jectors in

Christian's hope is founded, not on the speculations or the strength of man, but on the declaration of Him who cannot lie, on the power of Omnipotence.

We learn from the Scriptures that it is one main part of the operations of the Holy Spirit, to implant those heavenly principles in the human mind, and to cherish their growth. We are encouraged to believe, that in answer to our prayers, this aid from above will give efficacy to our earnest endeavours, if used in humble dependence on divine grace. We may therefore with confidence take the means which have been suggested. But let us, in our Unreasonturn be permitted to ask our opponents, able conduct have they humbly and perseveringly ap- of our 05

Obplied for this divine strength? or disclaim- the present ing that assistance, perhaps as tempting instance. them to indolence, have they been so much the more strenuous and unwearied in the use of their own unaided endeavours; or rather have they not been equally negligent of both? Renouncing the one, they have wholly omitted the other. But this is far from being all

. They even reverse all the methods which we have recommended as being calculated to increase regard; and exactly follow that course which would be pursued by any one who should wish to reduce an excessive affection. Yet thus leaving untried all the means, which, whether from Reason or Scripture, we maintain to be necessary to the production of the end, nay using such as are of a directly opposite nature, these men presume to talk to us of impossibilities! We may rather contend that they furnish a fresh proof of the soundness of our reasonings. We lay it down as a fundamental position, that speculative knowledge alone, mere superficial cursory considerations, will be of no avail, that nothing is to be done without the diligent continued use of the appointed method. They themselves afford an instance of the truth of our assertions; and while they supply no argument against the efficacy of the mode prescribed, they

acknowledge

a

acknowledge at least that they are wholly ignorant of any other.

But let us now turn our eyes to Christians of a higher order, to those who have actually proved

the truth of our reasonings; who have not Appeal to fact in proof of only assumed the name, but who have posour former sessed the substance, and felt the power, of positions.

Christianity; who, though often foiled by their remaining corruptions, and shamed and cast down under a sense of their many imperfections, have known in their better seasons, what it was to experience its firm hope, its dignified joy, its unshaken trust, its more than human consolations. In their hearts, love also towards their Redeemer has glowed; a love not superficial and unmeaning, but constant and rational, resulting from a strong impression of the worth of its object, and heightened by an abiding sense of great, unmerited, and continually aceumulating obligations ; ever manifesting itself in acts of diligent obedience, or of patient suffering. Such was the religion of the holy Martyrs of the sixteenth century, the illustrious ornaments of the English church. They realized the theory which we have now been faintly tracing. Look to their writings, and you will find that their thoughts and affections had been much exercised in habitual views of the blessed Jesus. Thus they used the required

What were the effects? Persecution and distress, degradation and contempt in vain assailed them-all these evils served but to bring their affections into closer contact with their object; and not only did their love feel no diminution or abatement, but it rose to all the exigencies of the occasion, and burned with an increase of ardor; even when brought forth at last to a cruel and ignominious death, they repined not at their fate; but rather rejoiced that they were counted worthy to suffer for the name of Christ. The writer might refer to still more recent times, to prove the reality of this divine principle. But lest his authorities should be disputed, let us go

to

means.

to the Apostles of our Lord; and while on a cursory perusal of their writings, we must acknowledge that they commend and even prescribe to us the love of Christ as one of the chief of the Christian graces; so on a more attentive inspection of those writings, we shall discover abundant proofs, that they were themselves bright examples of their own precept; that our blessed Saviour was really the object of their warmest affection, and what he had done and suffered for them, the continual subject of their grateful remembrance.

SECT. III.

Inadequate Conceptions concerning the Holy
Spirit's Operations.

THE disposition so prevalent in the bulk of nominal Christians, to form a religious system for themselves, instead of taking it from the word of God, is strikingly observable in their scarcely admitting, except in the most vague and general sense, the doctrine of the influence of the Holy Spirit. If we look into the Scriptures for information on this particular, we learn a very different lesson. We are in them distinctly taught, that "of ourselves we can do no"thing;" that "we are by nature children of wrath," and under the power of the evil spirit, our understandings being naturally dark, and our hearts averse from spiritual things; and we are directed to pray for the influence of the Holy Spirit to enlighten our understandings, to dissipate our prejudices, to purify our corrupt minds, and to renew us after the image of our heavenly Father. It is this influence which is represented as originally awakening us from slumber, as enlightening us in darkness, as "quickening "us when dead*" as " delivering us from the power "of the devil," as drawing us to God, as "translating us into the kingdom of his dear Sont," as creating us anew in Christ Jesus +," as "dwelling

3

*

Eph. ii. 1. 5.

+ Col. i. 13.
E

+ Ephes. ii. 10.

"in

an

" in us, and walking in us*;" so that “ putting off “ the old man with his deeds,” we are to consider ourselves as having put on the new man, which is “ renewed in knowledge after the image of Him that “ created him t;" and as those who are to be “ “ habitation of God through the Spirit I." It is by this Divine assistance only that we can grow in Grace, and improve in all Holiness. So expressly, particularly, and repeatedly, does the word of God inculcate these lessons, that one would think there was scarcely room for any difference of opinion among those who admit its authority. Sometimes (a) the whole of a Christian's repentance and faith, and consequent holiness, are ascribed generally to the Divine influence; sometimes these are spoken of separately, and ascribed to the same Almighty power. Sometimes different particular graces of the Christian character, those which respect our duties and tempers towards our fellow-creatures, no less than those which have reference to the Supreme Being, are particularly traced to this source. Sometimes they are all referred collectively to this common root, being comprehended under the compendious denomination of the Fruits of the Spirit.” In exact correspondence with these representations, this aid from above is promised in other parts of Scripture for the production of those effects; and the withholding or withdrawing of it is occasionally threatened as a punishment for the sins of men, and as one of the most fatal consequences of the Divine displeasure.

The Liturgy of the Church of England strictly agrees with the representation, which has been here given of the instructions of the word of God.

SECT. IV.

:

Mistaken Conceptions entertained by nominal Chris

tians of the Terms of Acceptance with God. IP it be true then, that, in contradiction to the plainest dictates of Scripture, and to the ritual of our established Church, the sanctifying operations of the Holy Spirit (the first fruits of our reconciliation to God, the purchase of our Redeemer's death, and his best gift to his true disciples,) are too generally undervalued and slighted; if it be also true, that our thoughts of the blessed Saviour are confused and faint, our affections towards him languid and lukewarm; little proportioned to what they, who at such a price have been rescued from ruin, and endowed with a title to eternal glory, might be justly expected to feel towards the author of that deliverance; little proportioned to what has been felt by others, ran-> somed from the same ruin, and partakers of the same inheritance: if this, let it be repeated, be indeed so, let us not shut our eyes against the perception of our real state; but rather endeavour to trace the evil to its source. We are loudly called on to examine well our foundations. If any thing be there unsound and hollow, the superstructure could not be safe, though its exterior were less suspicious. Let the question then be asked, and let the answer be returned with all the consideration and solemnity which a question so important may justly demand, whether, in the grand concern of all, the means of a sinner's acceptance with God, there be not reason to apprehend, that the nominal Christians whom we have been addressing, too generally entertain very superficial and confused, if not highly dangerous notions? Is. there not cause to fear, that with little more than an indistinct and nominal reference to Him who “bore "" our sins in his own body on the tree," they really rést their eternal hopes on a vague, general persuasion of the unqualified mercy of the Supreme Being; or that, stili more erroneously, they rely in the main,