crite, which springs from ignorance, pride, and presump tion. We are therefore exhorted "to rejoice in the "Lord always;" and all our enfeebling dejection and sorrow are the consequences of living below our privilege, and coming short of our duty, in this as well as in other respects. Especially we forfeit and mar this joy, when we grieve the Spirit by our misconduct, or quench his holy influences by cleaving to the world, or by inexpedient self indulgence ;* so that the apostle exhorts Christians, "not to be drunk with wine, wherein is excess," (from which others seek exhilaration, and relief in trouble,) "but to be filled with the Spirit."† VII. It is the believer's privilege " to be kept by the "power of God, through faith unto salvation." The actual comfort of this privilege must indeed depend on our scriptural evidence, that we are true believers; as other men can persevere in nothing, except either ungodliness or hypocrisy. So long therefore as a man *doubts, whether he be indeed regenerate, he cannot take the comfort of God's promises; for he cannot know, that they belong to him; and whatever tends to bring his character into suspicion must proportionally interrupt his confident hope of final victory and triumph; which is only intended to encourage the valiant soldier, when strenuously resisting his enemies, and "fighting the good "fight of faith." The words of our Lord however are decisive on the point in question. "My sheep hear (6 my voice, and I know them, and they follow me; and "I give unto them eternal life; and they shall never per"ish; neither shall any one pluck them out of my hand. "My Father, which gave them me, is greater than all, “ and no one (sdu) is able to pluck them out of my Fa"ther's hand. I and my Father are One." "The wa "ter, that I shall give him, shall be in him a well of wa"ter, springing up unto everlasting life.", "Fear not, lit"tle flock, for it is your Father's good pleasure to give 66 you the kingdom." The apostle assures us, that "no"thing shall ever separate believers from the love of God * Eph. iv. 30. 1 Thess. v. 19. †Eph. v. 18. +1 Pet. i. v. x. 27-30. "in Christ;"* and enumerates a variety of those particulars, which principally endanger them, in the most energetic and triumphant language, in confirmation of his doctrine. The Lord hath "made with them an "everlasting covenant," and hath engaged, that "he "will not turn away from them to do them good; and "that he will put his fear into their hearts, that they "shall not depart from him ;" and this covenant he hath ratified with an oath for the strong consolation of the heirs of promise; even the oath, which we sware to Abraham, that in blessing he would bless him, notwithstanding all possible obstructions and objections.‡ Indeed, "having chosen them in Christ before the foun"dation of the world, and quickened them by his grace, "when dead in sin ;" it might reasonably be expected, that the same sovereign and everlasting mercy would influence him to keep them to complete salvation, by strength, proportioned to all their trials and temptations. We might likewise mention, as separate privileges, the assurance," that all things work together for good to "them that love God," and combine to promote their everlasting advantage, however painful or humiliating for the present; so that they are more than conquerors: over every enemy, and enriched by all their assaults; that death is their friend, and his dreadful stroke proves their greatest gain ;§ and that the EVERLASTING GOD IS THEIR PORTION, and their all-sufficient and all-satisfying felicity. But here silent contemplation best becomes us; and with this we will close these hints on a subject, that is nearly inexhaustible. Enough has been said to shew, that true wisdom consists in leaving, venturing, or suffering, any thing to secure such advantages; and in giving diligence to possess the assurance, that they belong to us; that, if we lived up to our privileges, "the joy of the "Lord would be our strength" for every service; and Rom. viii, 35-39, 2 Sam. xxiii. 5 Jer. xxxii. 38-40. Ps. ciii. 17. İs. liv. 9, 10, 17. + Heb. vi, 16-18. § Rom. viii. 28-31. 1 Cor. xv. 55-58. с our cheerfulness and conscientiousness would concur in adorning the doctrine of God our Saviour;" and that our dejections arise not from our religion, but from our want of more faith, hope, love, and all those things, in which true godliness consists. ESSAY XVIII. On the dispositions and character, peculiar to the true believer. WHEN our Lord concluded his pathetic exhortas tions to his disconsolate disciples, just before his crucifixion, by a comprehensive prayer for them; he made this one of his petitions to the Father in their behalf, "Sanc"tify them through thy truth; thy word is truth;" and the scriptures always represent divine truth, as the seed in the believer's heart of every holy disposition; the graft, through which "the tree is made good and its fruit "good;" and the mould, into which the soul is cast, and from which it receives its form and exact impression, as the metal is fashioned by the artist's skill. So that we are not only "justified by faith," but also" sanctified by "faith." The doctrine of Christ dwells in the regenerate soul, as an operative, transforming principle, producing a peculiar state of the judgment, dispositions, and affections, in proportion to the degree, in which it is understood and believed. This may properly be called the Christian temper. It is the exact counterpart of the truths, by which it is produced; it discriminates the real believ * John, xvii. 17. † Rom. vi. 17. + Acts, xxvi. 18. er from all other men; and it constitutes the standard of our proficiency in vital godliness, of our "growth in grace, "and in the knowledge of our Lord and Saviour Jesus "Christ." Alas, a great part of the acquaintance, that most of us have formed with the truths of revelation, is merely notional; and if we do not perceive the genuine nature and tendency of the doctrines, to which we assent, they must fail to exert their transforming efficacy upon our hearts. Thus "knowledge puffeth up," even when the things known are evidently suited to produce the deepest humility; and though they never fail to have this effect, where they are received by a living faith, as the nutriment and medicine of the soul. It may therefore be proper to consider more particularly those dispositions and affections of the mind, which constitute the appropriate temper and character of the true believer; adverting, as we proceed, to those truths, by which they are produced and nourished; and endeavouring to distinguish between the lamented failures and imperfections of the upright, and the allowed and indulged evils of the mere hypocrite, or self-deceiver. I. Then, humility may be considered, as most essential to the Christian temper, and as radical to every other part of it. The believer's principles continually present before his mind the greatness and majesty of God, and the comparative meanness of all creatures; which cannot fail to abate his natural propensity to self-importance and self-exaltation, and to make him feel himself to be as nothing before the infinite Creator. Having received his being, and all he is and possesses, from the hand of the Lord, and holding every thing in the most absolute dependence on him; he cannot consistently "glory, as "though he had not received them." He knows that every benefit lays him under obligation; that every talent demands a proportionable improvement; and that he must shortly be turned out of his stewardship, and required to give an account of it; and he is conscious, that he has not made suitable returns to his benefactor, or due improvement of his talents. This teaches him, that all those things, of which he has been tempted to be proud, ought to cover him with shame, and increase his humility; for they have all proved occasions of additional transgressions, and thus call upon him to repent, and deprecate the wrath of his offended Benefactor. His principles also lead him to compare his conduct with the perfect law of God, and not with the examples and maxims of this sinful world; and to condemn every deviation from that strict and spiritual rule, even in thought or inclination, as sin, and as deserving the Lord's displeasure and abhorrence; so that every part of his past and present behaviour suggests to him reasons for self-abasement; for sin mixes with and defiles even his best duties, and he feels his need of repentance, of mercy, and of the atoning blood, in every action of his life. He is deeply convinced, that "it is of the "Lord's mercies he is not consumed;" all his hopes of acceptance and happiness spring from faith in the Lamb of God, and in his expiatory sacrifice; and he receives every comfort, not only as the gift of the Lord's bounty, but as purchased by his Redeemer for an helldeserving sinner. And how can he, who lives under the influence of these principles, be proud of his possessions or attainments? He dares not venture even to the mercy-seat of his forgiving God, except in the name of his beloved Son; and he deems it a precious favour, that he may be allowed thus to pray for mercy and salvation. Indeed he cannot in general but perceive, that he differs from ungodly men, and from himself in former years; but he knows that this difference is the effect of a divine influence on his mind; so that he sees abundant reason for thankfulness on this account, but none for pride and self-complacency. Nay, he is sensible, that he hath been kept from gross immoralities, through which numbers are made eqully mischievous and wretched, by a divine interposition, in various ways restraining him from listening to temptation, or following the devices of his own heart; so that his preservation from the most destructive enormites is rather an occasion for gratitude, than for self-preference; whilst his misconduct in less scandalous instances seems to him to be baser, when compared with his advantages, than the crimes of the unhappy outcasts from human society. As he frequently and carefully views himself in the glass of the holy law, and diligently compares his whole |