for mercies inestimable, inexpressible, and unmerited, keeps pace with his hope of acceptance; and he cannot but most earnestly inquire, "what he shall render to the Lord for all his benefits?" The same views produce zeal for the glory of God, and the honour of the gospel; and the believer is habitually disposed to consider what effect his conduct may have on the minds of men in this respect; whence humiliation, circumspection, and care to improve his talents, must always arise. In all these affections and dispositions, there will be a particular regard to the person of Christ, as One with the Father and the divine spirit, and the equal Object of all love, confidence, honour, gratitude, and adoration, (Essays vi. vii. xiii.) and an habitual disposition to meditate on his sufferings and love, to rejoice in his exaltation, and in the success of his gospel; and to desire that his name should every where be known, trusted, and loved, and that his people should prosper and be happy. This love of Christ is the grand constraining principle of all evangelical obedience and devoted subjection to him who bought us with his blood; and the several dispositions towards God, which have been enumerated, constitute the spirit of adoption; for when we have in this manner the temper of children towards God, the Holy Spirit bears witness, according to the Scripture, that he is our Father, and that we are his sons and daughters, the regenerate and adopted heirs of his heavenly inheritance.

V. The true believer is spiritually minded; that is, he is disposed to seek his happiness in spiritual things, because he is capable of relishing and delighting in them. Other men may have a task of religion; but the world is their element, in which they live as much as their consciences will allow them whereas, the believer "has tasted that the Lord is gracious;" " he remembers his love more than wine;" "his soul has been satisfied, as with marrow and fatness, whilst he praised the Lord with joyful lips." In proportion, therefore, as he acts consistently with his principles; he either finds joy and pleasure in communion with God, and in doing his will, or he

mourns after him. He feels that he must be miserable, unless "God his exceeding joy" vouchsafe to make him happy; he separates from many companies and pursuits, to spend his time in the closet, in the house of God, or in the communion of the saints; not only from a sense of duty, but in order to enjoy his most valued pleasures, and to avoid whatever may interrupt them; and when he cannot find comfort in this way, and is tempted to seek it in the world, he is ready to say, "Lord, to whom shall I go? thou hast the words of eternal life." This is an essential part of the Christian temper; all attachment to worldly trifles, arises from our not being duly influenced by our principles; and as far as we act consistently, we shall attend to the lawful concerns, and use the allowed comforts of life, in a sanctified and holy manner.

But a very copious subject yet remains; the temper of the believer towards his brethren and neighbours, is equally worthy of our attention. Many things indeed, which might be here adduced, will occur to us, when relative duties come under consideration. It is, however, too copious and important a topic to be comprised in a very small compass it will therefore be more expedient to annex a second part of this Essay, and to conclude at present with some brief observations on what hath been said.

1. Then every attentive and impartial reader must perceive, even from this imperfect sketch, that revelation is principally intended to lead men to proper thoughts of God, and suitable dispositions and affections towards him. They, who suppose the moral precepts, which relate to the conduct of men towards one another, to be the most important and valuable part of Scripture; certainly mistake the leading intent of it; for godliness, (or a disposition to behave towards God, according to the glory of his perfections, and our relations and obligations to him,) is the first object both in the commandments of the law, and in the doctrines and promises of the gospel; and the sins, against which the Lord always expresses the most vehement indignation, (such as Atheism, Idolatry, Apostasy, Unbe

lief, Enmity against him, Contempt and Forgetfulness of him, Profaneness, and Blasphemy,) may be habitually committed by men of good moral character, who are honest, sincere, benevolent, temperate, or peaceable, from selfish" principles. These things, however, will not excuse the hatred and neglect of their infinitely glorious Creator and Benefactor. Indeed, a man cannot be godly who is not moral; because we are required to express our regard to God, by behaving well to our brethren and neighbours.

2. The principal value even of divine truth, consists in its sanctifying efficacy on the minds of believers. Many "imprison the truth in unrighteousness;" even the doctrines of the gospel are often professed and contended for with such arrogance, irreverence, and 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 a man conspicuous amongst his neighbours; and sensible men, observing this, imbibe strong and fatal prejudices against the truth, through the manifest misconduct of such advocates for it.

3. Even the smallest degree, in which the doctrines of the gospel operate as principles transforming the soul into their holy nature, suffices indeed 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 "exercise 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 generally connects with deep humiliation, in respect of 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 towards 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 satisfied."

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 by 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.

I. Indifference to the world, and the things of the world, (1 John ii. 15-17.) Patience, contentment, gratitude, and cheerfulness have been shown to be the genuine effect of that confidence in God and submission to his will, which arise from a real belief of the doctrines contained in the Holy Scriptures; 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 tenor of conduct towards our neighbours. For what is most productive of immorality and mischief among mankind? Does not an inordinate eagerness in the pursuit 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, and wilfully to rebel against God; 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 "lamentation, and mourning, and wo!" 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 men of reflection, 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 men to sacrifice one lust to another; and to deny sensuality or avarice, that they might more advantageously gratify the lust of dominion, or thirst for the applause of

men.

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 crucified unto me, and I unto the world,” (Gal. vi. 14.) 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 vainglory 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 public 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 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, gives us such a view of the deplorable condition into which sin hath plunged our spe