erful, and the celebrated. It is therefore peculiarly incumbent on those who are in what is called a prosperous state, often and most seriously to consider how vain and transitory are all earthly possessions and distinctions. Let them reflect that in the eye of God they are of no account; that in the divine estimation a Lazarus possesses infinitely a better character than the luxurious worldling who fares sumptuously every day. Let them labour therefore to restrain every craving desire; to use the world as not abusing it; to feel the responsibility which they hold to God as his stewards, for the proper use of all they possess. Let them be sensible that he has a right to take it from them, as he has done from many of their fellows, even before their death; and that by death they must be shortly and finally separated from it all: and let them be led by the whole view of their state, to choose God as their soul satisfying portion, saying with the royal Psalmist, "The Lord is the portion of mine inheritance and my cup-Whom have. I in heaven but thee, and there is none upon earth that I desire beside thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion forever."

It is admitted by all, that to maintain "full contentment" is a difficult duty, in times of severe trial or great affliction. The proper extent and import of the duty at such times, have already been briefly indicated. Let me now lay before you some of the considerations, which are calculated to reconcile an afflicted Christian to his allotment. First of all, let him consider that murmuring and repining, under affliction, is both sinful and unwise-Sinful, because it is a rebellion against God, whose chastening hand, be the instrument what it may, is laid upon him-Unwise, because the affliction itself is greatly aggravated by all restiveness and impatience under it; while

it is half annihilated by humble, quiet, and submissive resignation to the divine will.

Let the suffering saint farther consider, that affliction is so far from being, as he is sometimes tempted to think, an indication of the angry rebuke of his heavenly Father, that it is expressly declared in the oracles of unerring truth, that "whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth;" so that "if we are without chastisement, whereof all are partakers, then are we bastards and not sons;" nay, that it is by affliction that our heavenly inheritance itself is rendered more rich and valuable-The infallible word declares, "that these light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory." In view of these precious truths, the people of God have often, not only been contented in affliction, but thankful for it; have not merely forborne to murmur, but have "joyed in tribulation."

Is the believer, then, suffering under bodily afflictions? Let him ever remember, that they are not only consistent with love, but an expression of it; that the rod which chastens him is in a father's hand ; that his sufferings are "for his profit, that he may be a partaker of the holiness” of Him who inflicts them; that the period of suffering will soon be over; and that although "no chastening for the present seemeth to be joyous but grievous, nevertheless, afterwards it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby." Is the Christian called to mourn the loss of near and dear relatives or friends? Let him endeavour to turn that current of affection which used to flow out, and perhaps unduly, toward a creature object, on God the Creator, where it can never be either excessive or disappointed. Let him recollect that he has a sympathizing covenant Saviour, who in the days of

he observes the superior and shining gifts and graces, and large attainments of eminent Christians, he will be humbled under a sense of his own defects and short comings, and rejoice in the honour that is brought to God, by the riches of his grace bestowed on these his honoured servants-rejoice to see what divine power can effect, on creatures naturally and totally depraved-rejoice to see some of his fellow men, by the extraordinary natural endowments bestowed on them by their Creator, and by his grace consecrated to his service, approximating the rank and performing the work of angelick natures. When he observes those whose circumstances or condition in the world appear to be better and more eligible than his own, he will recollect that his lot in life, as well as that of his neighbour, has been assigned by God; that great possessions are not always an indication of the divine favour; "that if we enjoy communion with God, it is infinitely preferable to all outward prosperity without it ;" and that it may be, that he has more of this best and highest blessing than he would have had, if the possessions of this world had been more largely bestowed upon him.

In concluding this lecture, let me remark to you, my young friends, that the view I have endeavoured to give you of it, is calculated to direct your attention, in an especial manner, to the origin and fountain of all sin, in the native and deep depravity of the human heart. Unsanctified sin ners are often convinced of their guilt, in particular acts of wickedness; and sometimes feel keen remorse of conscience, when such acts have been those of enormous and reproachful transgression. But they scarcely go farther than this. They seem to think that if particular sins could be blotted out, they should have little, or no cause for self condemnation. It is far other

wise with one who has been enlightened, renewed and sanctified, by the Spirit of God. He traces all particular acts of sin to a corrupted nature, and sees in them only so many streams from one and the same deeply polluted fountain. Thus we find that David's awful transgression, in the matter of Uriah, was traced by him to the original corruption of his nature,— "Behold, I was shapen in iniquity; and in sin did my mother conceive me." And his prayer was-" Create in me a clean heart, O God; and renew a right spirit within me." Here is the great distinction between all sanctified, and all unsanctified men. The former know, by much sore experience, the plague-sore of their own hearts; the latter never do their apprehensions of their inbred corrup tion are very slight, if they exist at all. I verily believe that the force of this tenth commandment, in its real spirit and intention, is never felt, except by those who are renewed in the temper of their mind. But they clearly perceive its

import, and feel its power. They see that it condemns the very workings of that native corruption, that indwelling sin, of which they are most painfully conscious. The transgressions of this commandment give them more uneasiness, and more sore and constant conflicts, than those of all the other precepts of the decalogue put together: or, I should rather say, they see that all transgressions of the other commandments have their root and spring from the motions of those vile affections or desires, which are directly condemned by this precept. Be not content, therefore, with the view of sin, which is confined to individual acts. Look deeper, and see the source of all, in the abominations of your hearts. See that you must be changed there, or be for ever miserable. In a word, learn the necessity of being cleansed in the blood, clothed with the righ

teousness, and transformed by the spirit of Christ, in order to your being admitted to heaven, or qualified to be happy there.-Amen.

WITHERSPOON ON REGENERATION.

!(Continued from p. 234.) How the Christian is governed in

his daily Conversation.

I shall speak a few words of the principles by which a believer is governed in his after obedience. On this the reader may observe that a change in his whole character and conduct, immediately and necessarily takes place. The love of God is "shed abroad in his heart by the Holy Ghost," and is the commanding principle of all his future actions. It constantly discovers its influence, except in so far as it is resisted and counteracted by the remaining struggles of that "law in his members, which warreth against the law of God in his mind." By the discovery which he hath obtained of the real nature and infinite amiableness of God, his will is renewed; he approves the things that are excellent, and gets such an impression of the obligation of the law of God, as cannot be afterwards effaced. So long, however, as he continues under a load of unforgiven guilt, and sees every perfection of God armed with terror against himself, there can be little else than slavish fear: but when he hears a gracious promise of pardon; when on examining the evidence, his doubt and uncertainty is removed; when he sees the righteous ground on which this forgiveness is built, he lays hold of it as his own, and is united to God by unfeigned love. This love, though weak in its measure, is, notwithstanding, perfect in its nature, and therefore powerful in its influence; being at once a love of esteem, of gratitude, and of desire.

The love of God is the first precept of the moral law, and the first duty of every intelligent creature; but it is easy to see, that unless our love is fixed upon the true God, it is spurious and unprofitable: and unless the true God is seen in "the face of Jesus Christ," for any sinner to love him is impossible: but through the glorious gospel, the new nature is effectually produced, and cannot be produced in any other way. It is Christ Jesus who reveals to us the true God, the knowledge of whom we had lost. "No man hath seen God at any time; the only begotton Son, which is in the bosom of the Father, he hath declared him."* It is he who makes our peace with God, whom we had offended by our transgressions; for "being justified by faith, we have peace with God through our Lord Jesus Christ." And it is he who reconcileth our minds to God, by discovering his mercy to us; so that he might well say of himself, "I am the way, and the truth, and the life; no man cometh unto the Father but by me."

I might easily show, that the love of God is the source, the sum, and the perfection of holiness. All other duties naturally flow from it; nay, all other duties are nothing else but the necessary expressions of it. But instead of entering into a particular detail, suffer me only to observe these two things; First, that a believer is under the constant influence of gratitude to God; and secondly, That this includes in it, and will certainly produce, the most sincere and fervent love to all his fellow creatures.

It

1. A believer is under the constant influence of gratitude to God, and that not of a common kind. is not merely thankfulness to a bountiful and liberal benefactor, for mercies which have not been deserved, but a deep sense of obligation to a Saviour who loved him,

• John i. 18. † Rom. v. 1.
John xiv. 6.

and washed him in his own blood from the guilt he had contracted; who saved him by his own death, from the dreadful penalty which he had incurred. What the influence of this must be, we may gather from the words of the apostle Paul," For the love of Christ constraineth us, because we thus judge, That if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."

I cannot immediately drop this subject, but must intreat the reader to observe how deeply a sense of redeeming love will be engraven on the heart of every believer. On how many circumstances will he expatiate, which serve to magnify the grace of God, and point out the force of his own obligations? The infinite greatness and glory of God, independent and all-sufficient, that he should have compassion on the guilty sinner, and say, "Deliver him from going down into the pit; I have found a ransom." O, how piercing those rays of love, which could reach from the Godhead to man! To this he will never fail to add his own unworthiness, his numerous, aggravated, repeated provocations. He never loses sight of those sins which first compelled him to fly for refuge "to the hope set before him." His own interest obliged him to remember them before, as exposing him to condemnation, and he is now willing to confess and record them, as serving to illustrate the divine mercy.

And let us never forget the unspeakable gift of God, "that he spared not his own son, but delivered him up for us all." How shall we sufficiently wonder at the boundless mercy of the Father, and the infinite condescension of the Son, when we reflect upon his incarnation, and on the astonishing end of his appearance in our nature, that he might "bear our sins in his own

body on the tree." Did he overcome all his enemies in his last conflict, and "make a show of them openly, triumphing over them in his cross?" And shall he not also, by the same means, reign in his people's hearts, and be the sovereign Lord of all their affections?

To all this, I shall only add that glorious inheritance, which is provided for every "vessel of mercy," after he hath passed his preparatory trials. How well may we join with the apostle Peter in this solemn form of thanksgiving, "Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away." Now, when all these circumstances are considered by the believer, together with such as may be peculiar to himself and his own past conduct, must he not be ready to cry out, "Lord, what wilt thou have me to do! O that I knew how I might repay some small part of my infinite obligations! O that I knew by what means, or at what expense I might magnify and do thee honour! Write thy laws in my heart, and put them in my inward parts, and enable me in every possible way to show that I love thee, because thou hast first loved me."

2. This plainly includes in it, and will certainly produce the most sincere and fervent love to his fellow creatures. As love to God is the first, so love to man is the second commandment of the moral law. We have our Lord's own authority, for saying it is "like" unto the first; and that love which "worketh no ill to his neighbour," is the "fulfilling of the law." Every one is ready to acknowledge, that love to man is an important branch of practical religion. But many great pleaders for this duty do not sufficiently attend to its in

1 Pet. i. 3, 4.