bedience unto death, the death of the crofs. been stated and illuftrated, can we avoid the conclufion-can we re In the gofpel are likewife exhib-frain from confeffing, that the : ited all the motives prefented to On the whole, may I not venture an appeal to the reafon, judgment and confcience of all, who have read the preceding numbers, and retain an idea of the principal things which have been ftated as witneffing, that the gofpel is in deed a doctrine according to godlinefs-that in its whole fyftem, it is not only confiftent with true religion, but admirably well calculated to enforce and promote it that the fcriptures are indeed well fuited, as means, to make men wife to falvation, through faith in Jefus Chrift; and profitable for doctrine, for reproof, for correction, for inftruction in righteouf nefs; that the man of God may be perfect, thoroughly furnifhed to all good works? gofpel bears upon it the evident marks of a divine origin--that it justly claims for its author the only true God? The fcriptures claim our belief as being a divine revelation-the word of God. In perufing them we find a very fingular defcription of his character. They prefent to our view a character exceedingly different from, and inexpreffibly more excellent and amiable, majestic and glorious, consistent and perfect, than was ever defcribed or conceived by any human being, whofe ideas of the Deity were not derived either directly or indirectly from this fource; and proportionably better fuited to promote righteoufnefs and piety. Who then, could poffibly be the author of this defcription, but God himfelf? He alone has a per fect, intuitive knowledge of himself. He alone is capable of clearly and fully defcribing his own character, and exhibiting before us a juft view and reprefentation of it. Therefore, when we find this actually done in a book which profeffes to be the word of God, whilft nothing like it, nothing anywife comparable to it, was ever effected by any human creature, not excepting the greatest philofophers and moralifts, and wifeft of men, who did not derive their information from the fame fource, can there be the leaft room for doubt refpecting the author of this book? Is it not demonftrably and beyond all dif pute, the very thing it claims to be-the word of God? Again, Upon a careful examination of the fcriptures, they are found to contain and inculcate, under the profeffed fanction of divine author1. In a review of all that has ity, a fyftem of doctrines, inftitu REFLECTION 3. 2. How worthy are the fcrip tures of our moft cordial reception and grateful acknowledgment-of our admiration and esteem-of our attentive perufal and daily ftudy ! How precious fhould they be in our eyes, and to our hearts! Hence, 3. How great is the folly, and how aggravated the wickednefs, of difregarding and neglecting the Bible; and efpecially, of flighting, defpifing, and rejecting it as an impoftore, reproaching it, and attempting to a fubject of ridicule, and to render the fcriptures generally difbelieved and rejected! If, under make it tions and commands, inftructions, precepts and prohibitions, counfels, warnings and admonitions, encouragements and reproofs, promifes and threatenings, bearing teftmony againft and forbidding all unrighteoufnefs and fin-all impiety towards God, and all injustice, unmercifulness and cruelty towards men-every thing injurious and hurtful to ourselves or others-every thing morally bafe and defiling -every thing oppofite to or inconfiftent with integrity and uprightnefs, juftice and mercy, truth and holinefs, and the most perfect benevolence and goodness; and pofitively requiring every juft, right and benevolent exercife and affec-fuch light and advantages as we ention towards God and men, with their correfpondent fruits and expreffions in practice; enforced by motives the most weighty and interesting, awful and alluring, that the heart of man can conceive; and accordingly calculated in a degree not to be expreffed, beyond any other fyftem ever prefented to the view of mankind, to encourage, promote and enforce, and to excite to the conftant ftudy and practice of univerfal righteoufnefs and true holiness. Now is it poffible that men, interested, defign. ing and wicked men, fhould be the inventors and authors of this fyf tem, fo different from, and fo inexpreffibly furpafling all others, in felf-confiftency, purity and excellence, energy and adaptednefs to its end, and fo contrary and croffing to the darling lufts and paffions of mankind? The fuppofition is too abfurd to be admitted by a ra tional mind, not exceedingly blinded by prejudice and a very perverfe difpofition.Itis manifefly impoffible to account for the exiftence of this fyftem, without acknowledg. ing God for its author. Hence, joy, any of us fhould conduct in this manner, or only continue to live in fin eftranged from God, how can we expect to escape a diftinguishingly awful punishment? Let us, therefore, take warning, before it is too late; and apply, with diligence, to the study of the holy fcriptures, as being indeed the word of God. And may his grace effectually teach us, to deny ungodlinefs, and worldly lufts, and to live foberly, righteously, and godlily, in this prefent world; looking for that bleffed hope, and the glorious appearing of the great God, even our Saviour Jefus Chrift: that at his coming, we may ftand among thofe, whom he hath redeemed from all iniquity, and purified unto himself a peculiar people, zealous of good works. Amen. 1. On the growth of Chriftians. HEY, who are made fubTH influences of the Holy Spirit, are jects of the fan&ifying likened to new-born babes. 1 Pet. ii. "As new-born babes de 2. fire the fincere milk of the word.” This is a moft ftriking fimilitude | being born. "But as many as re to illuftrate the beginning of fpir-ceived him, to them gave be power to become the fons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Keeping our eye on this fimilitude, we shall readily fee, that men are no more active in producing Spiritual exiftence, in their hearts, than they are in producing their natural exiflence. There is a time when men begin to have holy exercifes, or begin to be fpiritually alive, as much as there is a time, when they begin to breathe the breath of life and before this, they are def affections.-There is a variety of phrafes, in fcripture, which reprefent the implantation of grace in the heart, in the fame light; phrafes, which imply that when finners are adopted into the holy family of God, they are new-born babes, in a Spiritual fenfe. itual life in the hearts of depraved men; and one which the Holy Ghoft hath frequently made ufe of for that purpose. Our divine Saviour, who was a perfect teacher, who was perfectly wife in the choice of words to communicate truth, was the firft to call the implantation of grace in the heart, a being born again. This fimilitude was adopted in the conference he had with Nicodemus, a ruler of the Jews. The Saviour very well knew what inftruction this man needed, and with which of the Christian doctrines to open the conference he had fought, with fotitute of life, deftitute of all holy much pains. He began immediateJy with regeneration, or the neceffity of a change of heart. "Verily, verily I fay unto thee, Except a man be born again, he cannot fee the kingdom of God." Nicodemus, conceiving Chrift had reference to the natural birth, faith unto him, How can a man be born when he is old? Can he enter the jecond time into his mothers womb, and be born?" The Saivour then explained, and gave him to understand, that he had made ufe of a fimilitude to illuftrate a spiritual and important truth. "That which is born of the fiefb is flesh; and that which is born of the fpirit is spirit." Thus reafoned our Saviour, while instructing this Jewish ruler. He likened those who are made fubjects of the fanctifying influences of the Holy Spirit to new-born babes. As their natural existence began by being born into the world, and by having the breath of life breathed into them, fo their fpiritual life began by being regenerated by the Holy Spirit. John, in the first chapter of his gofpel, defcribes the implantation of grace in the heart, by the fimilitude of 2. After being fpiritually born, men are faid to grow. They grow as fpiritual men, as well as natural men. At first, they are babes, then children, and afterwards perfect men in Chrift. They are born again, to live and grow. The growth of Chriftians is declared, and abundantly teftified, by many of the infpired writers. It is faid in the book of Job, "The righteous ball hold on his way, and he that hath clean hands fhall be Aftronger and fronger." The wife man in his proverbs, afferts the fame idea with still greater clearnefs. "But the path of the juft is as the fhining light, that fbineth more and more unto the perfect day." We may know there is fuch a thing as Chriftians growing in grace from its being fo often commanded that they fhould grow. "But as touching brotherly love, (faid the apoftle to the Theffalonians) ye need not that I write unto you: for ye your felves are taught of God to love one another. And indeed ye do it towards all the brethren, which are in all Macedonia: but, we beseech you, brethren, that ye increase more and more.' "" In the 2d epiftle of Peter, we find this exprefs command, "But, grow in grace, and in the knowledge of our Lord and Saviour, Jefus Chrift." When in prifon, the apoftle Paul ufed to pray for the faints, that they might grow, and be more conformed to God. "The Lord make you to increafe and abound in love one towards another, and towards all men, even as we do towards you." We have alfo examples of Chriftians praying for themselves, that they might be made to grow. The apoftles faid unto the Lord, Increase our faith. The growth of Chriftians, therefore, is made certain not only from exprefs declarations of fcripture, but from their being commanded to grow, as a thing attainable, and from examples of prayer, in which growth in grace was the burden of the petition. And how reasonable it is, that Chriftians fhould be actually making progrefs in religion! Is it becoming them always to be babes? The apostle fharply reproved the Hebrews, because their growth in divine things was fo flow. Heb. v. 12, 13, 14- All the real children of God are making more or lefs progrefs in divine things. Doubtless there is a great difference, as to their improvement; owing, as may be the cafe, to their different advantages, or to their different degrees of faithfulness. 3. In what does their growth confift? This is a very important inquiry in purfuing which we ought to make accurate diftinctions.. Unless we understand in what the growth of Chriftians confists, we may draw very dangerous conclufions with refpect to ourselves and others. 1. Do Chriftians grow better, in their own apprehenfion? Do they view themselves to increase in worthiness? No this is very far from being the cafe. The more they know of themselves, the more they are afbamed of themfelves. As light increafes, they fee more and more of their own deformity. Notwithstanding all the conviction of fin, which they were made to feel, before their hearts bowed to Chrift, they afterwards learn, that their views were very faint. A few years of experience in this world of temptation and trial, after converfion, lead Chriftians to fay of the corruption and deceitfulness of their hearts, as the. queen of Sheba faid of the glory of Solomon, The one half was never told us. When they are brought under fevere trials-trials which are calculated to fcan their hearts, they become aftonished at themfelves-aftonifhed that they carry about fuch a load of iniquity in their breafts. Did David think he was growing better, and was increafing in worthinefs, after he was made to fee what he had been doing in the affair of Uriah? So far was he from this, that he prob ably never before funk down fo low in his own efteem. What had he to fay?" I acknowledge my tranf greffion and my fin is ever before me.' With his fin ever before him it is plain he could not fee much worthinefs in himfelf.-Did Peter think he was growing better, when he was made to reflect on his denial of his Lord? Probably he never before experienced fuch fhame in view of himself, and that he never before viewed himself fo unworthy. It is true thefe were | Such an idea is contrary to fcrip ture facts, and inconfiftent with the very nature of falvation by grace. 2. Though they do not grow better in their own apprehenfion, is it not true that they are lefs guil ty in the fight of the law, and lefs deferving of punishment? Why fhould Chriftians be lefs guilty in the fight of the law? and why lefs deferving of punishment? On no ground whatever can this be admitted. To fuppofe this would be making their views, of their own unworthinefs, unjuft. The fact is, Chriftians, as viewed by the law, are guilty of all the fins they committed before their converfion, and to these are to be added all the fins they have committed fince. This is the way to ascertain the real criminality of Christians: and this is the way to meafure their defert of punishment. Admitting, therefore, that Chriftians two extraordinary inftances; but they were defigned in providence to admonish Chriftians how little they know of their hearts. David and Peter were made to fink in their own efteem; but they learned nothing more than all Chriftians are learning in a greater or lefs degree. The more the children of God study the scriptures, and the more they acquaint themselves with God's character his greatnefs, and infinite holinefs. the more fin and deformity they difcover in themfelves What can be the reafon of this! The reafon is eafily affigned. They have an object with which to compare themselves. Comparing themselves with the infinite holinefs of God, all their own holinefs vanishes, and they appear to be nothing but fin. A fight of the glorious majesty of God, and of the holincfs of his nature, has always had this effect upon Chriffin, tians. Inftead of making them feel worthy, it has caufed them to feel altogether unworthy. With this obfervation the appearance of Job exa&ly correfponds, when he faid, I bave heard of thee by the hearing of the ear: but now mine eye feeth thee. Wherefore I abhor myfelf, and repent in duft and afbes. The fame effect was produced on the mind of Ifaiah, that eminent faint, and diftinguished prophet, when the Lord made him fee his glory. He expreffed himfelf thus, Wois me, for I am undone, becaufe I am a man of unclean lips: for mine eyes have feen the King, the Lord of hofts When Chriftians are led into a clofe meditation on the divine law, their hearts fay, it is holy, juft and good; but we are carnal, fold under fin. It is clear, therefore, that the growth of Chriftians is not their growing better in their own apprehenfion. which is abundantly evident from fcripture, and no lefs fo from fact, it will follow, that they are continually increafing in guilt, and in defert of punishment. He, who has lived twenty years in the family and fchool of Chrift, is more criminal in the fight of the law, and more deferving of God's holy wrath, than he was before he was regenerated; becaufe he has been all this time adding to the catalogue of fins. If, when in a ftate of impenitence he deferved to be cait off, and to experience the vengeance of a holy God, he de ferves it much more now. The number of his fins, though a Chrif tian, has greatly increased in twen ty years. In making thefe obfervations, reference is had to real defert, to that which would be required at his hands, were it not for the mediation of an almighty Sav iour. Reference is had likewife to that which ought to be seen and |