is at first exceedingly small in the hearts of Chriftians, though by a gradual increase it finally fills the whole heart, and fubdues every thing to itself.-The truth of this idea, however, that holiness is at firft fo exceedingly small, does not reft entirely on fuch a dubious application of fcripture, but is fully evident from several other confiderations :-as, kingdom of grace or real holiness | bly from within ourselves as from without. And the most striking expreffions of a fenfe of finfulnefs, which are recorded in the bible, came from perfons, who had made confiderable progrefs in a holy life. Job, after his trials had proved the reality and holy nature of his religion, fays, "I abhor myself and repent as in duft and afhes:" Ifaiah, after being favored with fome remarkable difcoveries of the majesty of God, cries out, "woe is me, for I am a man of unclean lips :" And Paul, after many years diligent profiting in the fchool of Chrift, exclaims, "O wretched man that I am, who fhall deliver me from the body of this death?" And with this agrees the experiences of Chriftians in all ages: They are at first ready to think, that the victory is accomplished, but they foon learn, that they have but juft entered the conteft.Now if this be true, muft it not be, that they at first estimated their comparative finfulness very erroneously? That their finfulnefs was much greater than they fuppofed, and, on the contrary, the kingdom of grace much fmaller? This argument receives additional force from this confideration, that, during all this time, in which this finfulness had been apparently increafing in their own view, they had been, perhaps, in fact growing in grace; fo that the kingdom of grace in their hearts was, perhaps, never greater, than when they have the greatest fenfe of their own finfulness. How exceedingly fmall, then, must it have been at firft? How fitly is it compared to a grain of mustard feed? 1. Chriftians may continue to grow in grace many years, and yet be far from a state of perfection. That Chriftians ordinarily grow in grace is plain from many paffages in fcripture: "The path of the juft" we read "fhineth more and more until the perfect day" and, "the water, that I fhall give him," fays our Saviour, "fhall be in him, a well of water fpringing up into everlafting life." It is equally plain, alfo, that after a long life of growth in grace Chriftians are very imperfect: Many years after his converfion, the apostle Paul could fay, "O wretched man that I am, who fhall deliver me from the body of this death?" And this perfectly agrees with Chriftian experience: After the longest life spent in the fervice of God, under the greateft advantages, and with the most unwearied application, Chriftians invariably find, that their holy affections are still in a very imperfect fate. And how could this be, unless thefe holy affections were at first exceedingly small. 2. As Chriftians grow in grace they ufually grow in a fenfe of their own finfulness. Our Saviour taught, "if any man fhould put his hand to the plough and -look back, he would not be fit for the kingdom of God;" thereby teaching us to be prepared for unexpected trials, as well proba But how, it is afked, does this agree with the appearance of young converts? Are not their thoughts and affections fixed moft, liverance, are exceedingly thank on fpiritual things at firft? Is not ful to our deliverer, and are very their zeal and engagednefs in re-ready to make him fome grateful ligion, then, the greateft? And how is this confiftent with the idea, that their holy affections are fo exceedingly fmall-In anfwer to this enquiry, the following things may be obferved. 1. The peculiar fituation of young converts puts a remarkable check upon their finful inclinations. This is evidently the cafe under conviction: The courfe of their conduct is then totally altered. Much of their time is now fpent in reading the word of God, in calling upon him in prayer, in attending religious meetings, and in converfing or reflecting upon the concerns of eternity; and this change is not the effect of any real holiness of heart, but merely of those views, which they now have of themselves, and their fituation. Thefe views give a prefent check to all their finful inclinations, and make them appear almoft totally different perfons, from what they were before. And may it not be, that the influence of this check continues for a confiderable time, after the kingdom of grace has been fet up in their hearts? May not, therefore, a confiderable portion of their attention to things of a religious nature be confidered as the effect of this check, rather than the fruit of real holiness? 2. The recent and remarkable deliverance, which they have experienced, is fuch as muft have a peculiar influence upon their natural feelings, and produce, in this way, much of the appearance of true religion. If we have been in any great temporal danger, and experienced a remarkable deliverance, it always has a great effect upon our feelings and conduct. We rejoice exceedingly in our deVOL. III. No. 6. return: And, why should not a deliverance from eternal danger, by the power of God, have a fimilar effect? Chriftians are fanctified but in part, much selfishness ftill remains in them, and, therefore, may we not well fuppofe that a confiderable part of their apparent love for God, and engagednefs in his fervice, is the fruit of felfifhnefs, rather than of true benevolence? 3. The firft zeal and engagednefs of young converts invariably fubfides, after a certain time, and gives place to a calm, fteady and rational obfervance of the divine commands. From this we must fuppofe, either that Chriftians, inftead of growing, do invariably, after a little time, decay; or, that there is much more of the appearance of true religion in young converts at firft, than of the reality. And is not the latter much the moft fcriptural fuppofition ? And is not this fuppofition further countenanced by this, that whenever perfons after conviction attain a falfe hope, they invaria bly have the fame appearance as the real converts? The fame attention to fpiritual things, the fame zeal for God, the fame engagednefs in promoting his cause? But notwithstanding all this, it is not fuppofed that they have in their breafts a fingle fpark of divine grace to light up this appearance, and therefore, when the ferment of their natural feelings has fubfided, all is gone. May it not be, then, that during the first engaged and zealous period of the real converts, true grace or real holinefs in his heart, is like a muftard feed, exceedingly fmall, and, at the fame time, fo greatly obfcuEe red by the rubbish of natural affec-, The obligation of children to be kinď tions, as fcarcely to be perceived. The view which we have taken of this fubject, fuggefts a few important reflections. 1. Young converts have much lefs of true religion, than what they are generally thought to have, or even than what they themselves think that they poffefs. Hence, in their future lives they almoft invariably difappoint both themselves and others. 2. It is exceedingly difficult to diftinguifh real religion, from the working of natural affection. If the greater part of that, which appears in young minds, is to be thrown away, by what marks fhall we diftinguish that which is to be retained and cultivated? Well may Chriftians be directed to work out their falvation with fear and trembling. 3. Young converts fhould be humble. What do they find in themselves, befide the workings of natural affections, under which the fmall feed of grace or holinefs, is almoft entirely hidden. 4. They should be charitable toward old profeffors. If old profeffors are not as zealous and engaged in religion as the young convert appears to be, they are of ten cenfured and condemned, as being in a cold, formal, fifelefs ftate and their performances greatly defpifed. But which pof feffes the greatest share of true religion? Let the young convert learn to be humble, and to esteem others better than himself? 5. True religion does not confift fo much in appearances of zeal and engagednefs in the worship of God, as in a calm, fteady and affectionate obfervance of every duty enjoined in both the firft. and fecond tables of the divine law. EUBULUS. and attentive to their parents, particularly addreffed to those who have parents in the decline of life. SUBJECTS which are wholly practical have their impor tance as well as thofe which more immediately respect doctrines; and cannot be dispensed with, by those who write or speak for the religious inftruction of all claffes, confiftently with declaring the whole counfel of God, and rightly dividing the word of truth. In illuftrating the fubject proposed, the following obfervations may be made : 1. Thofe, who have parents in advanced life, may learn their obligation to be kind and attentive to them, by looking to the example of Chrift. The Saviour was the true light, which lighteth every man that cometh into the world. Every part of his life was an exemplification of the nature of true holinefs. In all his relations to mankind, he did that which was perfectly right and agreeable to God's holy law. The subject before us confines our thoughts to a fingle branch of his conduct; viz. to his treatment of his mother. When fufpended on the cross, he obferved among the fpectators, and ftanding near his crofs, Mary his mother, and his mother's fifter, and Mary Magdalen; and with them alfo John, his beloved difciple and intimate friend. To thefe perfons how affecting, how myfterious was the fcene? The mother of the dying Saviour was now probably a widow, and had been for fome time. Evidence of this is gathered, from its being particularly mentioned by the Evangelift, that he came with his brethren to fee Chrift, when he was the Saviour set a pattern of filial affection. Shall we say, he did this folely for his mother's fake; or fhall we fay, he defigned herein to fet an example, for those who are children, to follow? He did it, no doubt, from a sense of obligation to his mother then advancing towards old age; and what is more important, that he might in this, as in all the tranfactions of his life, be a light to the world. The plain language of his con due to all who ftand in the rela fulfilling his miniftry; that she was present at the marriage in Cana; that she came to be a fpectator of the crucifixion of her fon, without mentioning her husband, in any of these inftances; and particularly that the Saviour, with his dying breath, commended her to the care of John, as if fhe were a woman in a lonely, bereaved ftate. Tho' honored above all women, by being the mother of our Saviour, he was nevertheless fubject to 'like paffions as we all are. She poffeffed natural affection of children is this-Be kind tion, and was, undoubtedly, acquainted with the feelings of a mother's heart. and attentive to your parents in old age. Confider their trials and their wants, and let no exertions be wanting, on your part, to render the evening of their pilgrimage ftate, as eafy and as agreeable as may be. To enforce this idea, the words of the apoftle may be pertinently applied-Let this mind be in you which was also in Chrift Jefus. The argument now used, to inculcate the duty of being kind to aged parents, is calculated and is not cafily evaded. It fuppofes, that a compliance with this duty is neceffary, to give evidence of being a follower of Christ, and cannot be difpeafed with without reproaching the Chriftian character. As a divine perfon, Chrift was without parents, and without beginning; but as God manifeft in the flesh, or as to his human part, he was born of a woman, and was nourished and brought up by an affectionate mother, whom he owned in this relation. For her in her lonely state, he manifefted great kindness. He did not leave the world, until he had made pro-to find its way to the confcience, vifion for her comfortable support. Knowing the anguish of her foul, when fhe faw him agonizing in death on the crofs, he pitied her cafe, and immediately adopted a measure which might adminifter fome relief under her troubles. This appears from John xix. 26, 27. "When Jefus therefore faw bis mother, and the difciple flanding by, whom he loved, he faith unto his mother, Woman, behold thy fan. Then faith be to the difciple, Behold thy mother. And from that hour that difciple took her unto his own home." From the phrafe, "Behold thy fon," many receive the idea that Chrift meant himself; but he evidently had reference to John. He led his mother and beloved difciple mutually to adopt each other, as parent and child. Here 2. The fame duty is ftrongly enforced in the law, and in other parts of feripture. The words of God's holy law are very explicit, which are thefe :-Honor thy father and thy mother, that thy days may be long upon the land, which the Lord thy God giveth thee. Will it be faid, that this commandment has a fole refpect to children in a ftate of minority, and while they are under the immediate control of their parents? That it has refpect to children in a ftate of minority, is readily admitted; but the duty contain the fum of all that truth, that is neceffary to the worship of God, and to our falvation: nor is it lawful for angels or men, to make any alteration thereof, by adding to it, or taking from it; nor hereunto may any ways fuffice, either any antiquity, cuftoms, or human wifdom, judgments, edicts, decrees, councils, vifions, or miracles. In another article they acknowledge, That the holy fcriptures teach us, that in the divine effence, there do fubfift three perfons, the Father, the Son, and the Holy Spirit. In another article, they fay, We believe that man was at firft created, holy and upright, after the image of God; but by his fault fell from that grace which he received; and alienated himfelf from God, the fountain of righteoufnefs, and of all good; and is by nature altogether corrupt, depraved in heart, and hath wholly loft his integrity. In another article, they fay, We believe that all the race of Adam, are infected with that contagion, which we call original fin. In another article, they fay, We believe that out of this univerfal corruption, and condemnation, wherein all mankind are involved; God did, in his eternal and immutable purpose, elect, in Chrift, fome to be delivered, not having refpect therein, to any good works of their own. In another article they fay, We believe that Jefus Chrift, the eternal Son of God, did affume our nature; and that in one perfon, he is both God and man. In the laft article of that confeffion of faith which I fhall here mention, they fay, We believe that God will have the world gov erned by laws, and police, to prove, as it were, bridles, to reftrain the immoral lufts of the world. How different the foregoing confeffion of faith, from the pre. fent creed, and practice of the Romish church! May it not be faid of them, and those who are for fimbolizing with them either in the Romish or in the prefent atheistical, and deistical errors, and delufions, as was to Lucifer of old. Ifai. xiv. 12. How art thou fallen! And when we confider how greatly many among us have deviated from the facred truths, and fimplicity of the gofpel, how proper and neceflary must appear that divine direction, in Rev. ii. 5. Remember therefore from whence thou art fallen, and repent, and do thy firft works. Let those who fet themselves to oppofe religion, which has for ages paft, and will ever be found, to be the greatest ornament, and fundamentally necessary to the well being and comfort of any community; let those who fet themselves to oppofe the word of God; who lightly esteem and reject the holy fcriptures, reckoning them to be falfe, illusory, and needlefs, let fuch, timely and feriously confider, repent and reform, left the fruit of their own doings be recompenfed upon them, as fighting against God, and forfaking their own mercies; as they love their own fouls, and would confult their own higheft, and best intereft and good, and that of their children and fucceffors; let them be perfuaded to renounce what is fo contrary thereto : and let none imagine, and say, that what is so manifeftly evident from the word of God, and the experience of past ages, conducive to man's happinefs and comfort, as |