fideration of these things, implies with the fulness of God-even all the things of Chrift and of God which are contained in the glorious truths and precious promifes of the gofpel. The Comforter, in performance of his office work brings these things to their remembrance, when needed, and fo opens, applies and enforces them, that believers are fupported and ftrengthened, and built up in holinefs and comfort to eternal life. From thefe obfervations relative to the way and means by which the Spirit of God communicates comfort to his people, and the fources from which it is derived, the true nature of Chriftain comfort appears. It is of a divine and holy nature. It implies the exercife of gracious affection; and, fo far as it is really experienced by any perfon, affords certain evidence of an intereft in Christ. Many have had what they indeed called Chriftian comfort; but it was not the comfort of the Holy Ghoft, nor fuch as to af ford any evidence of a union of heart to the divine character. They have had high and rapturous emotions, arifing from a fuppofition that God has pardoned their fins and become their reconciled God and Father-a comfort-Nor has his truth or faithfulwhich every finner may have who can flatter himself that he is thus lafe, though his heart may be unrenewed, and totally unreconciled to the true character of God. But the comfort of the Holy Ghoft, being a fruit of the Spirit, is of a holy nature, and neceffarily implies an holy tafte. The fources from which it is derived, or the objects in view of which the mind is delighted and ftrength nefs failed. To take up the cross and follow Chrift, involves many forrows and trials, yet according to his promife we have a comfort and fupport under them-a joy and peace in God, which the world cannot give nor take away. "For as the Jafferings of Chrift abound in us, fo our confolation alfa aboundeth by Chrift." PHILOS. ened, are the things of God-the Thoughts on the finger's controverfy divine perfections and government. with God. HAT men have a contro, But to be delighted, itrengthened Tverly with God is abund and comforted by a view or con So long as they remain in this miftake, it will be as impoffible to convince them, that they are en antly taught by his word. The fame is fairly inferred, from the evil of their doings. The apoftolic exhortation would be perti-emies to God, as that they directnent on no other ground: 2 Cor.ly hate themfelves, which they v. 20. Now then we are ambassa- know is not true. Numbers who dors for Chrift; as though God did feemed to themfelves at peace befeech you by us, we pray you in with God, while under this mifCbrifts flead be ye reconciled to God. take, have been afterwards convinced, that they had been making lies their refuge. The fubjects of divine grace were once enemies; for they were by nature children of wrath, even as others. Accordingly faith the apoflle to the Colofs. i. 21. And you, who were fome time alienated, and enemies in your mind by wicked works, yet now hath he reconciled. The fame apoitle to the Romans fays, The carnal mind is enmity against God. But multitudes, who yield fome general affent to the truth and importance of revealed religion, have never been convinced, that they were enemies to the true character of Jehovah, and thence engaged in an unrighteous controverfy with him. This, however, may be true in fact, tho' they never were convinced of it; and even tho' they imagine, that their whole heart is right with God. Men are naturally blind to themfelves. It is an high attainment, for any one, to know the plague of his own heart. Men are liable to remain ignorant of their controverfy with God, by thinking him altogether fuch an one as themselves. To think thus of God is natural to all men, as fin`ners. In this mistake they would always continue, unlefs it were rectified, by a conviction of the truth. Men are often kept in blindnefs, as to their controverfy with God, and the enmity of their heart towards him, by a groundless perfuafion of his love to them, and that this love will, eventually, fecure their happiness. The ground of controverfy, on the part of men, is a fupreme regard to their own intereft. It is fimilar, in this refpect, to all thofe controverfies among men, which originate in their selfish paffions and lufts. Men have need only to be apprized of the truth, as to the real character and purpofes of Jehovah, to fee and know, that their hearts are in direct oppofition to him, and his holy gov ernment. The truth of this may be illuftrated by the following fi militude. A perfon, in whofe vicinity I live, and who unites the moft amiable character with all the requifite means of doing good, has a claim on me, to a certain amount. The fum due is not beyond my ability to pay, at any time, were I honeftly difpofed. He notifies me of his claim, and that the payment cannot be dispensed with. I acknowledge his claim, in words, but ftill delay the fatisfaction; yea, am difhoneft enough to harbor a fecret purpose of defrauding him out of the whole. This I refolve to do, at leaft fo long as it can be done, with fafety to my per fon and intereft. My creditor, mean while, finds motives to improve every occafion, for fhowing me kindness. Thefe are daily furnished, by numerous wants of mine, which he is careful to relieve, though unafked. From all this I infer, that, however juft dulgent creditor has acted like himfelf,-from the pureft motives, and in a manner, which all honest minds must approve. I, too, am the felf fame character, and governed by the fame motives as before. The apparent change, in my feelings and conduct, is a genuine refult of the fame motives, under the prefent change of circumftances. Loving myfelf fupremely, which is the fource of every unrighteous controverfy, I am full of diflike and enmity. Yea my feelings become implacable, to fuch a degree, that, with fufficient power, I would not merely defraud him of his due, but fpoil him of all he poffeffes, and enrich myself, by his entire ruin. The only reafon, fairly affignable is, that my creditor will not facrifice, to my felfifh and difhoneft withes, what can be no longer difpenfed with, confiftently with juftice to himself, and with benevolence to the multitudes, who are always dependant on his charity. his claim, and whatever he may till fay of its being indifpenfible, he is fecretly determined to let it remain unfatisfied, yea, to difpenfe, at laft, with both principal and intereft. Under thefe circumftances, and miftaking his true character, I feem to have great refpect for him, and often peak of him accordingly. I would refent a fuggeftion of being at variance with him, or even of harboring the feeds of an unfriendly thought towards him, in my heart. The time comes, however, when my creditor can no longer forbear, confiftently with his extenfive views of doing good, and promoting the general happinefs. He is hence led to take fuch measures as convince me, that he feels himself wronged by my delays, and that his claim, fo far from being relinquished, muft be fatisfied; that in cafe of refufal I must meet a profecution at law, which will involve me in expenfe and ruin. I now difcover, for the first time, that the whole of my feeming refpect, and fenfe of obligation, were founded in a false idea, that my indulgent creditor had too much partiality for me and my intereft, ever to enforce his claim. But no fooner am I convinced of the truth, than all my former feelings give place to refentment and oppofition. I labor to obliterate a fenfe of paft obligations, and to think myfelf juftifiable, in pouring out complaints of hard ufage. My firft ftep is to find means of defence; yea I am refolved that his claim Thall be realized, only at the enduring up unto themselves wrath, of the law. It is now decided, that in the abufc of them. But let I have a controversy with him, in the light break in upon their conearnest. It is remarkable too, fciences, fo as to fhow them the that all this takes place, without truth of facts; let them fee, that the leaf change of character, on either the meafures bis infinite benevofde. My generous and long in- lence is taking, to promote his The application of this fimilitude is plain and eafy. Miftaking at once the character of God, and their own, men ufually flatter themfelves, that they are at peace with him. They are too pure in their own eyes, and withal too blind to the plague of theirown hearts, to admit, as poffible, that thefe fhould be fraught with enmity against him, though they defraud him every moment of his due. They can even imagine themfelves well affected towards God, and very thankful under the receipt of his mercies, while treaf own glory and the happiness of his holy kingdom, must be deftructive of all their selfish schemes and hopes; that he has not remitted his claims to their whole hearts; that he holds them guilty and condemned, and for ought they have prefent reafon to hope, will treat them as veffels of wrath, fitted for deftruction; yea, that there is no hope for them, but in his fovereign and uncovenanted mercy;-let all this be realized, and the conviction will be inevitable, that theirs is the carnal mind, which is enmity against God. Of all this multitudes are, one time or other, convinced, to their confufion and difmay. Of this all muft be convinced in time, or by the light of eternity, when there will be no hope. In the view taken of this fubject, we fee the fource of all the oppofition which is felt, and often expreffed, to the diftinguishing and holy doctrines of the gofpel. We here fee the only fource of oppofition to the doctrines of divine decrees, election, fovereignty, and diftinguifhing grace. Thefe are doctrines revealed and clearly taught, in the word of God. As fuch they belong to men. Were men's hearts right with God,-were thefe filled with that difinterefted and holy love, which is the fulfilling of the law, fuch doctrines would be their rejoicing and hope. Did men love God with all the heart and repofe anfwerable confidence in the perfect wifdom and holinefs of his government, they could find no objection to his having foreordained whatfoever cometh to pals; or to his working all things after the counsel of his own will. They would, in like manner, acknowledge his right of doing what he will with his own, and be pleafed, that he should have mercy on whom he will have mercy. Knowing that all might otherwise be loft, the coming and work of Chrift notwithstanding, they would be glad, with exceeding joy, that God had, from the beginning, chofen fome of mankind to falvation, through the fanctification of the Spirit and belief of the truth ;-that these fhould in due time be called, with an holy calling, and be to the prife of the glory of his grace. In the diflike, which is manifefted to thefe doctrines, we may fee and know men's oppofition of heart to the true character of JEHOVAH, any profeffions of the contrary notwithflanding. So We further fee, in the light of this fubject, the fearful danger men are in of making lies their refuge, and thence being deceived, to their utter destruction. long as they make shift to quiet their minds, with misapprehenfions of the attributes and defigns of God, they will never embrace the truth, as it is in Jefus. This they will never do, nor feel the need of doing, till made acquainted' with the existing controverfy between God and them. Hence, how important to be thoroughly convinced of the truth! The gofpcl reconciliation will otherwife be foolifhnefs to them, and thence be defpifed and neglected. As a proper and neceffary mean of convincing men of the truth, of what vaft importance, to exhibit the attributes and government of the bleffed Jehovah, by the light of his word, and with these the glorious and diftinguishing doctrines of his grace! These are often made the wifdom and power of God, to the falvation of fouls. Though they fail of this effect on multitudes, every mouth will be ftopped, the impenitent have no cloak for their fins, and God be | prophecy, a general account of glorified in their juft punishment. Hence finally, how vaft the duty and importance of reconciliation to God! Without this, there can be no peace nor falvation to the wicked. Without this, they could not enjoy a moment's happinefs, though God fhould admit them to dwell, eternally, in the prefence of his glory! Continuing their controverfy with him, they muft ere long fuffer the dire execution of the fentence, which is written for their admonition, But thofe mine enemies, who would not that I fhould reign over them, bring hither and flay them before me. TROPHIMUS. the world from the time in which it was written, to the final judg ment: yet the prophecies are defignedly wrapped up in figurative language, and are fo general, that it is evident it never was intended to afford mankind a knowledge of future events in detail, or enable us to foreknow what is to be the event of wars, or the fate of particular nations, what herefies will prevail, or in what ages and nations they will fspread, and perhaps it does not furnish us with fufficicnt information to decide the precife time, when the more remarkable events, which are foretold, fhall be accomplished. Mankind have a strong propenfity to The ufes, defigns and inftructions of pry into future events; this apthe book of Revelation. AN ANY people confider the book of Revelation fo myfterious and intricate, that they expect they can obtain very little, if any ufeful inftruction from it. All appearsquite unintelligible, except that which is written in the beginning, to the feven churches of Afia: They find no ufe for the reft. Yet all, who acknowledge the divine authenticity of the holy fcriptures, must admit, that this book was given us by God; and certainly, no part of it was given us in vain. We can by proper application, obtain that inftruction from it, which the moft High intended to furnish. We ought not therefore to lay it afide as useless, -as a book from which we can obtain no valuable instruction, efpecially as in the book itfelf, we are called upon to attend to it, and are affured that he is bleffed, who readeth and heareth and keepeth the prophecies of this book. This book contains by way of pears by the idle attention which they have paid to aftrology, omens, and familiar fpirits in former ages, and to gypfies, noifes, dreams and unfortunate days, at the present. And it is poffible that many people, when they read this holy book, confult it with a view to learn the fortune of nations, and the particular time when particular events will take place. Many have undertaken by their interpretations of this book, to tell the fortune of the world, have given their predictions with much affurance, and found themselves difappointed. Others having fearched it for the fame purpofe, have been convinced that it would not anfwer their defign, and have therefore rafhly concluded that it was of little use. This is probably the true reafon why fo many neglect the ftudy of this book, as if no advantage could be derived from it. But is this a juft conclufion? Is it true, that because we cannot foretel future events by it in particular detail, that it is of no use? Or because we cannot un |