ony. But does he shrink frou) the dreadful
undertaking? You see him steadfastly setting
his face to go to Jerusalem ; you hear him tel-
ling his disciples that he inust go; he must suf-
fer; he 7nust be killed; but do you hear him corn-
plain f Go to Gethsemane, and there behold
the Son of God under the n:oit clear and aw-
ful view of his approaching crucifixion, and
learn what it is lo deny yourself for the sake
of advancing the Fatlier's glory. liisten to
the language of a heart already broken with
grief: "I am poured out like water, all my
bones are outofjoint; njy heart is like wax; it
is melted in the midst of my bowels." This
body sweats as it were great drops of blood.
The hidings of my Father's face are enough
to bury me in eternal darkness. The guilt
of this falling worhl will sink my feeble frame
to the grave. " O my Father, if it be possi-
ble, let this cup pass from me ! But now is my
soul troubled. The hour is come, and what
shall 1 say ? Father, save me from this hour !
But forlhis cause came i to this hour. Father,
GLORIFY THY NAME !" This was car-
rying self-denial to its highest pitch. So pure
was the disinteredness of the Savior, that the
sweetest feelings of his heart would have re-
mained forever ungratified, without the privi-
lege of expiring on the cross.
11*

126 SELF-DENIAL.

This too is the spirit which is no less strong-
ly enforced by precept than example. How
oftpn are believers exhorted sot to seek their
OWN ; NOT (0 live unto TUKMSKi.Vbis ; njirl wheth-
er they live, to live unto the lord ; or whether
they die, to die i tTO thf. lohd ? That charity
V'hich the apostle represents. is the distinguish-
ing characteristic of believers, is self-denying;
it seeketh not her own, '* If any man,"
saith the divine Savior, " will come after me,
let him deny himself^ and take up the cross
and (olh)v«' nie. Whosoever will save his life
shall lose it. and whosoever shall lose his life
for my sake, shall find it."

One would think it difficult, after such an
explication, to be long in doubt as to the na-
ture of one of the most decisive evidences of
real religion. We can hardly turn to a page
in the Bible, without being convinced, that
the grand distinction between true religion
and false, is that the one is disinterested, the
other is supremely selfish. " For whether
we be beside ourselves," says the apostle ta
the ("orinlhians, "it is to God ; or whether we
be sober, it is for your cause. For the
love of Christ constraineth us, because we
thus judge, that if one died for all, then were
all dead ; and tl)at He died for all, that they
which live should not henceforth live unto
THbMs.^LVES, but unto Him which died

FOR them and rose AGAIN." ThoSC who

are in the flesh, unbelievers, live unto them-
selves; those whoaie in the spirit, believers,

SELF-DENIAL. 12T

live unto Christ. There are but two moral
characters that are essentially different,
and this is the radical diflerence between
them.

Here then you have another criterion ot*
Christian character. It is not supposed that
in the present state, we shall find self denial
unalloyed with selfishness. There is not a
just man upon earth that doeth good and sin-
neth not. Still, in the affections and conduct
of every child of God, the spirit of self-denial
is the prominent feature. He who possesses
most of this spirit, possesses most of the spirit
of his Divine Master. In the same propor-
tion in which the glory of God and the wel-
fare of His kingdom take the place of person-
al advancement, does vital religion predomin-
ate in the soul.

I wish 1 could press this point upon the
conscience of the reader as closely as its im-
portance demands. Tiie end of the Chris-
tian in the exercise of grace, is the glory of
God, and not merely his own present or fu-
ture happiness. The object at which he aims
rises far above any thing that is confined
within the limited circle of which his little
self is the centre. Let the reader call in his
wandering thoughts, and inquire, Have I
ever been taught to fix my heart ou any
thing infinitely more important than myself^
Do not all my religious affections spring from
some selfish motives ? Is the desire of self-ad-
vancement, or the desire to advance the glorj'"

12S SELF-PENIAL.

of God, tlie paramoLint principle of my feel-
ings cuni '•oiuluct ?

The Monastery and the Cloister, are not
the only evidences that there is much of the
show of self-rlenial wljere there is none of its
spirit. We must look diligently into the na-
ture of our religion., if we would not be de-
ceived. Men may deny themselves in a thou-
sand instances, from no otiier motive than
that they expect to be the gainers by it. '*And
no marvel ; for Satan himself is transformed
into an ane:el of light." You cannot know
wfiether your seil'-df nia) is genuine, or wheth-
er it is spurious, witliout knowing whether it
is founded upon a supreme attachment to the.
glory of God. To dei»y yourself from a su-
preme regard to a higher interest than your
o\^ n, is to possess tlie spirit of the gospel. Is
this then the principle which regulates your
conduct both toward God and toward man ?
Which do you pursue most, your interest or
your duty ? Which do you think of most, your
interest or your duty ? Can you sell all for
the [>earl of great price r Can you renounce
your ease, your profit, your honor, wlien they
come in competition with your duty f Can
you renounce every thing which is inconsist-
ent with the glory of God, and the highest
good of your fellow men ? Are these the na-
tural breathings of your heart — i hy kingdom
come I Thy will he done! Is the highest inter-
est of this kingdom identified with the object
of your highest wish, and your nxist vl^or».us
exertion.'' Is the cause of Christ your coiicern?

SPIRIT OF PRAYER. 129

the dishonor of Christ, your affliction, the
cross of Christ your glory ? If so, you are
not strangers to the spirit of self-denial. You
are not without conclusive evidence, that you
are born from above. The more you forget
yourselves in a supreme regard for God's glo-
ry, the more will you advance your own in-
terest, both in this world and that which is to
come. But the more you seek a selfish, pri-
vate, separate interest, in opjjosition to the
glory of God, the more are you seeking an in-
terest which God has determined to destroy.

ESSAY XU

SPIRIT OF PRAYER.

^AUL of Tarsus was once a hardened obsti-
nate sinner. He styles himself the chief of
sinners, a blasphemer, a persecutor, and in-
jurious. But he was a chosen vessel. It
pleased God, who separated him from his
mother's womb, suddenly to arrest him in his
career; and near the spot where he had anti-
cipated the success of a commission armed
with the most unrelenting virulence against
the trembling Christians, to humble him to
the dust. He had in all its strength and
prominence, borne the image of the earthly ;
but now he bears the image of the heavenly.
Behold, saith the testimony of the faithful and

130 SPIRIT OF PRAYER.

true witness, Behold, he prayeth ! He is not
now the pcrsec uling !Saul ; but tlie lieaven-
born, pra3^ing Paul. The proud Pharisee has
become liie liuiuble supphaul ; the stubborn
rebel the uiecU chiid of Je^us. "No sooner
is- i.he soul born than it breathes; no sooner is
Paul conveiied, than BrJiold, he prays .'"

When we say that the ^pirit of prayer is
conclusive evidf.ice ol Christian Character,
w^^ leel under obligation to point out wherein
that spirit consists. We aie not to forget
that thc^-e is such a thing as drawing ni^h
unto God ivith the mouth, and honouring Hirn
with the tips, ivhile the heart is far from Him,
The hearts of men may be as stupid and un-
feeling, as pr^uid and as self-righteous ; they
may be in the exercise of as sensible oppo-
sition to tlie character of the Most High, to
the law and the gospel, while offering up the
most solemn expressions of homage, as they
are when God is not in all their thoughts.
But it is not so with the righteous. His
prayer ^oe^A not forth out vf feigned lips. With
the spiritual worshipper, the heart feels what
the lips express.

The spirit of prayer is humble. It flows
from a broken and contrite tieart. The
publican co^ild n6t so much as lift up his eyes
to heaven, but smote upon his breast, saying,
God be merciful to me a sinner ! Before Hun
who is so great, that the nations are as the
drop of tiie bucket in His presence; and so
boly, that the heavens are impure in His

SPIRIT OF PRAYER. 131

isight ; the suppliant feels as a man of un-
clean lips. Every sentiment of his heart
constrains him to make the airectini^ confes-
sion, "O my God, 1 am ashamed, and blush
to lift up my face to Thee, for my iniquities
-are increased over my head, and my trespass
is grown up unto the heavens !" Sometimes
a sense of guilt so overwliel.us the soul, as to
prevent its (vec access to the throne. "Mine
iniquities have taken hold upon me," says the
Fsalmist, "so tliat 1 am not able to look up ;
they are more than the haii's of mine head,
therefore my heart faileth me."

The spirit of prayer is also believing. Nu-
merous and aggravated as his sins appear;
much as they attempt to discourage the be-
liever from dut\'. he does not yield to the dis-
couragement. He has respect unto the sac-
rifice of the Son of God. " He believes that
God is, and that He is a rewarder of all who
diligently seek Hiin.'' He looks to Jesus,
the Mediator of the better covenant, as the
way of access to the Father. The efficacy of
His blood, the virtue of His rigijleousness is
liis only plea. He has an unshaken confi-
dence, that God can glorify Himself by an-
swering his requests for Christ's sake, and
he is therefore emboldened to press them in
Christ's name. 1' hough he has a lively sense
of his own unworthiness, yet he knows, that
he has a Great High Priest that has passed
into the Heavens^ Jesus the Son of God, who is
touched with a feeling of his infirmities^ and he
therefore comes boldly to the throm of grace f

13^ SPIRIT OF PRAYER.

that he may obtain mercy, and find grace to help
in time oj need. Until the work of redeeming
grace shall cease; until the Father shall for-
get the Son of His love ; until the name of
Christ shall cease to be precious, and His in-
tercession shall be no longer prevailing — faith
in the blood of the spotless sacrifice will ap-
pertain to the natiire of pra^'er.

But the spirit of prayer is also submissive.
The suppliant prefers God's will to his own.
This was the disposition which our Blessed
Lord manifested in the Garden. It was an
awful thought to Him to die; but it was a still
more awful one, that His Father's will should
not be accomplished. Though Christ viewed
the death of the cross in its own nature dread-
ful, yet he viewed the will of His Father de-
lightful. He chose that His Feather's will
should be done rather than His own. *' The
cup which \vy Father hath given me, shall I
not drink it:"' His will was absorbed in the
will of God. "O my Father, if it bk pos-
siBLK, let this cup pass from me; neverthe-
less, not MY will, but THINE be don« !" This,
in a greater or less iXQ^vce, is the spirit of
every genuine suppliant. He pours fortli
the fulness of his heart in the affectionate
lan2;uage of a child, and the submissive lan-
guage of a servant. He is prepared to be
accepted, or to be rejected in his petitions.
He approaches the mercy-seat with the de-
sire that God would exercise His wisdom and
grace in granting orden^'ing his req^iiests.

SPIRIT OF PRAYER. lo'o

This is the spirit of prayer ; sincere, jjum-
ble, believing, subn)issive. Other prayer
than tijis the Bible does not require, God will
not accept. This tiie spirit of genuine de-
votion ; a spirit which you cannot be con-
scious ot* possessing, without the conscious-
ness of your reconciliation to God. "Be-
cause ye are sons, God hatli sent forth the
spirit of His Son into your hearts, crying
Abba, Father." Jf you possess this spirit,
though it be in a very imperfect state, you
enjoy tlie Iiigh privilege of being adopted in-
to God's i'aniiiy, and of occupying the place,
not ol strangers, not of foreigners, not mere-
ly of servants, but of children, lieirs of God,
and joiiU heirs with Jesus Christ. fi'heii
the Spirit bears witness with our spirits that
ive are the children of God, how high tlie
pleasure to utler our acknowledgments, to
lisp our praise, to breathe forth our com-
plaints toward Heaven ! What tongue can
express the sweetness of these seasons of re-
freshing ! How is the heart enlarged ! Where
the Spirit of the Lord is, there is liberty. No
slavish fear perplexes the mind; no frown of
divine displeasure guards the throne of mer-
ny. The children of llie common Father
come near even to His seat. There they
taste and see that the Lord is graciouv ;
there, they are assimilated into the likeness
of the Holy One; tliere they see the clearest
manifestations of the divine beauty ; and
"beholding as in a glass the glory of the
12

134 SniUT OF P«AYER.

Lord, are changed into the same image, froin
glory to glory, even as by the Spirit ot* the
Lord."

Does the reader possess the spirit of pra^'-
cr ? Is it his meat and his drink to hoh) com-
munion uith God — ^"through Christ, to have
access by one Spirit unto the Father T' Is it
.liis grealest pleasure to be near to God, and
liis greatest grief to be far from Him ? If so,
liowevcr, great his fears, he may hope. His
privilege is the privilege of sons ; his consola-
tions, those Iiidden joys with which a stranger
l^t^'rmeduleth not ; his seasons of refreshing,
foretastes of the river of life, which flows from
the throne of God and the Lamb.

It may not be amiss, while we are upon the
subject, to spend a few minutes in looking at
the question, What evidence does the long
continued practice of the external duty of pray-
er ailoid of the existence of .vital religion in
the heart ? We do not mean, by this state-
ment, necessarily to exclude the spirit from
the form of prayer. If we did, the question
would be at an end. What evidence does the
long continued pradicc of the ecttemal form
affoid (^ftiie existence of the internal spirit^
It is a question of n oment.

Men may pray nnuh, and yet not be
Christians. They may pray in public, and
in their families, and still not be Christians.
This they may do to gratify their pride ; to
be seeirof men ; to niaintain the character of
Chiistiarji in the view of the world. They

SPIRIT OF PRAYER. 135

may pray in secret and not be Cliristians.
But whether men persevere in the habitual
prarjice of secret prayer without good evi-
dence of Ciiristiaii character, is a question
wiiich I dare not answer in the negative.
Neither would I venture to answer it unlies-
ilatingiy in th.e adirsnativ'e. Tiiis much the
Bible will surely vvarranl us to say, Alcn
who are not Christians ivill be cxceediiv^ly
apt to neglect^ and in the end, wholly to neg-
lect the practice of secret prayer. Men do not
act without motive. Now what motive can
induce a man who is dead in trespasses and
sins, whose carnal heart is enuiity against
God, to persevere in the liabitual practice ot*
secret prayer f Is it to silence the clamors
of a guilty conscience ? To do this, lie will
pray, and often pray in secret. But will he
always call upon God ? The impenitent are
sometimes the subjects of much seriousness ;
they are convinced of their duty, and alaruj-
ed at their danger; and vvhile they remain in
this state, they ai-e compelled to admit the
truth and importance of religion, and dare
not omit the duly of secret prayer. But
when they lose their convictions and forget
tiieir danger, the duties of the closet gradu-
ally becotne irl^some. At length they are a
weariness. Conscience ceases to govern,
ar.d almost to accuse. Her monitory voice
is silenced ; and it beomes less and less dif-
ficult to cast aff fear, and restrain prayer be-
fore God.

13G SPIKIT OF hUAYER.

There is another motive which uill in-
duce the impenitent to maintain the practice
of secret devotion for a considerable length
of time. When once they liave wrouglit
tliemselves into the persuasion that they are
Chiistians, and Ijave cherished the hope that
they are interested in the blessings of the
<^ospel salvation, they relinquish the persua-
sion, and abandon the hope with singular re-
luctance. They will do much to entertnin
and dcl'cnd tliem. They aie too selfish to
omit a duty, tiie omission of which bears in
its very face convincing evidence that they
are hypocrites. They will rather practise
the most self denying duties, even long after
they have lost their borrowed sweetness, for
the sake of the testimony which they derive
iVom this source, that ihey are the childien
of God. This motive no doubt operates in
many instances powerfully, and for some
time ; but does it operate uniformly, and to
the end oflil'e? With persons of this de-
scription, the omission of secret prayer is
at first occasional ; then, more or less fre-
quent as other avocations demand ; till at
Itrngll), the cares of the world, the tempta-
tions of the Adversary, and the allure-
ments of sin so far blind the understanding
and stupefy the conscience, that the most
hardened sinner still cherishes his vain confi-
dence, vvhile he closes his eyes upon the last
glimmering of evidence that that confidence
is scriptural.

SPIRIT OP PRAYER.

But thougli men may pra}', and pray some-
times in secret, they will be exceedingly apt
to neglect this duty, if ihey are not Christians.
Wherever you find the Ijabituai performance
of secret prayer for a long course of years,
there is some reason to believe, you find the
breathings of the new born soul. There you
may hope that there arehungerings and thirst-
ings after righteousness. There you will usu-
ally discover a heart that is not in pursuit of
hope merely, but grace; not safety only, but
holiness. Tiiere you will usually, if not al-
ways, discover one, not muttering over a few
unmeaning sentences, as devoid of life as a
loathsome carcase is of the life-giving spirit ;
but one whom the Spirit of God has taught to
pray, because he is weak and needs strength ;
because he is tempted and needs support; be-
cause he is in want and needs supply ; because
lie is a sinner and needs mercy.

If these remarks are just, it is not imper-
tinent to ask the reader, whether he prac-
tises the duty of secret prayer ? We do not
ask whether he prays in secret now and
then ; whether he performs this duty on the
Sabbath, or some occasional seasons of un^
usual alarm or solemnity ^ Is this his ha-
bitual practice ? Has it been liis habitual
practice ever since he hoped he was brought
out of darkness into God's marvellous light .^
No matter how punctual you are in other
duties ; no matter what evidence you have of
your conversion from any other quarter ; if
12*

138 SPIIUT OF PIIAYER.

you have not this, you may set all other dowa
lor nought. Th^' want (»fthis is decisive evi-
tlcnce against you. even if the possession of it
is not decisive evidence in your favor. Pray-
er has been often styled the " Christian's
breath." It is eutinently so. A prayerless
Christian ! ]\o, it cannot be. It is a mark of
the highest delusion, of th.e grossest stupidity-,
to cherish the hope of having made your peace
with God. and at the same lime to live in the
neglect of secret prayer. Who that has the
]ea>t pretension to religion, can presume to
live without seeking the favor, without depre-
cating ihe wrath, and without realizing the
prcsencf'ofiJitn in whom he lives, and moves,
and has his being f To live without prayer, is
emphatically, to live without God in the world.
Before 1 conclude this essay, 1 would give
one caution to a certain class of readers. —
There are not wanting those vvlio live in con-
stant doubt and trembling, because they do
not enjoy the constant presence of God, and
the uniform fervency of affection in their re-
tiieujents. Ileal Christians have seasons of
coldness which chill the spirit of devotion.
Such is the power of indwelling sin ; so great
is the influence of the world, the flesh, and the
Devil, that even God's own dear children are
sometnr.es carried too far down the current.
Yes, to the >lian«e and guilt of God's people,
we are constrained to make this affecting ac-
knowledgment. Still, this humiliating truth
does not militate against our general principle.

LOVE TO THE BRETHREN. 139

Real Christians cannot live in the neglect of
prayer ; nay, more, tliose who do not possess
the spirit, and live in the hubitual perlorm-
ance of the duty, are in the gall of bitterness and
the bonds ofiaiquiti/, Tlie moment a man be-
gins to live in the neglect of praj'er, that mo-
ment he should take the alarm.

May it then be said of you as it was of
Saul of Tarsus, Behold he prayeth! If so,
then you like him may be a chosen vessel, —
Maintain a constant and uniform intimacy
with the throne of grace, and for the sake of
our great Higii Priest, God will put his fear
into your hearts, and' you shall not depart from
him Draw nigh unto God, and lie will draw
nigh unto you. Keep near to the fountain
head, and luithjoy shall you draw water out of
the ivells of salvation.

ESSAY xri.

LOVE TO THE BRETHREN.

The eminent Dr. Owen, speaking of the
primeval state of man, remarks, that " the
whole beauty of the creation below consist-
ed in man's loving God above all, and all
other things in Him, and for Him, accord-
ing as they did participate His glory and
properties." That was a hopeless hour when
the golden chain that bound God to man^

140 LOVE TO THE BRETHREN.

and man to God and to each other, was
broken. Adam, where art thou ? Adam
heard, and was afraid. Tlie earth was
cursed, and refused to jield her strength.
Sin pollut»^d all tiie joys of Paradise ; apos-
tate nian became the heir of misery, and
henceforth dwelt in darkness, cherishinpj the
seeds of malice and envi/y hateful, and hating
one another.

Upon this dismal gloom, not a ray has
dawned but from the cross of Christ. It is
the prerogative of tiie gospel of Jesus to
publish the glad tidings of great joy ; and
while it proclaims, "Gloky to God in the
HiGHtsT, to restore peace on earth, and good
will to man." This Gospel breathes tl>e
spirit of love. Love is the fulfilling of its
precepts, the pledge of its joys, and the evi-
dence of its power. "We know," saith tlie
apostle, "that we have passed from deaih
unto life, because ue love the brethren."

The love of the brotherhood is not one of
the native affections of the carnal mind.
This cold degenerate soil, bears no such
heavenly fruit. Tiie affection which Chris-
tians exercise toward each other as Chris-
tians, is the offsprings of brighter worlds.
It is a principle of celestial birth. *'Love
is of God, and every one that lovelh, is born
of God, and knoweth God."

Brotherly love is an affection which is
limited to particular characters. There can
be no doubt but the children of God are
kindly affectioned toward all men. Chris-

LOVE TO THE SRETIIRKN. 141

tian benevolence runs parallel with rational
being. Genuine love to our neighbor is ex-
tended to all, according lo iheir character and
circumstances. It blesses those who curse us,
and docs good to those who hate us Tliis, liovv-
ever, is not the chstniguishing nature oi" brotli-
erly love. Brotlierly love dillers materially
from tiie love of benevolence. It is the love
ofgood men, and for their goodness onl}'. Jt
extends only to the followers of Clirist. Jt
is an affection which is directed toward the
excellence of religion. It is complacency in
holiness.

There is something in t{)^» character of ev-
ery child of God that reflects the image of
his heavenly Father. It is this that at-
tracts the eye and wins the heart. There is
something whlcli is amiable and lovely. And
it is this loveliness liiat gives a spring to the
affections and draws forth the hearts of
God's people towards each oth.er as they are
drawn forth toward God hin$sell. The chil-
dren of God are partakers of the divine na-
ture. From bearing the image oj the earthly^
they now bear the image ofthe heavenly. God
has imparled to them a portion ot' His own
loveliness. He has formed them new crea-
tures. Of his free and distinguishing grace,
He has made them, as they are styled by
the Wise Tvian, more excellent than iheir
neighbors. Pience they are lovely. They
are the excellent of the earth. God loves
them; Christ Uives them; the Holy Spirit
loves them ; angels love them ; and they love

142 LOVE TO THE BRETHREN.

each other. It is around them that the vir-
tues cluster ; from them that the graces of'
lieavcn are reflected ; tliou^h sliaded, and ve-
ry often darUened, by the most debasing arid
reproachful sins.

Love to llie bretliren is also an affection
which rests upon tlie union which believers
sustain with Christ. The Loid Jesus, to-
gether with all true believers, forms one
mystical body. Christ is the head, and they
are the members. From hitn " the whole
body, fitly joined together and conipacted by
that which every Joint supplieth, according
to the effectual working in the nieasure of
every part, maketh increase of the body un-
to THE hlDIFYINO OF ITSKLF IN LOVK,'

This union is represented b>' the apostle not
oniy as the foundatioji of that communion
which believers maintain with Christ, but
of that which exists between believers them-
selves. The same bond which unites believ-
ers to Ch.ist, binds them to each other.
The love w hich is exercised toward the head,
extends to the members. The union itself
necessarily involves an uni<^<n of affection.
Those who love Christ, love those who are
like him, and those who are beloved by him.
Here all distinctions vanish. Name and na-
tion, rank and parly, are lost in the common
chatacter of believers, the common name of
Christian. Jew and Gentile, bond and Uee,
rich and poor, are one in Christ Jesus.
They have "one Lord, one faith, one bap-
tism, one God and Father of all, who n

LOVE TO THE BRETHREN. 143

above all, and through all, and in them all."
Actuated by the ^anie principles, cherishing
the same hopes, animated by the same pros-
pects, laboring under the same discourage-
ments, having the same enemies to encoun-
ter, and llie same temptations to resist, the
same Ijt'll to shun, and the same heaven to
enjoy ; it is not strange that they should love
one another sincerely, and often with a pure
heart ferventhj. There is an unity of de-
sign, a common interest in tiie objects of
their pursuit, which lays the foundation for
mutual friencUhip, and winch cannot fail to
excite the " harmony of souls." The glory
of God is the grand object which commands
their highest affections, and which necessarily
makes the interest of the whole the interest of
each part, and the interest of each part the
interest ofthe whole. They rejoice in each
other's blessedness. There are no conflicting
interests, and there need be no jarring pas-
sions. In a common cause, in a common
cause which in point of iutportance takes the
place of every other, and all others, the af-
fections of the sanctified heart are one.

Love to the brethren, though in practice
not always distinguished, yet in theory is
easily distinguishable from all those affec-
tions and attachments that are purely nat-
ural. iVIen may love Christians, merely
because they imagine that Christians love
them. This, like every other affection that
«s purely sellish^ is unworthy ot the Chris-

144 LOVE TO THE BRETHREN/

tian name. They may love particular Chris-
tiajis, because they are of their party, and
imbibe th^ir sontii. ents. This too is nothing
better than that h ienclship of the world which
is enmity wiili God i'iiey may esteem Chris-
tians merely from the force of education and
liiibit The people of God may not be tl'.e
objects of contenjpt or aversion, and still
tijey may not be the objects of con)placency.
Indeed our consciences may constrain us to
respect ih^m; tlie habits of early education
may lead us often to associate with them ;
whilo we have no afTectionale regard for the
excellence of their character.

That love which is excited toward Chris-
tians, as Ch/istians, is a constituted proof
of saving grace. The reader will do well
therefore, to examine his own heart, and see
whether he is conscioizs of cherisliing love
toward the people of God because they are
thepeoplc\fGu(J. Docs he love them because
he di!^covers in them the amiableness of that
divine religion which is altogether lovely ?
Does he love them not merely because they
love him. or have bestowed favors upon him f
not because they are of his party ; but be-
cause they bear the image of his heavenly
Faiheri' Is his love active i* Is it a principle
that lives, that manile*>ts itself by all those
methods whereby the good of the brother-
hood may be advanced f Does it discover it-
self in the delight which he takes in the
compan\^ and conversation of the Lord'^

LOVE TO THE BRETHREN. 145

people, and in every opportunity \^hich he
has to exchange tlie tokens, and strengthen
ihe bonds of njuiual affection ? Can he from
the hf^art adopt the resolution of Kulh,
*'Whither thou goest, I will go ; and where
thou lodgest, I will lodge ; thy people shall
be my people, and thy God my God." Tell
me, reader, do you fee! toward the tiiildien
of God as toward the children of one com-
mon Father, and the brethren of one com-
mon family ? Do you love them because they
bear the image of the common Father? And
do you love then) in propoi ton to the degree
in which they bear the in^age ? Can you
bear and forbear with them ? Can you for-
get their infirmities, or do 3'ou rejoice to mng-
i>ify them .'' Can you cast the mantle of char-
ily over their sins, and pray for tlieoi, and
watclj over ttiem, and pity, and blame, ai*d
love them still? And can you feel thus, and
act thus, toward the poorest and most despi-
sed of the flock, and that because he is a
Christian 9 11 so, here is your encouragement,
IJe that loveth is born of God. Yours is the
spirit of" a better world. The Paradise you
lost by Adam, you shall regain by Christ,
Allied to spirits born on liigh, you shall as-
<:end to purer regions, and breathe a purer air.
Far from the tuaiult of this apostate earth,
you shall yet rest bt neath the peaceful shades
of Eden, where blooms immortal ameranth
*'fastby the tree oflife.'^
13

146 NON-CONFORSIITY TO THE IVOKLD-

ESSAY XIII.

NON-CONFORMITY TO THE WORLD.

Saints are expeclants of glory. Tlipy are
born fj'oiu above, and have no home beneath
tljeir native skies. Here they are stangers
and pilgrims, and plainly declare that they
seek a better country. It i« their avowed
profession, tliat their happiness and liopes
are neither in, nor from the present world.
Their treasure is in Heaven. Much as they
are influenced by tlie spirit, governed by the
maxirjis, awed by liie frowns, and seduced by
the flattery of the world ; they are so far aloof
from all its coriupting influence, that between
them and the world, there is a distinct line of
demarkation. Perfectly aloof from the cor-
ruptions of the world, they are not in the
present life But they are sufficiently so to
nuiko their non-conf(»rmity a disiinguish-
ing trait in thtir character. They have
come out, and are separate. They are on
the I word's side. They are a city set on a
hill ; so far rai>ed above the con>mon level
of the world, that they cannot be hid. They
are not of this world, even as Christ was
not of this zvorid. Such is the excellence of
their character and the purity of their con-
duct, that ilie world is constrained to take
huwledgc of them that ih^y have been xvliJt

JCoUS.

NON-CONFORMITY TO THE W.)RLU. 147

The spirit of tlie world is incompatible
with the spirit ol" the gospel. It is the >pirit
of piitle, and not of huniilily ; of self-indul-
gence, rather than of sell denial. Riches,
lionors, and pleasure, form the grand object
of pursuit with the lueJi oftiie world. World-
ly men are solicitous to lay up treasures l\)V
tiiemseUes, and are not rich toward Goci.
Their great inquirj- is, "Who will show us
any goud f What shall we eat, what sliall wo
drink, or wherewithal shall we be clothed?"
Tiiey are sensual, not hnvim^ the spirit. Re-
gardless oi every thing but that which is cal-
culated to gratify a carnal miird, they lift up
their souJs unto vanity, and pant after the dust of
the earth. Their thuuglits and their affections
are cliained down to the things oftitne and
sense. In these they seem to be irrecovera-
bly inunersed. They seldom think, but they
think of the world ; they seldom converse,
but they converse of the world. The world
is the cause of their perplexity, and the
source of their enjoyment. The lust of the
flesh, and the lust of tlie eye, and the [)ride of
life, close every avenue of the soul to the ex-
clusion of every holy de.^ire, 1 iiad ah.iost
said, every serious rejection.

This spirit, the Clwistian has mortified.
"Now we,"' saith the Apostle, " Now we have
not received the spirit of the world, but the
spirit which is of God." The heavenly mind
looks down on the things of the v^orld as
li/ing vanities that cannot profit. The disci-

148 NO.\-CONFOIlSIITY TO THE WORLD.

pie of Jpsus, as he lias nobler aflections ihati
tlie uorldlino', has a higher object and more
elevated joys. ''What things were gain to
li'nn, those he counts loss for Christ, yea,
doubtless he counts all things but loss, for the
excellency of the knowledge of Christ Jesus
his Lord ; tor wliom he is ready to suffer the
]o^s oC all things, and to count them but dung
that i)e n.ay win Chn>;t.'' While the wise
man glories in his wisdom ; while the mighty
man glories in his might, and the rich man
glories in his riches — it is his priviU^ge to glo-
ry in the Lord ; to glory in nothing save ''in
tiie cross of our Lord Jesus Christ, by whom
the world is crucified to him, and he to the
world." The character and cause of the
Blessed Redeemer lie so near his heart, that,
in com|)arison with these, every thing else van-
ishes to nothing. He views the world by the
eye of faith. He sees it in a light that reflects
its intrinsic importance : the light of Eternity.
There the world shrinks to a point. The
fashion of it passeth away. *'AI1 flesh is grass,
an<l ail the goodliness thereof is as the flower
of the field." Compared with durable riches
aiid righteousness, its highest enjoyments are
tiiflcs, light as air. Vanity of vanities, saith
the Preacher, vanity of vanities ; all is vanity.

As the spirit of tlie world is fn)t the spirit
of God's people, s,o the men of the world are
not liicir conipanions. The saints are a pe-
culiar people. The church is unitbrmly rep-
resented as a society that is distinct from

NO.V-CONFOIIMITY TO THE WORLD. 140

the world. fVe know that we are of God,
sailh the apostle, and the lohole world lieth
in ivickedness. Between the people of God,
and ilie men of the world, there is an essen-
tial differonre of cliaiacter. The vews, the
desires, and the desii:,ns of the children of
God, are dian.etrically opposite to the views,
the desires, and the designs ot the men of the
world. The one loves what the other hates.
The one pursn/s what the other shuns.
Saints are passing the narrow way which
leads to life; sinners the broad way which
leads to death. Hence there is no conuTion
bond between them. The di similarity of
character, the diversity in the great objects
of pui suit, naturally draw them asunder. If
there were no other ground for the expecta-
tion, therefore, than the common principles
of human nature, we might look for dissen-
tion rather than unity, between tlie disci-
ples of Christ and the men of the world.
"How can two walk together, except they be
agreed f What fellowship hath light with
darkness ? Or what communion hath Christ
with Belial ?" The same principles wiiicli
prompt the men of the world not to select
the people of God for their fan)iliar compan-
ions, also induce the people of God to choose
other companions than the men of the world.
There is an irreconcileable spirit between
them. "The friendship of the world is en-
mity with God." Many as may be the mu-
tnal tokens of respect, civility, and kindness,
13^

150 NON-CONFORMITY TO THE WORLD.

(and many there should be,) between Chris-
tians and llie men of the worI(J, they are, not-
W'thstandin/:^, two distinct classes of men.
Much as Christians esteem tlie men of tije
world as 2;;>od members of civil society ; much
as they regard their happiness, and endeavor
to advance it ; mu9h as they compassionate
their depravity, and deplore their prospects ;
much as tliey are conversant with tiicm in the
ordinary calls of dut}' — still, they are noi their
choscMi companions. They cannot court their
frlenrlship bccan.«e they are afraid of it.
"[^vil coirimunicalions corrupt good n)an~
ners. — We that walketh with wise men shall
be wise; but a companion of fools shall be
drstroyc'vl."

Those wlio have mortified the spirit, and
who stand at a distance froiu the men of the
world, are al^o in some ^ood degree above
its corrupting inftuence. Tiie claim which,
frou) their numbers and strength, the world
ate apt to consider th.emselves as vvarant-
ed to make upon the opinions and practices
of God's people, is habitually resisted,
Tliongh good men may be often seduced by
the srndcs, and awed by the frowns of the
w or.d, it is no part of their general charac-
ter to conform either to its pleasure or dis-
pleasure. Tiiey act from higher motives,
aril mainiain a more consistent character,
th^n to g've way to indulgencies merely for
th" sake of pleasing the world; or to avoid
d ay\ mcely through the fear of offending
ft. While they regard the fear of God more

i;ON-CONFORMlTY TO THE VV'\RLD. 151

than the fear of man, they will not liishonor
God to please the world. And while they
regard the favor of God more than the favor
of man, they will not purchase tjje favor of
man at the expense of tlie fwvor of God. An
liabitual regard to the will and favcir of God
is an eiTectual security against the smiles of
the world. The great object of the Ch.ristian
is duty ; his predominant desire, to ob^y God.
When lie can please the world consistently
with these, he will do so ; otherwise, it is
enough for him that God commands ; and
enough for them that he cannot disobey.
The same spirit is also an efiectual security
against the Irowns of the uorld. Real chris-
tians cannot be more afraid of the displeasure
of the world, than of the displeasure of God.
While they dread to oflend God, they cannot
tamely bow to the frowns of men. " Wheth-
er it be right to hearken unto men, rather than
unto God, judge ye !" This was the spirit of
the early disciples ; and this will be the spirit
of every disciple down to the latest period of
time. So far as he manifests the Spirit of
Christ, wherever he is, whatever he does, the
fear of God uniformly predominates over the
fear of man, and the fove of God, rather than
the love of the world, bears uncontrolled swa}'
over his affections ajid conduct.

There would be no difficulty in pointing
out the path of duty upon this general sub-
ject ; but there is some in saying, how iar
men may swerve from this path, and yet be

152 NON-CONFORMITY TO THE WORLD.

Christians. One thing is plain : Christians
cannot be worldlings. The}^ cannot be lov-
ers ot' pleasures more than lovers of God,
He who fixes liis liigliest affections on wealth,
honor, business, sensual pleasures, gay a-
niusements, and the various pursuits of the
present scene, cannot fix them supremely on
God. " No man can serve two masteis ; for
either he will hate the one and love the otlier,
or else he will hold to the one, and dispise tlie
other. Ye cannot serve God and Mammon.'*

Nor is the character oi' tlie vast inuhitude
who attempt to make a comp^omi^e be-
tween God and the world, better than that
of the mere worldling. "They aro ol' hfi-
father the Devil, and the lusts of their fa-
ther they will do." The mere fact tlat
they are forever balancing between a life
of devotion and a life of pleasure; that they
design now to yield the empire to God, and
then to the world, decides the question against
them.

We must not deny that the children of
God are sometimes guilty of awful defectioik
from the standard of Christian character in
their intercourse with the world. But after
all, their prevailing feelings and conduct are
not those of conformity to the world, but of
habitual non-confornjity. The principles of
the new man are at war with the principles
of the world. True believers have put off
concerning the former conversation the old
ifnmi which i's corrupt according to the de-

XON-CONFORMlTr TO THE WORLD. 153

ceitful lust, and have put on the new man,
which after God is created in nghteovsntss
and true holiness. I his J say then, sajlh llie
Apostle, ivalk in the Spirit, and ye bH\LL
■NOT Juljill the lusts of the fle^Ju V\ e cannot
\vf\!k after the ilesli uliije we walk afttT the
Spirit While the love of God is the reign-
ing ail'ection of the heart, it will turn away
with disgnst from the illuretnenis o( the
world. The spirit of Christians is a heaven-
ly spirit. "Tiiey look not on tilings tiiai
are seen, but on those that are unseen, lor
the things lliat are seen are temporai, but the
things tiuit are unseen are eternal. They set
their affections on things above, aiid not on
tilings on the earth."

This sut'ject presents a number of solemn
questions, to every one who is anxious to as-
certain wi einer his heart is right in the sight
of God. it is a great poi;)t with all of us to
know, Whether we are spiriiuaily-minded, or
worldly-minded ? Wiiether we are c:rnformed
to this world, or transformed hy the renewing of
our minds? Wiiether the ol^rcis of faitli or
of sense, things present or to come, liave the
predominating influence over oui- hearts?

What shall we say of those, and those
professing Christians too, who exhibit to
themselves a'.d to others, all the traits of
character which belong to worldly men?
What of those, who pursue worldly things
with all that ardor, all that intemperate zeal,
whicii enters into the pursuits of worldly

154 NON-CONFORMITY TO THE WORLD.

men ? Is ihere no reason to fear, that they
ai'e supremely attached to eaith, and are as yet
ahens from the connnonv\ealth of Israel ?

What sliall we say of those who h)ve the cir-
cles of tashion, more than the associations tor
prayei'f and who court the friendshij3 of die
rich, the gay, atid the honorable, more than
that of the huu ble disciple of Jesus ? What of
Jlhuse wlio send forth their little ones like a flock,
and their children dance ; who take the timbrel
and harp, and rejoice at -'.he sound ofthi' orgcn ?
Was Job uncharit.ibie, when he ranked per-
sons ol this character with tijose who say unto
God, Depart from us, for ive desire not the
knowledge of thy wcy-i ?

What shall we say of those, wlio are for
ever varyiiig from the path of duty, lest it
should be unpopular; uho never lisp a sylla-
ble, or lift a finger for the honor of God, lest
they should displease the world ? What, but
that they love the praise of men more than the
praise of God 7 '

Conformity to the world, is to be expected
from the professed worldling. It is the
character of th(^ worldling, liut is it to be
expected from the professed disciple of Je-
sus ? is it the result of tiie habitual deter-
minations of a heavenly mind. Is it the
character of one who looks on things that
are unseen and eternal ; of a :?tanger and so-
journer ; of one who sets his affections on
things above, and not on things on t)je earth.'*
How many like the young man in liie gos-

•ROWTH IN GRACE. 155

pel, exh'blt a decent and regular outward
professioii, who are wiiolly devoted to the
world ! Here iheir affectKuis centre. Fiom
this polluted louHtaiii all their joys flow.
They had been (Jhtistians but tor the world*
But liie world is the fatal snare. They have
plunged down the precipice, and diilted al-
most beyond the hop^^ of recovery.

" [f any man love the world, the love of
the Fatner is not in him." The expres.>5ion
of the Apostle is not too strong: To be carnal-
ly minded is death. Show me the men who
imbibe the spirit of the world; who choose
the company of the world ; who imitate the
example of the world; conform to the max-
ims of the woild; are swalioued up in the
gaiety, fashions, and amusements of the world;^
behold lhe^e are the ungodly, who are brot'
into desolation as in a monient ! 1 have seen
the wicked in great power, and spreading
himself like a green bay tree. Yet he pass-
ed away, and, lo, he wa!» not ; yea, 1 sought
him but he could not be found. Surely thoii
didst set them ni slippery places; thou easi-
est them down into destruction."

ESSAY XIV.

GROWTH IN GRACE.

How beautiful is the light of the mornings
Behuld it hovering over the distant edge of

156 GROWTH IN GRACE.

the horizon, and sfiedding its cheerful beams
upo.t the liills. It is a mGrnin si: without clouds,
But hoiv soon is the orospett overcast! The
atmosphere is obscured by vapors, and the
sun is darkeried by a cloud. Again tlie mists
are fled ; the clouds are passed over; and the
sun is still advancin:; in his course. Thus he
rises; now beh-nd \he cioud, now, in all tlie
greatness of liis stienpth, shining brighter and
brighter vnlo the perfect day. Such is the path
of the just, in tlie present world, good men
are very imperfect. The best of men have
reason to coihplain bitteily of the body of sin
and death ; acid the best of men too, have the
most aident desires that the body of sin and
death may be crucified with Christ. The high-
est point of Christian experience is to press
forward. It is a drstinguishing trait in the
character of every good man, that he grows
in grace.

There are various similitudes used by the
inspired writers, that are significantly ex-
pressive of the advancement of Christians in
knowledge and in piety. The young con-
vert is likened unto one that is newly born.
There is a point of time in which he begins
to live. At first, he is a babe ; then a child,
till he finally attains unto the measure of the
stature of the Julness of Christ. The kingdon»
of heaven is also compare d to seed which is
cast into the ground. First comet h up the
tender blade; then, the thriving stalk ; then,
the ear : after that, the full corn in the ear,
ripening for the harvest, and preparing for

GROWTH IN GRACE. 157

the garner of tlie husbandman. It is also
compared to a well of water springing up
into everlasting life. No imagery in nature
can more fully illustrate the gro>\th of grace
in the heart. The righteous. saUh J'>b. shall
hold on his way, and he that hath clean hands
shall wax stnms^er and sirons'er. This is
the prominent feature in tlie character of the
good man : he shall hold on his way. "Tlie
youth." saith llie eva!)gelical prophet, "Tiie
youth shall faint and be weary, and the young
men shall utterly fall ; biU they that wait up-
on the Lord sliail renew their strength ; they
shall mount up with vviiigs as eagles, they
shall run and not be wearv, and they shall
walk and not faint. ^' With inimitable beauty,
is the good n:an described by the Psalmist.
''And he shall be like a tree planted by the
rivers of water, that bringeth forth his iVuit
in his season ; his leaf also shall not wither,
and whatsoever he doth shall prosper."
Grace in the heart as certainly improves
and advances, as a tiee thrives in a iiindly
and well watered soil, 'it flourishes in im-
mortal youth, and blooms ibiever in unlading
beauty."

The certainty of the believer's progress,
however, rests on a surer foundation, than
either the degree or the nature of his reli-
gion. "We are not sufficient," says the
Apostle, *'to think any thing as of ourselves,
but our sufficiency is of God."' That the
people of God will grow in the divine life,
14

15S GROWTH IN GRACE.

till they reach the stature of perfect men,
and are meet for the inheritance of the saints
in light, is beyond ali controversy. But the
reason, and the sole reason, of this is, that
it is GofJ that worketh in them to will and to
do of his good pleasure. Covenanted grace
is the support of the believer through every
stop of his pilgrimage, There is notliing in
the nature of iioliness that is incapable of cor-
ruption. Adam fell : Angels fell, And sucli
is the awful depravity of the human heart,
that left to himself, the holiest saint on earth
would draw back mito perdition. Still he
shall progress in holiness throughout intermi-
nable ages. It is the economy of divine grace,
where God has begun a good work to carry it on;
where he has given one holy exercise of heart,,
to give another and another, until the sub-
ject is ripened for glory.

The hypocrite, when on<'e he imagines
himself to be a Christian, views his work as
done. He is satisfied. He is rich, and in-
creased in goods. But it is otherwise with
the true Christian. Conversion is but his
first step. His work is all before him. His
graces are increasingly constant and in-
creasingly vigorous. The moie he loves
God, the more he desires to love him. The
njore he knows of Wis character, does he
contemplate the manifestations of his glory
with rising delight. "As the heart panieth
after the water-brooks, so doth his soul pant
after God." Having once tasted that the

GROUTM IN GRACE. 159

Lord is gracious, is not enough to satisfy
liim. lie will ever remain unsatisfied till he
reaches the fountain head, and diinks to the
full of the river of lijc, ivhich Jloivs from the
throne of Cod and the Lamb. The more he
sees the evil of sin, the more lie desires to see.
The more he hates it, the more he desires to
hate it. The more he sees of himself, the
more he abhors himself, and the more does he
desire to abhor himself. Tlie more he is
emptied of himself, the more does he desire
to be emptied of himself ; the more he desires
to become poor in spirit, to feel that he is cut
off from every hope, and to rest on Christ
alone. The more he is engaged in duty, the
more deliglit he finds in performing it. The
more severe his conflict with the enemy, the
harder he presses it, and the more vigorous
his resolution to maintain it to the last.

There are some tilings in which the in-
crease of grace is more visible, both to the
world and the subject, than others. Partic-
ularly have the people of God less and less
confidence in themselves. They cherish an
increasing sense of their dependence. They
have been so often disappointed in their false
confidences, that they have in some good
measure become weaned from them. They
know, by bitler experience, the folly of trust-
ing to themselves. They have learned that
the way of man is not in himself; that it is not
in man that ivallceih to direct his steps. The
independent, self sufficient spirit of the car-

160 GROWTH IN GllACE.

nal lieart is broken down. They ivalk hy
fauh, and not by aiaht. They daily taste the
svveetJiess ol that heavenly precept, "In all
thy ways acknowledge God, and lie shall di-
rect thy paths : Ca5>t all your care on the
Lord, lor He carelh for you."

They are more and more patient in suffer-
ings, 'ihe morelhey are accustomed to the
yoke, the less do ihey repine under the weight
ol it.

'I'hey are also more and more charitable in
their opinions of others. Young ('hristians
are too ollen \Q\y uncharitable and censori-
ous. They are more apt to lake notice of the
infirmities of tlu^ir biethren, than their graces,
and the infn niiiie s of others, than their own.
Lut the more they ]<now of themselves, the
more reason do they see to exercise charity
toward others. Tliey ivdv to judge, lest they
themselves ,shvuld he also judged. They walk
with all loivluiess and mvekness, with long-suf-
jernig. forbearing one another in love.

They have also the njore full gtjvernment
of their pa^^ions. They are slow to wrath,

'i iiey are more and Uiore punclual in the
performance of the relative duties. Young
Christians are a})t to neglect them. They
suffer the duties they owe inJUJediately to
(j»>d, to sv\allow up those \liaY belong to
thf ir neighbor. But as they advance in t!)e
divine life, they b( conje more uniform in the
exercise of tirace. aid more pm^ctual in the
discharge of ali duty. They do not love Cod

GROWTH IN GllACE. 161

less, but they love their fellow- men more.
As they grow irjore fervent and more con-
stant in their devotional exercises, so they
become more circumspect, and unexception-
able in their intercourse with the world.

Perhaps there is no one point in which
growth in grace is more visible, than in that
harmony and consistency of character^ which are
too often wanting in young Christians, but
which shine with so much beauty in those w ho
are advanced in the Christian course.

In every thing tliat belongs to the excel-
lence of real religion, the true believer is in
a state of progression. He seeks and strives,
he wrestles and fights. He is ever aiming
at the prize. View him in the early part of
the divine life ; follow liim through the va-
rious stages of his progress; and you will
find, that notwithstanding all his doubts and
declensions, he makes a gradual advance.
He does not feel, he does not act " as though
he had already attained, either v^ ere already
perfect; but he follows after, if he may ap-
prehend that for which also he is apprehend-
ed of Christ Jesus."

"This ONE THING I do," sa^s Paul, "for-
getting the things that are behind, and
reaching forth to those that are before, I
press toward the mark of the prize of the
high calling of God in Christ Jesus."
Where is the Christian, that does not make
the spirit of the Apostle his own ^ Tell me,
ye who have just begun the heavenly race;
i4*

162 PRACTICAL OBFDIENCE.

tell me ye who are vercring toward the goal ?
was tliere ever a Christian, th U felt satisfied
with prt^sent attainninits r Is not the unvary-
ing^ voice, both i-f eariy and lon^ tried piety,
responsive to the lan^^Maj.,e of Paid f Yes,
reader, it is both the highest point of Chris-
tian experience, and tlie clearest evidence of
Christian character, to PiiEss fojjwaud.
The di>ciple of Jesus desires to be perfect;
to be more iwn] more coJiforn>ed to the image
oft'hrist. He presses after tiiis. It is his
grand inquiry, ht»vv to be, and Ijow to ,Iive,
more like a child of Go(\.

Mark the way of the upright. As you
trace his steps through this dreary pilgrim-
age, sometimes he wanders from liie patli ;
sometimes he baits aud tires. Mis progrt ss
is far fron) beiiig uniformly rapid, and olten
far from being pieceptible, eitlier by him-
self or others. Sometimes his motions is re-
trograde. There are seasons when, instead
of advancing, he is the subject of great de-
fertion. Slill it is true, that on the xvhole^
he advances. If you compare his present
state and character with what they were a
considerable h-igth of tinie past, you will
find that he Ims made gradual progress. I
know there are seasons — dark and gloomy
seasons, seasons of guilt and declension —
when the real 1 hristian will make this com-
parison at the expense of his hopes. Be it
so. treasons of guilt and declension, ought
to be seasons of darkness. I know too that
there are reasons, when he is liable to dis-

GROWTH IN GRACE. 1G3

f^ourageiTieiit, because lie does not aluays
experience that light and joy which crowned
the day of his espousals. This is a serious
error. There is a glow of ad'ection, a flush
of joy, which is felt by the young convert,
as he is just ushered into the world of grace,
which perhaps ntay not be felt at any future
period of his life. And you cannot from
this draw the inference that he has made no
advance. All this may be true, whi!e there
is a power of feeling, a strength of affection,
in the saint who has passed through the
wilderncisS and knows the trials of the way,
to which the young convert is a stranger.
As he ascends the mount, his eye is fixed ;
his step is more vigorous ; and his patii
brighter and brighter. lie remembers his
devious steps, and how he traced them back
with tears. But the trials of the way are
forgotten. He is rising to that brightness of
puritj^, which "sheds the lustre of eternity'^
on his character, and aiming at the crown ot
righteousness which fadeth not away.

Here then is another test of the genuine-
ness of your religion, i am aware that it is
a severe one. But it is one which bears the
seal of truth; and we nm^t not shrink from
it. Professing Christians are apt to place
too much coniidence on their past experi-
ence, and think little of the present ; to think
much on what they imagine to have been
their conversion, their first work, and then
give up the business of self-examination,
and allow themselves to droop and decline.

164 GROWTH IN GRACE.

13ul the question is, ivhat is your present char"
acter^ ''Grace is the evideixe ot grace.'' I
know it is true, t!iat he who is once a Chris-
tiiii) is alwciys a C'hristian ; but it is also true,
that he who is Udt now a Chri'^tian never was
a Christian. Exniaine yourself, therefore^ and
see whether you he in the faith Tiie best evi-
dence in the world that you are, is that you
grow in grace.

Now apply the princlpir. Have you, on
the whole, since yon Ihst He^an to hope that
3'ou were nnitrd to tire Lord Jesus Christ,
been growing in graced The question is
plain and decisive.

Do you never hunger and thirst after ri^rht-
eousness 9 Do yctu never see the seasons when
you are coiiscious of the most sensible desires
atier increasing coniorm'ty to God ?

Do you ntver foel the burden of remaining,
corruption, nnd ardently desire to be deliver-
ed troin its power? i -o you i>ever find your
heart drawn out in fervent supplication (or
sanctifying grace, as well as pardoning niercy.'^

Do you now desire (o press forward, to ve-
il unce every thing, and to take God for all
y ur ponion f Do you strive to live nearer
to Him, and are you resolved to persevere to
the end, in a lite of faith in Him who loved
you and gave himself for you f

Jfyou can ingenuously answer these ques-
tions in the affirm, ative, you are not desiitiiie
o; evidence, that you have paused fom death
UiUo life. But if 3'ou Know nothing of all
this, cast away your vain confidence. INo

PRACTICAL OBEDIENCE. 165

man living in spiritual slolli, and making no
new advances, ought to tlatver liiinselt" that he
is interested in the blessings of the great
salvation. The man who is satisfied, be-
cause lie thinks he is safe; who feels that he
lias religion enough, because he thinks he
has enough to save him from hell ; is as ig-
norant of the pow(M', as he is a stranger to
the consolation, of the gospel of Jesus L hi ist.

ESSAY XV.

PRACTICAL OBEDIExNCE.

You have no right to call me " Lord, Lord,'*
saith the Savior, ''unhssyou do the things
which I say. If ye keep my commandments,
ye shall abide in my love, even as I have
kept my Father's commandments, and abide
in iiis love." You cannot claim the cliar-
acter, you cannot share the privileges of my
people, without yielding a cordial, an habit-
ual and persevering obedience to the divine
commandments.

After all that can be said of the nature of
th"e Christian graces ; after every eifo: t to
discriminate between true religion and false ;
the spirit of obedience to the Divine com-
mands is the grand test of the genuineness
of our faith. By their fruits ye shall know
them. The plain and decisive question,
which should be often pressed upon the read-

16G PRACTICAL OBEDIENCE.

er's conscience, is this, Is the spirit of the gos-
jyel expressed m my habitual deportment ?

There is a wide (iiflVreuce between tliat
obedience whicii the gospel requires, and that
\v»ii(h is |)K!Cti<ed by Uie most advanced
Cliristian that ever lived * That obedience
uhich. througii lite pcraceol' God, the believer
is enabled to allain in the pre^ent life, and
which mny be viewed as conclusive evidence
orCln"i.>tian character is,

hi I he lii\>t }na<e, cvrdiaL It flows from
tlse iieart '' God be thanked," says the
Apostle to the Ivonjans " that ye were the
servants of sin, but ye have obeyed fkori
THt- UKAHT that Ibrni of doctrine which

* We ure aware of the efforts that have been mnrlp, and
are siill making in one lorm or ano'her, both by th<' wise
aiiil ilie unwise, t« j,'erv«Tt. if -iOt to destroy, the moral law.
Some tell \is,th;tt it is abdted ; oOh rs,thHt it is not binding
sinte the apostasy, and olliiis, llial it is not bindin/,^ till af-
ter ihe giispel :s eriibra(;cd. '^onictinies, we are consi>led
wiUi ihe notion, that "God does not r<'quire perfect obedi-
eiK !■ ot His people in lliis f;dteu state!" At others, we are
qui led in onr rebellion by ti.e argum»Bt, that " the com-
iiian imeot is not ('rievous. because it is not the rule of
juMiRcati(jri!"' l he truth is. the iaw isloundedin the char-
acter o( God, and tiie relation which all intelligent c-rea-
ti res near to h'm. Hence, while this ciiaraeter and rela-
tioFi rcuioin the same, the law will remain, under all pos-
sible c.iiLun)stances, inunntaldy and everlastingly binding.
That obedience to tli' law which the gospel requires, is
identified v.ith tiie leqnisilions of the de«-,alogue. Do we.
make void the law lliro>'ii;fifaUli ? F-a we e:t<tblish ihc law.
Is the law so mholy fiiat it requires abatement ? Is the
couiinand.r.ent so unjust, that d could not ri;ihle "Usly h;.ve
been the rule of jiistdicatioii ? Is God unrighteous — or is
every precept of his law. un ler ali the sanction of eternal
death, of th.- same bindm;: force now, that it \va;3 when
first pioclainied from ihe sacred hill '

PRACTICAL OBKDIENCE. 167

was delivered you." Evangelical obedi-
ence expresses not merely the form, but the
power of godline-s. Every thiiii^ short of that
obedience wliich proceeds, from the heart is
disobedience. God neither requires, nor uill
accept of obedience which does not spontane-
ously flow from supreme love to Himself.
The moral cpiality of all actions lies in the
disposition of heart with which they are per-
formed. Actioi:s that are at)parently good
may flow from a Vi^ry bad heart, and in the
sight of God, are as corrupt as the heart from
which the\ fl nv.

We read of those who followed our liord
with great zeal for a time ; but who at length
went back and walked no more with Him.
And what was the reason ? The love of God
was not in them. Their hearts, like that of
the young nian in the gospel, did not enter
into tlie spirit of the duties wliich they prac-
tised. They did not love the duties them-
selves, nor desire to gloi'ify God in them.
I\Ien often practise the duties of piety from
some mercenary end. False motives en-
twine themselves into all tiie external duties
of the hypocrite. Not so the obedience of
the true Christian. That is deep and
thorough. It proceeds from the inmost
soul. There is a purity of design in all.
"This is the love of God, that we keep His
commandments; and His commandments
ARE NOT GRIEVOUS." It IS HO task to the
Christian to obey the commandments of
God. It is his highest pleasure. He de-

168 PRACTICAL OBEDIENCE.

lights In being devoted to tlie service of a
being whom he supremely loves. " It is his
meat and his drink to do the will of Him
that sent him, and to finish His work." It
is with heartfelt pleasure, that he consecrates
his time, his talents, and' his privileges, to
the delightlul work of glorifying God. The
glory of God is the great end of his being.
The honor of His name is a motive, para-
mount to every other principle; the precepts
of His law a guide, paramount to every
other rule of duty. The love of Christ con-
strains him. When he contemplates his duty,
he feels the spiiit of holy enterprise; when
he looks at the work which God has given
hiiT) to do, he is animated with pious zeal, and
is constrained to exclaim, " I delight to do
thy will, O God, yea. thy law is within wy
H!:art!" He, therefore, who obeys God at
all, obeys Him from the heart. He obeys
internally, as well as externally. His is cor-
dial obedience.

But the obedience of God's people, is also
habitual. There are some passages of scrip-
ture which at first view appear to inculcate
the idea, that the obedience of the new man
is universal. Caleb and Joshua are said to
have w ho1j\.y followed the Lord. Job is call-
ed a PERFECT and upright man. Zecha-
rias and Anna are said to have been " right-
eous before God, walking in all the com-
mandments and ordinances of the Lord
blamllks:^." " Whosoever abideth in

Christ," saith John, " sinneth not. And

PRACTICAL SBEDIEN'CE. 169

again, Whosoever is born ot God, doth not
COMMIT FIN ; for his seedreniaiiieth in him, and
he CANNOT SIN, because he is bom of God."
And thus our Savior, "Tiien arc ye my friends
if ye do whatsocvkii 1 con)niand \ou.'" But
if we would make the Bible consistent with
itself, we must give these passages some lati-
tude of meaning. Tjie experience of the
world, and the declarations of eternal truth,
assure us. that ''There is not a just man u[)on
earth, that sinnetli not." We must not root
out ail religion froii] the earth, because we do
not find perfection in men. Moses siuiied ;
Samuel sinned ; Paul sinned : I'elcr sinned ;
and yet they w ere all fervently pious. The
melancholy fact is, that the best of men do sin
greati}^ They are sonselimes the subjects of
the most anful defection.

It is needless to cf>r:ceai the truth, that the
sins of good men are of an aggp'avaled char-
acter, it is in vain to say, thai they do not sin
Icnowinghj. Tiiey are indeed often surprised
into the commission of sin; but they often com-
mit it with calmness and deliberation They
often commit it in defiance to the sober dic-
tates of reason, and m defiance to the most
powerful conviction of tlieir consciences.

It is in vain to say. that they do not sit)
voluntarily, No man was ever constrained
to sin. Sin cannot bp forced upon njen con-
trary to their own inclination. The chil-
dren of God often complain, that their hearts
prompt them to s[n, but then- hearts never
15

i'70 PRiWCTICAL OBEDIENCE.

constrain them to act contrary to their choice.
Seriou>ly considered, it is impossible to sin
without acting voluntarily. The divine law
requires nothing but voluntary obedience,
and forbids nothing but voluntary disobedi-
ence. As men cannot sin without acting, nor
cicl without choosing to act ; so they must act
voluntarily in sinning.

The children of God therefore do sin ; they
sin knowingly ; tiiey sin voluntarily ; but
tiiey do not sin habitually. It is not the pre-
vailing habit of their lives to disobey the com-
nuiudments of God. This cannot be. *'Sin
does not kkiqn in their mortal bodies, that
thty should obey it in the lusts thereof." Be-
tween the old man and the nevA, there is an
unceasing conflict. '* Tlie flesh lusteth a-
gainsl the Spirit, and the Spirit against the
flesh ; and these are contrary the one to the
otiier, so that they cannot do the things that
they would.'' Still, in the new born soul,
the flesh has not the ascendency. *' The old
man is crucified with Christ, that the body
ol sin might be destroyed, that henceforth
we should not serve sin." This is most sure-
ly true of every believer. It is the prevailing
habit of his life, to obey thecomn)ands of God.
}J<' IS solicitous to perftirm whatever God re-
quires, and watchful to avoid whatevei He
foi bids. No true christian can be habitually
more engaged in the service of the uorid and
of sin, than in the service of God. His obe-
dience, though not perfect, is habitual.

PRACTICAL OBEDIEN'CE. 171

It may also be added, that, that conformity
to the precepts of God's word upon which
we may safely rely as a test of character, is
persevering. The disciple of Jesus Christ
perseveres in his course to the end of life.
He holds Oil hh way It is the characteristic,
as well as the blessedness of those who " trust
in the Lord, that they are as Mount Zion
which cannot be removed, but abideth forever.'

The Apostle John speaks of a class of
professini^ Christians, that were somewhat
multiplied even in those early days of the
Christian Church. He says, "They went
out from us, but they were not of us; for if
they had been of us, they would no doubt
have conlJiiued with us ; but they went out
that tiiey might be made manifest that they
were not all of us." The true disciple
endures to the end. Though he foresees that
Ins path is beset by obstructions on every
side, still he goes forward. Though dan-
gers may threaten, and trials discourage
him ; leaning upon the Beloved, he goes for-
ward. His most vigorous resolutions ter-
minate upon his duty. He goes forward
with a firm and vigorous step. No matter
how rough the way, with an eye fixed on the
Author and Finisher of his Faith, he goes for-
ward with unabated ardor, leaving ttie earth
beiiind him, and animated with the prot^pect
of Heaven and glory before him. He is
niujing at the prize of the high calling of God
in Christ Jesus. No ditliculiies are so great.

172 PllAGTICAL OBEDIENCE.

no fatigue so severe, as to divert him from Imc>
tlesiga. Pei-feclioii is his object. He cher-
iilies DO present intention to disobey at all.
Frou) the heart, he desires and intends to yield
a compliance, not nierely to this, or that le-
qnisiti n, but to ail the divine requirenjenls,
without distinction, and without excep-
tion.

We have the h.ighest warrant to believe,
lliat obethence thus cordial, habitual, and
persevering, is conclusive evidence of our
t^ood estate. There are none but real Chris-
tians, vvho thus persevere in the sincere and
habitual practice oi'godliness. "The ways of
tiie Lord are right, and the just shall walk in
liieni, but the transgressors shall fall therein.
The way of the Lord is an high way; it is
called the way of holiness, and the unclean
shall not pass over it*'

The scriptures uniformly represent a life
of praciical godliness as a decisive test of
Christian character. A holy life is the
gi and n)arU of distinction between the chil-
tl en of God and the children of the devil.
"In this the children of God are manifest,
and the children of the devil : whosoever do-
eth not righteousness is not of God." "Little
children," saith the same Apostle, "ht no
man deceive you, he that doeth righteous-
ness is righti-ous ; he that committeth sin is
ot the devil." And again. " Heieby do we
know that we know him, if we keep his com-
mandments."

PRACTICAL OBEDIENCE. 175

It is difficult to conceive how it can be oth-
erwise. Tliere is an inseparable- connexion
between a holv lieart and a holy life. A lioly
]il"e can no more proceed tVom an unholy heart,
than a pure stream can flow from an impure
fountain. Wherever we find cordial, habitu-
al, persevering obedience to the divine com-
mands, there we have reason to believe the
love of God dwells in the heart. Show me a
man who makes the law of God the rule, and
the glory of God the end of his conduct ; wlio
is habitually devoted to the duties of piety and
chant}' ; and I will show you one whose heart
has been sanctified by the spirit of grace. On
the other hand, show me a man, who, in the
general course of his life, pays no regard ei-
ther to the divine law, or the divine glory;
who neither denies himself, nor exerts himself,
for the honor of God and the good of his fel-
low-men ; and 1 will show you a man who,
notwithstanding all his hopes and all his pro-
tessions, has never felt the power, nor tasted
vhe sweetness of genuine religion. The
truth is, men sincerely and habitually act as
they love to act. In forming a judgement
concerning our own character, we have no
right to view our practice belter than our
])rinciples, nor our principles better than our
jjractice.

At the future Judgement, there will be a
public trial of human character. The grand
question then to be decided, will be, Are you
a child of God ? Are you a believer in the

f74 PRACTICAL OBEDIENCK.

L nl Josus Christ f This question will be (le»
< i. ed by evideiico. A id the evidence which
\he ig .leous Judge will view as conclusive,
w I; be ,\ life oT practical godliness. "The
Vii her wiihoul respect of persons, will judge
AC oi'.DNG TO hViiiv mvn's wokk.'' Wheu
Jolin, in the vision of Patiuos, "saw the sea
g'V( up die dead which were in it, and death
and hell gave up the dead which were ii>
tilt m ; they were judged every man accord-
\s(. TO HIS WORK." In looking forward to
the j)roc('S.s of that day, tiie reader may an-
ticipiUe this grand rule of trial. If lie leads
a life nf evangelical obedience, though ihat
o!)edi<'nce is not the ground of his accept-
aiice, it is evidence that he is accepted. And
this is evidence that comes without looking
for if. A life of hun)bie, holy, Christ like
obedier.ee carries hope, and faitli, and com-
fort a!oj)g «ith it. It. is conclu>ive evidence
thai the love '>f Christ constraincth you, and is
not lojig inaintair^cd without filling llie heart
^^ilh light and joy.

Come then, and try your heai t by the same
rule ^^ h^'reby t^od tries it. Cod has given, or
lie v.ill give you, a fair opportunity of prov-
jnix .>our religion, by brit»ging it into action.
He proved Abraham, and the trial issued in
the clearest evidence of Abraham's religion.
He proved the young man in the gospel, and
the result of the trial was, that he loved the
woi Id more than G >d. What is the iisue of
the trial in your case f Frames, and experi-
ences, and piofessions, and hopes, arc noth-

PRACTICAL OBEDIENCE. 175

111^5 without lives of practical godliness. *' He
that hath my conimaridments and keepeth
them, he it is that ioveth me.''

The plain question whioh was stated at the
beginning ot this essay is a very iuiportant
one, Does your religion express itself in your
habitual deportment ? — in prosperity, in ad-
versity, in the fami'v, in <he world, aiiiong'
friends and foes t Kemeniber. he that hath
thf hope of the gospel, purifieth himself even as
Ckriist ispvrs Does your love to God prompt
you to a devout attendance upon all liis in-
stitutions':' Does it animate you with increas-
ing attacliment to His word and His service ?
Does your love to man lead you to do justice,
and love mercy ^ to live in peace with all men ?
Does it make you the better hu.^bajid, or the
better wiie ; the better piiVent, or the better
child ; the better master, or the better servant;
the better njagistrate, or the better subject ;
the better IViend, or the better citizen r*

The religion of Jesus Christ is not a sys-
tem of empty speculations, designed to have
no practical influence. It is not the offspring
of wild enthusiasm, that exhausts all its
foice in feeling, and leaves none for ac-
tion. •' A good man, out of the good treas-
ure of the heart, necessarily bringeth forth
good things." Experience without prac-
tice is nothing; and practice without experi-
ence is no more. Experimental religion con-
sists in the reality or the Christian graces,
and in their due effect upon the life and con-

176 PRACTICAL OBEDIENCE.

versation. If you are an experi*'ncecl Chris-
tian, you feel the power of religion in your
he lit. and exhibit it in your life. The lifi of
Jesus is made manifest in some good degree i^i
your mortal flesh. You feel and act in some
measure as Christ felt and acted. You discov-
er IJis spiiit;you imitate His example; you ex-
hibit a firm and bold attachment to His cause.
But, reader, with all thy short-comings,
with all thy gross violations of duty, is such
the habitual course o( thy life ? Is thine a life
of devotion, of meekness, and humility ; of su-
j)reme attachment to heavenly aiKi divine
things ; of self-denial ; and of universal benev-
olence f Try your heart by your practice, and
you practice by your heart. If, after candid
examniation, you find reason to hope ihat you
are one of God's dear children — washed wiih
the blood, sanctified by the Spirit, clothvd
with the righteousness of tlie VVell Beloved ;
cherish that hope as the gift of heaven. Dis-
n?i8S your fears ; bind yourself to be the
Lord's in an everlasting covenant; think Jess
of yourself, and more and more of the name,
the cross, the glory of your Redeemer,
Henceforth let your light shinf,. ''Seek ye
first the kingdom of God and His righteous-
ness, and all things shall be added unto you."
Or, in other words, do you serve God, and
God will take care of you. Submit to His
will ; trust in His grace, and resign yourself
into His hands, with the assurance that the
Lord is WELL PLEASED luith those who hope

IN HIS MERCY.

COXCLUSIOIV.

Let the reader view the preceding pac:es
in the tear of God. The subject is oi' eter-
nal moment. A mistake here, is a mistake
lor eternity. Under a deep sense of his
need of the searching infiuences of tlie Divnie
Spait, let him as he retiects upon what he
lias read, adopt the language of the Jfsalmist,
*'Search »re, O God, and know my heart;
try nie, and know n;y thoughts; and see if
there be any wicked way in me, and lead me
in tfie way evei las'tinj,.'"

He that is not iviih me, sailh the Savior,
is ngninst me. There is no principle wnhiii
the whole com[>ass of morals, tliat admits of
more strict deuionstration than this that
there can be but two moral characters iliat
are essentially different. There nVu>t be ne-
cessai'ily in eveiy iiiteligent beini?. a coniorm-
ity to the will of God, or the want <>f it [t
is as impossible that a man should bt- neither
right nor wrong, a> it is that a ps>rlior! of
matter, at any given period, should be ;. either
at rest nor in moiio!!. it is absuid to sup-
pose, that he is neither a saint nor a siinier;
neither penitent nor iis.peDiient ; neither a
believer nor ai unbeliever. So long as men
possess any moral character, they must
view theiijselves, and be viewed by others,
either for Gc/d or against Him lo the
great contest which enlists the feelings and
the power of three worlds, it is i . possible
that there should be a neutral. One side or

178 CONCLUSION.

the oilier will claim every iiileiligent being
in heaven, on earth, and in hell. And it is
ri.^ht they should do so. IT the line should
now be drawn by the invisible hand of the
Git'at Searcher of liearts ; on the one side
would be ihe friends oC God, on the other,
Ills enemies.

Suffer me, then, beloved reader, before I
take leave of you, plainly, solemnly, and af-
feoiionately to ask the qut-stion, on which side
do you stand ? 1 1 y"^ possess nothing more
tlian mere visible moral.ty ; nothing more llian
the naktd f >nn of religion; nothing more than
a speculative knowledge of the system of re-
vealed truth; not!ung more than siinple con-
viclion for sin; notuing more than a vain con-
fi(!( uce of your own good estate, connected
WiUi some apparent zeal for the cause of God,
and a few transient and spurious ailVciions :
how can you be one of the children of the Ev-
erlasting Fatijer.'' If you are a stranger to love
to God; to repentance for sin; to laith in the
Lord Jesus Christ; to evangelical humility; to
geimjne sell- denial — how can you cherish the
hope that you are a Christian.'' If you know
iioliiing of the spirit of prayer; nothing ofttie
love of the brotherhood; nothing of morlify-
ing the spirit of th«^ world; nothing of growth
in giace; of cordial, habitual, persevering
<ib''dience to the divine commands — liow can
it be, that you have been brought iiigh by th£
hiood of Christ 9 li' these things are so thou
hast neither part nor lot in this matter, for thy
heart is not right in the sight of God.

CONCLUSION. 179

Does this agitate you ? The writer of these
pages takes no pleaj>ui'e in exciting needless
alarn . But how can he raise the uiihallowed
cry Peace, Heace, when the Eternal God saith
There is no peace ^ How can he raise the un-
hallowed cry, when every nnie of the syren
song would only lull the h) pocrite into a more
death-like security, and every sentence prove
tht blow to sink him deeper into the eternal
pit f Poor, self-deceived irian ! who vainly im-
aginest that thou art in the way to heaven,
while thou art in the way to hell, rather than
amuse thee v\ith tame, smooth, pretty things,
O that I could raise a voice that would n»ake
thee "tremble, e\en in the grave" of trespass-
es and sins! He entreated to dismiss thy decep-
tions; to give up thy deiu>^ive confidence,
C ast not the aiichor of hope upon a shore so
yielding th^t the fijial blast will break its hold.
However hard the stfuggle, despair of merc^'^
without being washed in the blood of Jesus.
Cheiish not a delusion which the King of ter-
rors will tear frons thy heart !

Hut shall 1 presume that all my readers
are hypocrites 'f No ; many of them, 1 trust,
are the dear people of God. Some of thenf
may be weak in faith, and weak in hope.
Beloved Christian, I would not lisp a sylla-
bic to rob thee of thy confidence. Though
weak and trembling, there is every thing to
encourage and strengthen thee. It cannot
discourage }ou to examine closely whelher
the tountlation of ^ our hope be firn) ; whether
your coutideiice is buiJt upon the sand, or

180 CONCLUSION^.

x>li<:'t!ier It rest on \Uv itock of Ages. Freljle
Clii istiaiis are calit-d u[)on to mouin over their
\^*:'.ikijt^s>. Tlifir uai)t of strength is iheir sin»
Tiif'ir ti;race> iiiav be well coinparrd to the
** dimly sinokiDP thix." They emit little that
wariiis aiifl t nliiilitensi. Their love is cold ;
their joys barren and poor. God hides his
face, and they are troubled. Tossed, like Pe-
ter, upon the tenipe>tuous sta, they have hard-
ly faitli even to cry, Lord, save, or I perish !
Still, they may rejoice. The angel of the ev-
erlasting covenant lives Tiiat precious cov-
enant it>rirrecoL;ni2es (he heai t-revlvinc: prin-
ciple, liede.mphon throvfrh the blood of Jesus,
foririvcnexs of sins according to the riches of His
rrrace. Well tiien. b« liever, njayest thou re-
joice, even in the midst of trembling. What,
thonjri) thoti arJ bowed down under the weight
ofguih ; wh;it. thiUi^h poor in spirit, filled-
with apprehension and ahnost hopeless; v. hat,
thoMiih iliou an like the bruised reed — fiailty
itN' !f still more frail, ready to inW by the gen-
tlest breeze ! '^ A bruised reed shall he not
break, and smoking fldx shall he not quench."
]No. never li shall not be broker); but sup-
p-), ted — cherished; yea, by a hand that is om^
nipotent, transplanted to the garden of the
Lord, and flourish in the courts of o\%r God.
Tile Great Mead will never disregard the
feeblest members of Hiso • n body.

There is a peculiar adaptedness in the char-
acter of our Lord Jesus Christ to the weak-
ness and fears of His people Early was He
designated as one who should btar our griefs.

CONCLUSION. 131

and carry our sorrows ; coinmissioned to hind
up the broken hearted, and to comjort all that
mourn. The man Cliiisl Jcstis is touched with
the feeling of our, infirmities ; He knoweth our
frame; tie remembereth that we are but dust*
The Shepherd of hrael will gather the lambs
in flu arms, and carry them in His bosom^ and
gently tend those that are with young. It ife He
that v:iveth power to the faint; and to them that
hath no might, He increaseth strength.

O bf lievers ! tliat we all might learn to fas-
ten our affections, to rivet our ho})es, on the
cross orrhrist ! Here is our comtort. We
must think mucht and make much of Christ. In
Him, all falness dwells. He, is the Captain
of3'our salvation. He. is a fountain for your
uncleanness, and a lii^lit for your vv<iy. Jtis
He, that is of God madeunto His people, wis-
dom, and righteousness, and sasicliflcalion,
and com';ile'e redempli{)n. No matter how
great vour guilt ; rest on Him, and He will be
increasingly precious ; precious in life, pre-
cious in death, precious for ever. While your
life is hid with Christ in God, however lan-
guid the throb, it shall never expire.

Come, then, lift up the hands that hang down,
and confirm the feeble knees. The heavens and
the earth shall sooner crun)ble into their na-
tive nothing, than the feeblest Lan?b of the
Shepherd^s fold stumble and finally fall. —
Loose thyself, therefore, from the bands of thy
neck, O captive daughter of Zion ! If thou hast
•easons of trial, be not alarmed : if thou hast
IG

1S2 CONCLUSION.

n.omcnts of despondency and weakness, be
i](;t dismayed. "Fear not, tlioii worm Jacob,
[ov tliou i-lialt tlirasli tlie mounlains and bt-at
UiCiu small. Tiiy llvdeenier is the Holy One
of Israel. He will strengthen thee;3ea, He
v'.ill help lliee; yea, He will uphold thee by
the right hand of His righteousness;. Say, is
it not enouji^h f Thanks be unio God for His
uns[)eakal)le gilt !*'

1 close these Essays, then, by beseeching
the rearler to devote hi»iiself unreservedly to
the [jord. " What ! know ye not that \er*re
not your own f For ye are bought with a
price; w lierefore glorify God ii your souls
and your bodies, which are His. Render
unto God the things that are God's" What
higher delight, what greater privilege can
you enjoy, than to consecrate all that you are,
and all tiiat you possess, to God ! Come then,
and make a voluntar}' surrender of every
thing to Him, and choose His service as your
highest delight.

Henceforth let it be your greatest care to
honor the Ijord, who has bought you. As you
have received Christ Jesus the Lord, so walk in
Uim — Rooi'KD and BriLT up in Inm — and h s-

TABLISHKD in the faith, as you have BKbN

TAiTGHT, abounding therein with thanksgiving.
yps, blessed Kedeemer ! Other Lords btsides
7 hee have had dominion over us ; but by Thee
only will we make mention of thy name. O Thou
Eternal, Incarnate God ! I am thine — doubly
thine — wholly thine — thine forever. Amen.

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