he changes the proper uses of shame. Instead of being afhamed of the bad, he is ashamed of the good. Shame is an enemy hard to conquer. The convert finds it fo. He feels afhamed at first to be seen by his old companions, in company with the truly pious; or going to a religious meeting-or on his knees praying-or in any way carrying the Crofs of Him whom he has now chofen to be his Mafter. Shame confronts him every where, and gives him to understand that for the most part, religious people are a poor, low, and ignorant fet; that no person of character will affociate with them, &c. The Christian remembers that what is highly efteemed among men is had in abomination with God; that shame after all, is the promotion of fools only. Thus he vanquisheth fhame by the sword of the Spirit, even by the word of the Lord. As foon as fhame is difpofed of, another foe appears-Love of the world. This confifts in a greater attachment to this prefent world, than becomes one who is fo foon to leave it and live for ever in another. As the boy fhould learn what he may need when he fhall become a man, fo fhould the mortal acquire what it may need when it puts on immortality. The natural man is fo ftrongly wedded to earthly objects, that to him the feparation is impoffible. Argument will not effect it. He may he convinced intellectually, that the things of earth are tranfitory and unfatiffying, yet he purfues them eagerly. His feelings may be lacerated by the death of fome beloved relative, and his hopes blafted by the lofs of property, ftill he cleaves to earth. The power of the Almighty alone can help him. He needs a new principle of feeling and of action; even that of faith that overcomes the world. Obtaining this principle, he looks not at the things that are feen, but at those which are unseen. The genuine Christian convert has many conflicts ere he can fet his affections on the things above. Worldly Love oppofes him perfeveringly; in his religious experience; in his felf-denying duties; in his givings, and in his fufferings. The Christian, however, knows that he must conquer that foe, or perifh-therefore he fets himself to meditate upon his duty-he searches the Scriptures-he finds that God's enemies are those who mind earthly things, he wishes not to join them-that the love of the world is hatred to God-if any man love the world, the love of the Father is not in him; and animated by the example of Chrift his Lord, who left heaven for man, he renounces earth for God. He dies to the world and lives to Christ. As a foldier of Jefus he fights under his banners, and comes off more than a conqueror through Him who has loved him. Unbelief is a gigantic foe. He is indeed the champion of all the reft, peculiarly skilful and bold in his attacks. He knows how to fhift his ground adroitly. Sometimes he affails vehemently, denying Chriftianity itself; nay, the very existence of the Almighty, declaring that "God is nature, and that there is no other god," and that "death is an eternal fleep." Thus by one ftroke he would fweep away the being and attributes of the Eternal; the doctrines, promises, and commandments of the word of God, man's responsibilities, and confequent duties. Were this ftroke fucceffful, it would deprive man of all happiness in this life, and of the confolations of hope in the life that is after death. It expels him a fecond time from paradife into a defert where not even thorns and briars fpring up for his fupport. Unbelief, however, does not always act fo boldly. Sometimes he admits the existence of God, and the fubject of religion in general, but denies that man owes duties to the former, or that he is interested in the latter. He will even approve of the form of religion, provided there is no power, no faith, no Holy Spirit in it. Unbelief in this form deftroys thousands of immortal fouls who profess Chrift, yet, not having true faith, in works deny him. He that believeth not fhall be damned. Sometimes unbelief attacks the Chriftian under the garb of benevolence. He pities and deplores moft feelingly, the prefent evils that flesh is heir to. He promises you a terrestrial heaven. But, firft, the prefent order of things must be abolished. All inftitutions, political and religious, must be abrogated. The foundations of society must be broken up-its frame-work diffolved that is to say, a perfect chaos must be made, out of which fhall arife a perfect paradife. You must first pass through a vast howling wilderness where no water is, and then (if indeed your carcafs does not fall in the wilderness) you will be conducted into the promised land. In these ways does unbelief make his onsets, fuiting his methods to the difpofitions of the age, or to the circumstances of individuals. The Christian repels them with the shield of faith, and the sword of the spirit, which is the word of God. He poffeffes the divine word which is full of promises, and that faith which is a deep conviction of things not seen, and the substance or foundation of things hoped for. Therefore he gives no quarter to unbelief; God hath fpoken, it is enough. There is a manfion for him; he will poffefs it. His Saviour has conquered and reigns. He will conquer and reign alfo. He beholds by faith, a glorious manfion, a palm of victory, a fong of triumph, a crown of life. Animated by the profpect, he fights his way through all his foes, and as he fights he fings "The glorious crown of Righteousness, Conqueror through Chrift, I foon fhall rife, |