fierceness, that it is plain they are not principles in the heart meliorating the disposition: but mere notions in the understanding, serving as an occasion of gratifying malignant passions, advancing worldly interests, or rendering men conspicuous among their neighbours: and sensible persons observing this, imbibe strong and fatal prejudices against the truth, through the manifest misconduct of these advocates for it.

3. Even the smallest degree, in which the doctrines of the gospel operate as principles, transforming the soul into their own holy nature, suffices to prove that they have been received with a measure of living faith: yet the Lord hath so arranged his plan, that various circumstances concur, in preventing the believer from deriving a strong scriptural assurance from a feeble effect of truth upon his mind. But in proportion as our principles induce us habitually to "exer"cise ourselves unto godliness," the certainty of the change becomes evident, our faith is proved to be living and to work by love, and the holy Spirit thus witnesses with our "spirits that we are the children "of God:" yet this is generally connected with deep humiliation for the small degree in which we are sanctified.

4. Finally, our rule is perfect, and grace teaches us to aim at perfection: but we are still in a state of warfare and imperfection, in which " repentance to"wards God and faith in our Lord Jesus Christ," will continue to be necessary. "Blessed," then, “are "they, who hunger and thirst after righteousness: for they," and they only, "shall be" eternally "satis "fied."

ESSAY XIX.

The subject continued.

IN stating with brevity, yet with some degree of precision, the peculiarities of the christian temper and character, as produced, under the powerful influences of the holy Spirit, from the seed of divine truth received into the heart by living faith, we shall sometimes be led to deduce coincident parts of them from different principles; some things therefore which were touched upon in the former Essay, may be here again resumed in another, connexion. This will especially be perceived in relation to that subject, with which I shall introduce the delineation of the christian temper, as it more particularly respects our brethren and neighbours; viz.

1. Indifference to the world and the things of the world. Patience, contentment, gratitude, and cheerfulness have been shewn to be the genuine effect of that

1 John ii. 15-17.

confidence in God and submission to his will, which arise from a real belief of the doctrines contained in the holy Scripture: but they receive a collateral support also from just views of the vanity of all earthly things, and the importance of eternity; whilst these are likewise essential to a proper frame of mind and tenour of conduct towards our neighbours. For what is most productive of immorality and mischief among mankind? Does not an inordinate eagerness in the pursuits of worldly objects occasion a vast proportion of the crimes and miseries that fill the earth? This has not only led men idolatrously to forsake God, and wilfully to rebel against him: but it has also prompted them to become the oppressors and murderers of each other, in every age and nation; and thus to fill the earth with "lamentations, and mourning, "and woe." Nor can it reasonably be expected that any effectual remedy will ever be applied to these evils; unless men can be generally convinced, that the objects of their fierce contentions are mere "vanity and "vexation of spirit," and that nobler blessings are attainable. This has been so obvious to reflecting minds, that many sects of philosophers, and the inventors of various superstitions, have in this respect manifestly proposed the same end as christianity does: but the means have been so injudicious and inadequate, that they have only taught their followers to sacrifice one evil propensity to another; and to restrain sensuality or avarice, that they might more advantageously gratify the lust of dominion, or thirst for human applause.

But when the apostle exclaimed, "God forbid that "I should glory save in the cross of our Lord Jesus "Christ;" he subjoined, " by whom the world is cru

"cified unto me, and I unto the world."* The world and every thing in it; "even the lust of the flesh, the "lust of the eye, and the pride of life;" and whatever was suited to gratify the appetites, the senses, the avarice, the ambition, or the vain-glory of man, seemed to him no more attractive, than the distorted defiled countenance of a crucified malefactor: while he was also entirely willing to be looked upon by all worldly men, with that contempt, pity, or aversion which such an object is suited to inspire. Indeed, the doctrines that relate to the incarnation of Christ; the birth of Emmanuel in a stable; his obscure education, and life of labour till he entered on his publick ministry; his subsequent poverty, hardship, reproach and suffering, till he expired a sinless sacrifice on the cross; together with the circumstances of his followers, and the treatment which they met with, are directly suited to mortify every corrupt affection of the human heart, and to create an indifference about all those objects which unbelievers idolize. The doctrine of the cross, when spiritually understood, give us such a view of the deplorable condition into which sin hath plunged our species, and of the hopeless misery to which the most prosperous ungodly man is every moment exposed, as must tend to lower all earthly distinctions in the believer's estimation; and to break the fatal association in his mind between the ideas of happiness and of worldly prosperity: for he cannot but see that a confluence of all earthly comforts does not in the least avail to preserve the possessor from death and hell, or even to

Gal. vi. 14.

keep off the dread of them. That near view likewise, which faith presents to the mind, of the reality and speedy approach of an eternal and unchangeable state, cannot but damp his ardour and abate his assiduity, in pursuing those things which must so soon be left for ever; whilst the substantial possessions, the incorruptible honours, and the unalloyed pleasures, which are proposed to his hope, tend to draw off his affections from "things on the earth," and to fix them "on things above, where Christ sitteth on the right hand "of God."* For, as this globe appears to us, who live on its surface, to be very unequal by the interchange of mountains and valleys, yet, could we rise above it and view these at a distance, such inequalities would appear inconsiderable compared with its vast magnitude; and as we looked down upon it from a still greater and greater distance, they would by degrees entirely vanish from our sight: so, to the carnal mind, the difference between rich, and poor, prince, and beggar, seems immense; but, in proportion as our judgment and affections become spiritual, the disparity diminishes, till the distinction seems wholly to disappear. All are sinners and mortals; all must stand before the impartial tribunal of God; all are under condemnation according to the law; all are invited to accept of the salvation of the gospel; and all must be eternally happy, or miserable, as they are found in the cómpany of believers, or of unbelievers. Thus, in. difference to the world and its honours, friendship, wealth, decorations, splendour and indulgences, whe

* 2 Cor. iv. 18. Col. iii. 1-4.