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to other circumstances and considerations, which it would otherwise be vainglorious to recite. We have the example of the apostle Paul for this. But we ought ever to do it, as he did-evidently with a concern for the honour of our Christian character and profession, rather than with a view to self-exaltation. The apostle, in his second epistle to the Corinthians, says, "in nothing am I behind the very chiefest apostle;" but he immediately adds-" though I be nothing." And in a previous letter to this same church, he had, in the spirit of true humility, told them, "I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God, I am what I am.”

Except in a plea against slander, there are few cases, indeed, in which we should make any attempt to promote our own good name, in any other way than by zeal and activity in doing good. In all cases, the trite maxim is just, "that actions speak louder than words," but in no case is it so applicable as in that which we consider. Selfpraise is even worse than nothingit is a sad blemish in a man of real merit, and is commonly so considered. He who proclaims his own good deeds, will find them far less proclaimed by others, than if he had been entirely silent. Vanity and boasting are like Solomon's dead flies in the ointment of the apothecary; and he might have had a reference to the very case in hand, in adding as he does," so doth a little folly him that is in reputation for wisdom and honour."

2. We are to endeavour to promote our neighbour's good name, as well as our own. We here need no other rule, if we would faithfully apply it, than the general one, of doing as we would be done by. Yet I am ready to believe that this rule is never more frequently and palpably violated, than in the mat

ter of treating our neighbour's character and reputation, as we would wish him to treat our own-The number of those who do this, is, I fear, very small. The violations of the rule will be considered in the following lecture: and in the mean time, in speaking of the positive duty, it may be sufficient to remark, that while we avoid all flattery, as dangerous to our neighbour's virtue, we should prudently and seasonably commend, and sometimes. even applaud him, for worthy actions, that he may be encouraged to continue to perform them; and thus not only preserve, but increase the reputation and influence which he has acquired. A virtuous but diffident youth, by being discreetly commended and encouraged, may be led forward to exertions and usefulness, of which the world might otherwise have been deprived, and which may greatly redound to his own honour and happiness. In like manner, when we perceive any thing in our neighbour which is injurious to his good name, we should apprize him of it with meekness and love. This is sometimes a difficult duty to perform, in such a manner as to do good and not evil. Yet it is one which we must not neglect. The expressions of Solomon on this subject are remarkable-"Open rebuke is better than secret love. Faithful are the wounds of a friend-He that rebuketh a man, afterwards shall find more favour, than he that flattereth with the tongue." Fill your hearts with kindness, and your eyes with tears, my young friends, when you tell a man of his faults, and you will very rarely offend him

Often he will thank and love you for your fidelity.

It is a sacred duty to defend the character of an absent individual, when we know or believe him to be innocent of the crimes, or offences, with which we hear him charged. Silence, in such a case, is really to make ourselves a party

with the false accuser. We ought moreover freely to admit the merit of others, and duly to applaud their worthy deeds: and unless duty forbids, we should be silent in regard to the infirmities and blemishes of those, of whom we have occasion to speak. I have said we should do this, unless duty forbids it; for there may be cases, in which we ought to warn an unsuspicious person of his danger, when we perceive that he is about to put himself into the power of one whom we know it is perilous to trust: and on whatever occasion, when properly called on to declare what we know of a man's character, we ought to do it faithfully. But in all other cases, it is a Christian duty to be silent, in regard to the imperfections of character; and even when mentioned by others, we ought to extenuate them, as much as truth and duty will permit.

The answer of the catechism we consider mentions "witness bearing," as an occasion on which we are "especially" to be cautious of uttering nothing but the truth. As we have heretofore treated of this particular, it is not necessary to enter far into the subject now. But it cannot be improper to remind you, that as a violation of truth is in all cases a heinous sin, so it is one of the most awful kind, when speaking under the obligation of a solemn oath-To prevaricate then, is to make an abjuration of "the help of God"-to renounce all claim to his protection and favour. When called to give testimony on oath, every thing should be said with recollected thought, and every word that is spoken should, if possible, be considered before it is uttered. No wishes or inclinations of our own, no partiality, favour, or affection to a friend, and no dislike or hatred of an enemy-in a word, no prejudice of any kind, should be permitted, so far as we can help it, to give its colouring to what we say "in witness bear

ing." It is the tremendous declaration of the Most High-"I will be a swift witness against false swearers, saith the Lord of Hosts."

WITHERSPOON ON REGENERATION.

(Continued from p. 9.)

I cannot propose to enumerate all the objections, or rather, all the forms in which objections may arise in the sinner's mind, when struggling against conviction; but I shall mention a few of them, and show what it is that must put them to silence.

1. Perhaps the sinner will say, alas! why should the law be so extremely rigorous, as to insist upon absolute and sinless obedience? Hard indeed, that it will admit not of any transgression, any omission, the least slip, or failing or frailty, but pronounceth so severe a sentence, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." But consider, I pray you, what is the law, and who is the author of the law. The sum of all the commandments of the law is, "To love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." Is this unreasonable? or, is it too much? Is he not infinitely amiable, and absolutely perfect? Is he not the just and legitimate object of supreme love? Is not every defect of love to God essentially sinful? and can it be otherwise considered? He is a God of truth, who will not, and who cannot lie. He must therefore assert his own majesty and right, and say, as in the prophet, "Is there a God besides me? yea, there is no God; I know not any." A discovery of the glory of God at once silences this objection, and shows that he asks but his due; and as he is the unchangeable God, any † Is. xliv. 8.

Gal. iii. 10.

abatement in the demands of the law, not only would be unreasonable, but is in truth impossible.

2. Again the sinner will perhaps say, "But why should the sentence be so severe? The law may be right in itself, but it is hard, or even impossible for me. I have no strength: I cannot love the Lord with all my heart. "I am altogether insufficient for that which is good." Oh that you would but consider what sort of inability you are under to keep the commandments of God! Is it natural, or is it moral? Is it really want of ability, or is it only want of will? Is it any thing more than the depravity and corruption of your hearts, which is itself criminal, and the source of all actual transgressions? Have you not natural faculties, and understanding, will, and affections, a wonderful frame of body, and a variety of members? What is it that hinders them all from being consecrated to God? Are they not as proper in every respect for his service, as for any baser purpose? When you are commanded to love God with all your heart, this surely is not demanding more than you can pay for if you give it not to him, you will give it to something else, that is far from being so deserving of it.

The law then is not impossible, in a strict and proper sense, even to you. Let me next ask you, is it unreasonable? Does he ask any more than all your hearts? and are they not his own? Has he not made them for himself? If not, let any rival rise up and plead his title to a share? Does he ask any more than that you should love him supremely and is he not every way worthy of your love? If he commanded you to love what was not amiable, there would be reason for complaint. By tracing the matter thus to its source, we see the righteousness and equity of the divine procedure, and that the law of God is eternal and immutable, as

his own nature. Wherefore, "let God be true, and every man a liar." All the attempts to impeach his conduct as severe, only tend to show the obliquity and perverseness of the depraved creature, and not to diminish the excellence of the all-glorious Creator.

While men continue slaves to

sin, it is absurd to suppose they should acquiesce in their Maker's authority: but so soon as any person discovers the infinite amiableness of God, and his obligation to love and serve him, his mouth will be immediately stopped, himself and every other sinner brought in inexcusably guilty. He will see that there is nothing to hinder his compliance with every part of his duty, but that inward aversion to God, which is the very essence of sin. It is of no consequence what your natural powers are, whether those of an angel or a man, a philosopher or a clown, if soul and body, and such powers as you have, are but wholly devoted to God. Do you say this is impossible? where then lies the impossibility of it, but in your depraved inclinations?

But we have not yet done with the objections; the most formidable of all is behind. Perhaps the sinner will say, how unfortunate soever this inclination may be, I brought it into the world with me. I derived it from my parents; it is my very nature; I am not able to resist it. This brings in view a subject far more extensive than to admit of being fully handled here. We may also easily allow, that there is something in it beyond the reach of our limited capacity: but whatever be the nature and effects, or manner of communicating original sin; whatever be the use made of it, in accounting for events as a general cause; if any voluntary agent hath nothing to offer in opposition to the strongest obligation, but that he finds himself utterly unwilling to obey, it seems to be an excuse of a very extraordinary

kind. We are sure that no such excuse would be accepted by an earthly lawgiver; nor have we the least reason to think any more regard will be paid to it by Him" who judgeth righteously."

In this, as in most other things, there is a wide difference between the sentiments of a hardened and a convinced sinner. The first, who hath no just view of the guilt of his actual transgressions, is always prone to extenuate them, by introducing original sin as an excuse for his conduct: but a sinner, truly convinced of the evil of his felt and experienced enmity against God, makes use of his early and original depravity for his further humiliation. Thus the Psalmist David, when under the exercise of penitence for the complicated crimes of adultery and murder, expresses himself as follows: "Behold, I was shapen in iniquity, and in sin did my mother conceive me."* In whatever way it was first introduced, it is certain that all aversion and opposition to God must be evil in itself, and the source of misery to him in whom it dwells; for all that "are afar off from him" shall certainly perish; and all that continue unlike to him must depart from him. Without perplexing ourselves with debates about the propriety or meaning of the imputation of Adam's first sin, this we may be sensible of, that the guilt of all inherent corruption must be personal, because it is voluntary and consented to. Of both these things, a discovery of the glory of God will powerfully convince the sinner. When he seeth the infinite beauty of holiness, and the amiableness of the divine nature, he cannot forbear crying out of himself, "Wo is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts."t

• Ps. lit 5.
† Isa. vi. 5.
VOL. IX.-Ch. Adv.

As the impurity of his heart, so the irregularities of his life, will stare him in the face: they never appear so hateful, as when brought into comparison with the divine holiness; and if he "essay to justify himself, his own mouth will condemn him" as guilty from choice.

Once more, the same view will effectually confute, and show the vanity of those pretensions which are derived from our own imperfect and defective obedience. When conviction first lays hold of a sinner, however vain the attempt, he has still a strong inclination that righteousness "should come by the law." This is not wonderful; for in no other way can he himself have any title to glory, and a thorough renunciation of all self-interest, is too great a sacrifice to be made at once. Hence he is ready to look with some measure of satisfaction on those who have been greater sinners than himself, and secretly to found his expectation of pardon for those sins he hath committed, on the superior heinousness of those from which he hath abstained. Hence also he is ready to hope he may make sufficient atonement for his past sins by future amendment: but a discovery of the holiness of God, and the obligation to love him "with all the heart, and soul, and strength, and mind," soon destroys this fond imagination. It shows him that he can at no time do more than his duty; that he never can have any abounding or soliciting merit: nay, that a whole eternity, so to speak, of perfect obedience, would do just nothing at all towards expiating the guilt of the least sin. But besides all this, the same thing shows him, that his best duties are stained with such sins and imperfections, that he is still but adding to the charge, instead of taking from the old score; for "we are all as an unclean thing, and all our righteousnesses are but as filthy rags; and we all do fade as a leaf, and our iniquities, like the wind, I

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NOTES OF A TRAVELLER.
(Continued from page 15.)

Geneva, Switzerland, August 23, 1828. Saturday. We busily occupied ourselves last evening, and early this morning, in rambling through the city, in order that our future recollections of this visit might be more distinct and particular. Geneva must be interesting to travellers of almost every description, from the number of distinguished men in all departments of knowledge, connected with it either by long residence or by birth. Not to mention heathen and profane writers, here lived Calvin, Beza, Pictet, Prevost, Necker, Bonnet, Turretin, De Stael, the Saussures, and many others. In the early history of

electricity, when the Abbe Nollet travelled through Europe to examine the wonderful effects of medicated tubes, which transpired odoriferous substances when excited, he was here convinced of the folly of his inquiry, and discovered a rational method of introducing that wonderful agent into the healing art. I mention this last circumstance, because it first induced me to read about Geneva, when a boy.

A very few of the streets are neat, airy, or well built. Attached to the front of many of the houses, there is a wooden gallery or shed, no doubt intended as an ornament

for we could not discover ourselves, or hear from others, that this appendage was designed for any use. Like the old houses and

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