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them imagine a God so extremely different from that holy Being he is represented in his own word? When men will not conform their practice to the principles of pure and undefiled religion, they scarce ever fail to endeavour to accommodate religion to their own practice. Are there not many who cannot endure the representation of God as holy and jealous, which is given us in scripture? With what violence do they oppose themselves to it by carnal reasonings, and give it the most odious and abominable names? The reason is plain. Such a view of God sets the opposition of their own hearts to him in the strongest light. Two things opposite in their nature cannot be approved at once, and, therefore, the consequence is, God or themselves must be held in abhorrence. But we have reason to bless God, that their resistance to the truth is only a new evidence and illustration of it, showing that "the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be."* And as this enmity to God discovers itself in opposition to his truth on earth, it will become much more violent, when further resistance is impossible. When an unregenerate sinner enters upon a world of spirits, where he has a much clearer sight and greater sense of what God is, his inherent enmity works to perfection, and he blasphemes like those devils with whom he must forever dwell.

From all this it will evidently appear, that there must be a discovery of the glory and beauty of the divine nature, an entire approbation of every thing in God, as perfectly right and absolutely faultless. It is self-evident, that without this, there cannot be a supreme love to God, in which true religion properly consists; no man can love that which doth not appear to be lovely.

• Rom. viii. 7.

But I further add, that this is absolutely necessary to the very begin. ning of the change, or the foundation on which it is built. It is necessary, in order to any genuine, salutary convictions of sin. What is it else but a discovery of the spotless holiness, the perfect excellence, and infinite amiableness of the divine nature, that humbles a sinner under a sense of his breaches of the divine law? Without this, there may be a sense of weakness and subjection, but never a sense of duty and obligation. Without this, there may be a fear of wrath, but there cannot be a hatred of sin.

This seems directly to lead to the next great step in a saving change, viz. a conviction of sin and misery. But before we proceed to point out the progress of conviction, it will not be improper to take notice of a few truths which result from what hath been already said. This is the more necessary, that erroneous or defective views of religion are commonly occasioned by some mistake in the foundation.

1. The necessity of regeneration itself appears with peculiar force, from what hath been said on this part of the subject. There must be a real inward change of heart, before there can be any true religion. If the moral excellence of the divine nature must be discovered, if God must be seen as glorious in his holiness, the heart and temper must be changed as well as the life. Nothing is more plain from the holy scriptures, than that "the natural man receiveth not the things of the Spirit of God;" and it is equally plain from experience and the nature of the thing. While men continue in the love of sin, it is impossible that they should see the beauty of infinite holiness. So long as they love sin, they must hate holiness, which is its opposite, and not less contrary to it than light is to darkness. Therefore, all restraint upon our outward conversation, all zeal and diligence in ex

pensive rites and ceremonies; all duties of whatever kind that arise from fear, or other external motives, are of no consequence, till the temper and inclination of the heart is entirely renewed.

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2. From what hath been said, we may plainly perceive, that regeneration, from first to last, must be ascribed to the agency of the Holy Ghost. It must be the effect of divine grace, and the work of sovereign power. Let not any creature be unwilling to stand indebted for his new creation to the Author of his first being; "for of him, and through him, and to him, are all things." While man is in his natural state, he is an enemy to God in his mind by wicked works. The discoveries that are made to him of the real nature of God in his works and in his word, while he continues in this disposition, are not amiable but hateful. Nay, he is so far from loving him as his father, that he fears him as his enemy. This fear will discover itself one of these two ways. Sometimes it will make the sinner fly from God, cast instruction behind his back, and increase unto more ungodliness, till natural conscience is seared and insensible. How many there are of this kind, whom one crime only precipitates into another, experience is a melancholy proof. It is worth while at the same time to observe what intimations are given us in scripture, that this is the first and natural effect of sin upon all, to drive them at a further distance from God. Two instances of this have been given above. Our first parents no sooner sinned, than they fled and hid themselves when they heard God's voice in the garden, as impatient of his approach. A similar reflection we see in the apostle Peter, on being witness to an extraordinary effect of his Saviour's divine power: "And when Simon Peter saw it, he fell down at Jesus' knees,

Rom. xi. 36.

saying, Depart from me, for I am a sinful man, O Lord."* See another instance of the same kind. "And the whole multitude of the country of the Gadarenes round about, besought him to depart from them, for they were taken with great fear."t

Another common effect of this natural fear, in some respects contrary to the former, is to dispose men to perform some constrained and hypocritical services, in order to avoid punishment. This is described in the temper and conduct of the children of Israel, as represented by the Psalmist; "When he slew them, then they sought him; they returned, and inquired early after God. And they remembered that God was their rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouth, they lied unto him with their tongues; for their heart was not right with him, neither were they stedfast in his covenant." Hence it appears, that to a discovery of the glory and excellence that is in God, it is necessary that we be in some measure changed into the same image. To say that this is the effect of our own attempts and endeavours in the way of duty, without the constraining power of divine grace, is, when thoroughly examined, a manifest contradiction. If persons endeavour to force or oblige themselves to love any one, it is a sure sign that he is very unlovely in their eyes. Love cannot be forced, or rather, to speak more properly, forced love is not love at all. In a word, it is our indispensable duty to attend to every dictate of conscience, and to follow it so far as it goes; but I cannot help thinking, that for a sinner truly and sincerely to desire a change of nature, would be an evidence of a change begun. Therefore, till a sinner get a super

• Luke v. 8. † Luke viii. 37.

Psalm lxxviii. 34, 35, 36, 37.

natural illumination, he can never see the glory and beauty of the divine character. Before this, he may seek to propitiate God's favour, he may wish to avoid his wrath; he may desire a change in God for his own safety, but he cannot be satisfied with him as he really is. It must be the same almighty power, which brought the world out of nothing into being, that must bring back the sinner from his rebellion and apostacy, according to that promise, evidently applicable to the Saviour; "Thy people shall be willing in the day of thy power, in the beauties of holiness.""* Neither is the same thing less clearly asserted in the New Testament; "For it is God which worketh in you, both to will and to do of his good pleasure."

3. Hence we may see wherein lies the fundamental essential difference between common or imperfect convictions, and the effectual sanctifying and saving influences of the Holy Ghost. The first arise from a view of the natural perfections of God, from a belief of his power and severity, without any discovery of his righteousness and glory. Therefore, however great a length they may proceed, however different or opposite their effects may be, they never produce any real change in the heart. It is of great consequence to attend to this important distinction; for though imperfect convictions some times are entirely effaced, and are followed by no lasting effect at all, yet it is often otherwise. They frequently produce a counterfeit religion, which not only continues for a time, but is carried down by some to the grave, as a lie in their right hand. So subtle are the deceits of Satan, that there are many hollow forms of religion, not only upon a legal, but an evangelical bottom. I shall give the reader a sketch of the principles and out lines of both.

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There are some legal hypocrites. Awakened to a sense of their dan ger merely from the irresistible power of God, they fall to the exercise of repentance, and hope that by so doing they may live. Hence the whole system of bodily penance and mortification. Hence also so strong an attachment, in some worldly persons, to the external forms of religion, and veneration for the places of divine worship. Being now somewhat more regular and decent in their ordinary carriage than before, they entertain a fond hope that all shall be well. In the mean time, they are so far from being restored to the image of God, or being governed by his love, that all this is a burden to them; and indeed it is because it is a burden, that they are so prone to think it meritorious. Conscience checks them, and they dare not run to the same excess with others, or even repeat what they themselves did formerly; and by this comparison, cannot help thinking they are in a hopeful way. But did such persons reflect a little on the nature of God, they would see their error. They would learn, that they are so far from being renewed in the spirit of their minds, that whatever lengths they go, they are dragged or driven against their will; and whenever they can find a plausible excuse, they are ready to withdraw their neck from the yoke. A just view of the glory of God, and the obligation upon every rational creature to love and imitate him, would effectually cure them of all selfrighteousness and self-dependance; would lead them to himself and the grace treasured up in his Son, to

work in them the whole good pleasure of his goodness, and the work of faith with power."

On the other hand, there are evangelical hypocrites. These begin upon the same principles, and their views have the same radical defect with the former. They are awakened to a sense of danger, and

1830. Serious Inquiries for a Christian, at the Close of the Year. 621

sometimes made to tremble through fear of divine judgments, but without any discovery of the glory and amiableness of the divine nature. If such persons happen to live in a family or congregation, where they hear much of the doctrine of redemption, it may have its place in their scheme. They may be so convinced of their own manifold transgressions, as to be satisfied to throw their guilt upon the surety, and rely on the sufferings and death of Christ, for deliverance from the wrath of an offended God. Nay, I have not the least doubt that some may, by a confident presumption, imitate the faith of God's elect, and I believe that Christ died for them selves in particular. So long as this persuasion can maintain its ground, it may, and must give them great joy and satisfaction. Who would not find consolation in thinking themselves in safety from divine wrath? Yet all this while they never see the evil of sin in itself, as an opposition to the nature, and a breach of the law of God. They are never brought to love an infinitely holy God in sincerity of heart. They may love him, because they suppose themselves the peculiar objects of his love, with some obscure, confused, sensual idea of the delights of heaven; but they know not or consider not, the nature of that salvation he hath provided for his chosen.

All such love, it is plain, ariseth from a false confidence in their own state, and not from a true knowledge of God. Their notions of God's love to them contain more of a partial indulgence to them as they are, than of his infinite compassion in forgiving what they have been. The effects of such religion are just what might be expected from its nature, violent and passionate for a season, and commonly ostentatious, but temporary and changeable. Self-love lies at the root, and therefore, while they are pleased and gratified, they will VOL. VIII. Ch. Adv.

continue their profession of attachment; but when self-denial or bearing the cross is required, they reject the terms, they lose their transporting views, and return to their sins.

There are many examples of this, not only in scripture, but in the history of the church in every age. Many of those disciples who seemed gladly to embrace the doctrine and highly to honour the person of Christ, when they heard some of the most mortifying precepts, "went back and walked no more with him." The character is little different, which we find described under the image of the stony ground hearers, who "having not root in themselves, when persecution or tribulation arose because of the word, by and by were offended." I hope this, with the explication above given of its cause, may be of use to account for some appearances in a time of the revival of religion. Persons who seem to have the same exercises with real converts, yet afterwards fall away, and "return with the dog to his vomit again, and with the sow that was washed, to her wallowing in the mire." This gives occasion to adversaries to speak reproachfully, and is greatly distressing to those who truly fear God. But would men carefully attend to what the holy scriptures teach us to expect, their surprise in all such cases would cease. "For it must needs be that offences must come." And though there are many counterfeits, there will still be sufficient means to distinguish the gold from the dross.

SERIOUS INQUIRIES FOR A CHRIS-
TIAN, AT THE CLOSE OF THE YEAR.

What have I done, in the year which is closing, to promote the glory of God and the salvation of

* John, vi. 60.
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† Matt. xviii. 7.

souls? Have I done as much as I ought, and used as many exertions as I might? Have I increased in personal piety? or am I stationary, or in a backsliding state? What advances have I made in knowledge? Have I made none, or if any, only such as are scarcely worth an estimate? Am I better prepared to die, than I was at the close of the last year? Am I more willing now, than I was then, to leave the world, if God should call me hence in the coming year? Are my worldly affairs so ordered and arranged, that my death would not cause loss or difficulty in their settlement, to those that shall come after me? What special mercies have I received in the year past, for which I ought to be specially thankful? What duties have I omitted, that I ought to have performed? What sins have I committed, on the recollection of which I ought to be peculiarly humbled, and over which I ought especially to mourn and repent? What are my purposes for the year to come, if God shall spare my life? Do I resolve to be more prayerful? more watchful? more attentive to every duty? to endea

vour to walk more with God? to know more of the preciousness of Christ? to cherish a greater tenderness of conscience, both as to sin and duty? to be more active in doing good? and more prepared to bid adieu without reluctance to this world, with all that it contains, in an humble confident hope of entering on a better-on the rest that remaineth for the people of God?

THE CROSS OF CHRIST.

Once on the cross the Saviour died,
And we with him departed too;
With Christ to all things crucified,
And risen with our Lord anew:

Then should we live to Christ alone,
His be our life, who died for us;
And long to make to others known

The love which bade him suffer thus.

Anew created from above,
Fill'd with the fulness of his love,
Desiring not the world again,

And showing forth his praise to men.
Fix'd heavenward be our hearts and eyes,
As o'er our earthly road we go,
Till to the mountain top we rise,
And leave for ever things below!
[Evang. Mag.

Miscellaneous.

NOTES OF A TRAVELLER.

(Continued from page 571.) Geneva, Switzerland, Aug. 19, 1828. Tuesday. Owing to the great fatigue which I suffered during our toilsome journey from Paris, I did not begin my examinations here till this morning. Yesterday, after dinner, while lying on a bed, the door of my chamber was gently opened, and to my great surprise and pleasure, H. Ralston, Esq. of Philadelphia, came into the room. So utterly unexpected was this meeting, that I was at first tempted to think it a spectral illusion.

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