souls here. Being endued with such facul- tal, is to us the broad basis on which all the ties and powers for seeking the favour of rest of the promises are built. It would God, and such means and graces for attain-moderate the delight with which we consider ing to his presence, the Christian finds that his attributes, if eternity were not annexed the misery must be proportionate in missing to them; his immortality alone being the it. He has also learned, that it is not the pledge and security of ours. The weight design of the Gospel merely to announce to of glory' announced by the Apostle derives us a state of future blessedness, but to fit us its bighest value from its being an eternal for it. It is but half the work of infinite love weight. to provide a heaven for man; it is its completion to make man a suitable recipient of the bliss prepared for him. Without this gracious provision, Christianity had been a scheme to tantalize, and not to save us. He sees that there is a higher destination for the passions than that to which he has hitherto applied them. Those affections which had been parcelled out, and severally fastened on their respective vanities, are now concen-idea respecting heaven, which is clear, and trated and devoted to God. Love, joy, hope, desire, the very propensities which have formerly misled him, having found their true object, now ripen him for that state from which they had long seduced him; each contributes its quota towards framing him into a disposition for happiness, and to prepare him for its ultimate enjoyment. He has long since discovered that the best pleasures of earth are drawn from cisterns not fountains, that our most prized delights are neither pure in themselves, nor permanent in their duration. The immortal mind cannot be satisfied in the pursuit, nor even in the enjoyment. They cannot confer what they do not possess, perfection and stability. Things perishable themselves cannot satisfy the desires of being made for eternity. The soul cannot exert its full powers, nor unfold its whole nature, nor display all its opera tions on this contracted stage. The bed is narrower than that a man can stretch himself on it.' There is no proportion between such a scanty space and such large capabilities, such trivial pleasures and such boundless desires, such a fleeting duration and a spirit formed for immortality. He has found that it is of pressing necessity that this futurity be a happy one, otherwise the very circumstance that it is endless, which makes the happiness complete, turns against us, and makes the consummation of our misery. It is difficult to say whether the shortness of the time allotted us to secure this futurity, or the eternity of the state to be secured, should most stimulate our religious exertions. We have frequently spoken of the duty of learning of an enemy, here the lesson is peculiarly awakening. The reason assigned in the vision of St John why the great enemy is working with such powerful energy, is, because the time is short Shall we be equally assured of the brevity of our own time, and yet be less active in securing our salvation, than he is in promoting our destruction. Of the joys of heaven there is in Scripture no description. This is wisely avoided, as the tastes, desires, and inclinations of men are so different, one conceiving that to be of the very essence of happiness, for which another has little relish. They are intimated by negatives, or by shadows, figures, and images of things, to which a general idea of enjoyment is annexed. There is only one plain, and definite—its eternity. Of duration every man has some precision in his ideas. Other delineations might have led to dispute; but if the different notions of the nature of happiness might have kindled debate: about its immortality, there can be but one opinion. Perpetuity gives the finishing stamp to perfection. And as we frame our ideas of eternity from what we know of duration; so we frame our faint notions of God. from what we conceive of goodness. We meditate on the excellencies of the highest created spirits, and then imagine something of God, though inconceivably elevated above that poor conception, yet not contradictory to it. We fill our mind with the idea of wisdom, goodness, knowledge, power, holiness, justice, purity, and to each of these attributes we prefix that of infinite; never forgetting that God is almost as much above our excellencies as our weaknesses. Yet we can but ascribe to Him all that we feel or can imagine of perfection, and we should be still more lost in the mere abstract notion, if we had not some sensible feelings, though infinitely imperfect, derived from reality and exemplification. The Christian must fill his vocation to the last. In this or that profession men are looking forward to the period when they may lay it down with safety and honour: the Christian's safety and honour consist in bis carrying it on to the end. But there is between them this point of agreement. The man of business contracts his schemes, diminishes his labours, mitigates his activity, all with a view to his ultimate repose. If the religious man act thus, he does it with another view, and to a higher end. If he seek rest from his toils, it is in order to find a surer rest in God; if he contract his schemes, it is that he may enlarge his views. There is no specific period in which he can say. My work is done, till he lies down in the grave, where no man can work. He now finds that the tranquillity of his occupaThe boundlessness of the divine perfec- tions, the beauties of nature, the peaceful tions presents to the soul the widest range pleasures of retirement, pleasures the most for the exercise of faith and love. and the natural and congenial to the mind of unGospel teaches the most unshaken confi-sophisticated man, would still be too little to dence of happiness in the death of Christ. fill his desires; that they would leave a melBut that God is the King eternal and immor- ancholy void in his heart, without the sense of His presence whose gift they are. While a consciousness both of the presence and favour of God gives a relish to every enjoyment, and heightens even common comforts into blessings. There is a progression in the habits of a Christian. In the advancement of his course his pursuits are probably slower, but his interruptions are fewer. If his progress be even less obvious. less apparently active, he is perhaps more substantially improving, more spiritually advancing. When, from the infirmities of declining life, he may seem to be doing nothing, he may then be doing most If he is able to look less abroad, he is looking more within. He begins to taste more of the fruits of that victory which the Apostle describes as the evidence of a renovated heart; to give this best proof that he is born of God,' he overcometh the world.' This, if one of his latest, is one of bis most important conquests. But though he has turned away his eyes from the world, because it never satisfied the desires of his heart, he endeavours to the last to serve it with much more sedulity, than when he looked to it for happiness. He has long been persuaded, that even in this present low state of being, we must attain something of the rudiments of future happiness. He has learned that the first principles must be formed now, which are to have their consummation in heaven. To look forward to the completion of a state and character, of which we have not so much as begun to acquire the elements, is not acting according to any of the analogies of common life. The beginning and the process of any thing we have in contemplation always partake in an inferior, but still in a similar and progressive measure, of the nature of the end. It has the same properties and tendencies, in its initial state, with that which is hereafter to be completed. We must begin to lay in our hearts the foundation, both of the love and knowledge of God, if we would hereafter attain to that perfection in both, which we are told is of the essence of the heavenly happiness. He has long found that there is no peace to the mind that does not entertain some one ultimate end. Broken views and mixed designs distract its attention, and corrode its quiet. In most of the enterprises of life, a man, besides being absorbed by present and perhaps opposing schemes, is looking anxiously forward to some point of change. He has no sooner framed one project, but his views are penetrating to something beyond it; something which he shall adopt as soon as he shall have accomplished all his proximate objects. Thus the projecting, and fluctuating, and prospective mind, is never at rest. There is no stability but in God. No grand aim, no fixed position, no ultimate end, but in him. He who has once chosen bis Redeemer for his portion, is subject to no more vicissitudes; has no after-reference, no remoter pursuit, no further design, in re and God his end, will not therefore live idly, as if his choice being decided, his object being settled, he had nothing more to do. His object is indeed fixed, his choice is irreversibly determined, his portion is unalterably decided; but that which elevates his desires also enlarges his capacities, so that his pursuit never ceases, his search is never finished; nor ever can be, unless the perfection of its object could be exhausted. Mr. Boyle observes of a certain mineral, that a man may consume his whole life in the study of it, without ever arriving at the knowledge of all its properties. How much more shall he who seeks to acquaint himself with God,' find that his entire life is too short, his whole powers too small, to find out the Almighty to perfection! This be will never completely accomplish on earth, yet his desires will grow with his attainments. · But as the happiness of a Christian is chiefly in prospect, he joyfully looks forward to its glorious consummation in a better world. When I awake up after thy likeness I shall be satisfied,' a plain intimation that till then we shall not be satisfied. From different passages of scripture, we collect that the happiness of heaven consists in seeing God, in participating his likeness, in being satisfied with it. But how shall this blessedness be perfected hereafter, if the desire, if the endeavour, does not originate here? If there be no preliminary acquaintance begun with him who ransomed us with his blood, can we expect to dwell with him in eternal glory? Not to know God' is the portentous omen of being punished with everlasting destruction from his presence.' It is unspeakably distressing to apprehend, that this may possibly be the awful description of some, who are by no means destitute of credit or character; who go on without ever entertaining a conception, that such a beginning may be connected with such an end. All the delineations of future misery, all the pictures of a disturbed imagination, all the terrors with which a restless conscience anticipates its torments, all the accumulated images by which Revelation describes it. whether under the figure of the fire that is never quenched, or the worm that never dies, are but inferior degrees of this terrible climax, everlasting destruction from the presence of the Lord! All the doleful conceptions of unimaginable wo, all the shades and shapes of substantial, unutterably wretchedness, are comprised in this hopeless, everduring exile. What the soul suffers, there is no attempt to describe, what it loses is but faintly presented to the imagination. On the other hand, 'eye hath not seen nor ear heard, nor hath the heart of man conceived,' the final state of bliss. And it is observable that the two extremes are both most emphatically conveyed by negatives. We are only assured that assimilation with God is the perfection of joy, banishment from his presence the extremity of wo. There is nothing that more humbles and abases the established Christian, than that, whilst in his happier moments, he is able to figure to himself a cheering image of the doctrine now maintains its proper place and glory of the Redeemer, the blessedness of the due importance in his mind. If he make reredeemed, the beauty of Christian perfec-ligion less a subject of discussion, he trusts it tion; to feel himself not only awakened, but is become a more practical principle. His exalted, not merely enlightened, but kind-views are more deep, his judgment more led, almost possessing, rather than anticipa- just, his convictions more firmly rooted. ting, heaven; while he is enabled, in a joy- There is a finer edge to his virtues, for they ful measure, to meditate upon these things, are now sheathed in humility; and this qual to feel his mind ennobled and his soul ex-ity, the crowning point, and soundest evipanded by the contemplation, yet to find how dence of a renovated mind, by rendering him soon the bright ideas fade, the strong im- more distrustful of himself, more candid in pression is effaced, the heavenly vision van- his opinions, and more temperate in his lanished; he mourns to reflect, that he does not guage, will have checked that forwardness more powerfully exhibit in his conversation, of debate, rashness of decision and impatience more forcibly display in his life, that spirit of with error, which, with the less enlightened, which his heart was lately so full, of which might formerly have given him the appear his mind was so enamoured. Cast down by ance of a more animated Christian. these reflections, he still learns-painful lesson!-that those must sow in tears who would reap in joy;' that it is not expectation, but possession, which excludes all sense of sorrow; that it is heaven itself, and not the promise of it, that is to wipe all tears from our eyes.' His happiness in this life will, on these accounts, be as far below perfection, as his goodness; and when we speak of his joy and felicity, it must be understood, rather of a comparative, than an absolute happiness. It is the joy of hope rendered sure by faith. The soul will not be completely blessed till the body is disanimated, its temptations removed, and its infirmities at an end. But the more his character improves, the more he looks out of himself for his final happiness. His trust in his Redeemer increases in exact proportion to those virtues of which that trust is the source, virtues on which too many others invite him to rest his dependence. Some Christians, in their outset, are disposed to lay an almost exclusive stress on duties, without sufficiently cultivating the spirit which should prompt them; others too much overlook duties, relying on certain fervors for supplying their place. The established Christian is careful never to relax in duties, even though they are not attended with that energy which once gave more animation to the exercise. There may be in them a less sensible acting of the affections, which are naturally more alive in the active season of life, yet without any diminution of the real principle of piety; there will be rather an increased devotedness, an augmented acquiescence of the will, a more complete consecration of heart and spirit, to the only legitimate object of their entire affection. The Christian, as life wears away, must not be discouraged, if he feel not always those fervors, which once appeared to him inseparable from real piety. It is not, perhaps, that his piety is less sincere, but that years and infirmity, which have impaired his natural energy of character, may affect or seem to affect the liveliness of his devotion; but it may be mellowed, without being decayed; he will not too much distress himself by mistaking that for a diminution of grace, which may be only a wearing out of nature. Or it He will, however, be solicitous, that if the may be, that the principle, which is become flame emit not such vivid flashes, as when it habitual, may not for that very reason strike was first lighted, yet that it shall burn more the mind so forcibly as on its more early steadily, more equably; especially will he adoption, yet it may have sunk deeper into be vigilant, that he do not insensibly transfer his heart. There may be more proportion to other objects that ardour which used to in his religion; all its component parts may be more balanced: there is more evenness in his character; more virtues, but of a less ostensible kind, are collected into it than he formerly thought necessary. His piety is at once more solid, and more spiritual, more operative, yet more serene. His principles have somewhat of a different call for their exercise: the efforts he formerly made to resist temptations of a bolder character, are now exerted to repel the incursions of peevishness, the allurements of indolence, the murmurs of impatience. Qualities which he once relinquished to the unconverted, as thinking them merely natural, he now carefully cherishes. Cheerfulness, once considered as the mere flow of animal spirits, is cultivated as a Christian grace; for it does not now spring from nature, but triumphs over it. He is not so eager in support of some particular opinions as formerly, because each give life and spirit to his piety, and that while he fears he is not so much alive to God, it is because he is more alive to the world. Though others cannot fairly judge of his internal state, yet there is this sure test by which he will judge himself: if the natural tempers be not more subdued, if the irrascible passions retain their vehemence, if pride and selfishness maintain their sway, while the religious feelings alone are grown obtuse, it is an alarming symptom, a plain intimation, that religion has indeed lost, or rather, it is to be feared, that it never had obtained the supreme place in his heart. And as he has observed, that in some vehement characters the lamp of religious fervour was first kindled by the fire of natural passions, so its flame declines with the declension of the natural powers; he is also aware, that there is a possibility to the Christian, as he advances in years, of a growing supineness, the too natural effect of which is self to be discharged from services, in which his former happiness had consisted. He will contentedly see himself laid by, though still stout in heart, and firm in spirit. He will kindly assist those who are rising up to fill the place which he is about to leave vacant, by his counsel, his experience, his prayers. He can rejoice, that though the servant fails, the service is and will be supplied. a decay of the vital spirit of religion. This makes him tremble when be reflects that the same awful warning which, in the vision of the Apocalypse, the spirit gives to the churches,' is addressed with equal emphasis to every individual Christian. "He remembers that this compassionate spirit, which succours us when tempted, strengthens us when persecuted, intercedes for us when afflicted, has promised no such soothing ten- He will continue more assiduously to laderness under declining piety. His language bour after that consistency of character, to the decaying Christian, as well as to the which is a more unequivocal evidence of lukewarm church, is that of alarming me- high christian attainment, than the most nace. This gradual apostacy is the only prominent great qualities, which are frecase, because it is a hopeless one, in which quently counteracted by their opposites. he threatens final rejection. It is, indeed, This consistency exhibits a most striking infinitely grievous, when they, whom this conformity to the image of his Maker; as in blessed spirit has enlightened, in whom he the works of creation, the wisdom of the Suhas excited devout dispositions and holy tem- preme Intelligence is more admirable in the pers, visibly sink below the state in which agreement and harmony of one thing with they once stood. In the volume of inspira- another, than in the individual beauty and tion, every complaint, every expostulation, excellence of each. It is more conspicuous, every argument which long-suffering good- in the fitness and proportion of its parts relaness could suggest, every intreaty which in- tively, than in the composition of the parts sulted mercy could devise, is exhausted; themselves. By this uniformity, the results nothing is omitted which can invigorate re- of religion are the most beautifully exhibited laxing principle, nothing is neglected which in the christian character. can re-animate decaying piety. The advanced Christian, therefore, will guard against the too natural delusion of imposing on himself the belief, that a declension in spiritual vigour is only natural decay. But he will guard against it, by watching its sensible and visible effects. He will discern, whether he sets less value on the things which are passing away; whether his attachment to the world diminishes, while his prayers for its prosperity and improvement increase; whether he is as zealous in promoting good works by his purse and his influence, as he was, in the days of health and strength, by his personal exertions. The confirmed Christian exemplifies the emphatical description of the good man in Scripture, he walks with God.' He does not merely approach him at stated times; he does not ceremoniously address him on great occasions only, and then retreat, and dwell at a distance; but he walks with him, his habitual intercourse, his natural motion, bis daily converse, his intimate communication, is with his Redeemer: and he remembers that walking not only implies intercourse, but progress. His graces if not more sincere, are more universal; he knows and he endeavours to act upon the knowledge, that a Christian must be holy in all manner of conversation;' that excellencies in some part of his character will not atone for allowed defects in any. In the still remaining varieties of this changing scene, not knowing to what particular trials he may yet be called, he will have endeavoured to bring a general preparedness of spirit to every event. When he can no longer do the will of God by his accustomed exertions, he can, with a submission which is worn into a habit, suffer it. That which is the crime of an ordinary man, Is his highest attainment. He can submit to be useless. He will cheerfully resign him And as a real Christian is, allowing for buman infirmity, consistent with himself; so the same consistency is discoverable in the general features of all Christians. However men may differ in their natural character, yet there is, in all true believers, a sort of correspondent feeling, as well as common principle, which draws their affections to each other, as well as their hearts and faculties to one common source and centre. It is not a traditionary religion which attracts them to the faith of their ancestors, nor is it a party-feeling which attaches them to some particular society, but it is a divinely infused principle, communicated by the spirit of God; it is identified in all its essentials ; and a genuine Christian is radically the same being, wherever he is found, and under whatever difference of circumstances he exists. He The nearer he approaches to God, the more, in one sense, he will be sensible of his distance from him. Higher views of God's unspeakable holiness, a deeper sense of his own unworthiness, act reciprocally, and confirm each other. Yet this growing consciousness of his distance only serves to augment his love. He more and more feels the goodness of God, in having never cast off hu man nature, in having, immediately on its apostacy, conceived the gracious design to repair its evils, and restore its dignity. feels, in its full force, that unspeakable consolation which the disciples of the most sublime of all the pagan philosophers lamented was wanting in their religion; they regretted that between the pure divinity and the impure creature, as there is no union, so there can be no communion. Can any thing more strikingly demonstrate how completely the Mediator provides for that want, and establishes that communion? It is thus,' as a very learned and pious writer has observed, that the Gospel doctrine gives full relief of mind and ease of conscience, as as if we wept not. Whatever is vain in the well as encouragement to piety, and discour-end, renders all reference to its intermediate agement to sin. It gives not only future course comparatively vain also. hope, but present peace! it is not all in promise, it is much in hand. The Christian observes the world around him to be most careful about the things Through the silent, but effectual, opera- which will end at death; his care is chiefly tions of grace, obedience is become acqui- confined to the things which then begin; escence, duty is transformed, not only into and as it is not so much to ascertain the assent, but choice. If even a heathen could time, as to secure the consequences of death, say, Lead me to whatsoever I am appointed, that he has been anxious; death can never and I will follow thee, but if I am unwilling, properly be said to be sudden to him, who still I will follow thee, no wonder if the con- always knew that the event was as certain firmed Christian serves God not so much as the period was uncertain. But he does because he is bound to serve him, as because not convert the shadows of death into such love is the dictate of his heart, affection the a thick and substantial cloud, as shall prevoluntary bent of his disposition. He needs vent the mental eye from piercing through no extraneous attraction, the impulse is from it, and seeing the glory beyond it. Through within. The raw recruit requires to be al this deep, but pervious gloom, the bright lured by the fife and spirit-stirring drum,' prospect opens to that state, a glimpse of but the veteran soldier follows the service which, caught by the eye of faith, has in all because he loves it, follows it for its own ages, enabled the sincere Christian to work sake. There is no longer any violence done through all his earthly difficulties: as it has to nature, for the nature is made conforma- strengthened him to encounter, with holy ble to the object; the love of Christ con- hope and humble confidence, the trials of strains him, contrary principles are recon-life, so he trusts it will sustain him in his ciled, opposite propensities are blended into last conflict with the terrors of death. Let one, and that one a blessed, though still im- me now,' says he, act as seeing him who is perfect, conformity to the image and the invisible, borne up by the promises of the will of God The more his perceptions are Gospel, and strengthened by the eternal cleared and his will purified, the more his Spirit, let me anticipate my heaven, burst faith strengthens; the more simple his views my present narrow bounds, shake off the become, the more his thoughts and affections incumberance of body, annihilate a distance reduce themselves to that one central point, in itself so short, and make that immortality where alone perfection resides. which is near, present.' As he has long observed that the scheme, the show, the fashion of this life passes away, so he does not forget, that his own progress keeps pace with the world, that he also is passing away with it. Fluctuation, vicissitude, and decay, form the very characters of our being. Nothing continueth in one stay. Surely these perpetual intimations of Scripture were intended for a constant memento, that fondness for things so transitory is as ill suited to their value as disproportioned to their duration These constant admonitions inculcate temperance in our joy, and moderation in our sorrow. They teach us to rejoice as if we rejoiced not, and to weep * John Smith. Thus is the image of divine goodness more clearly though still imperfectly, reflected in the confirmed Christian. The original character of the human heart, as it came from the hands of its Creator, is about to be reinstated in its pristine purity. Sin, the lawless tenant, not the native proprietor of the mansion, will soon be totally expelled; in the mean time, the primitive principle is radicated; the usurper is dethroned, if not altogether dispossessed; he is conquered, if not absolutely expelled; if he sometimes disturb, he can no longer destroy The exile returns to his forsaken home, the prodigal to his father's house, the pardoned penitent to his God. AN ESSAY ON THE CHARACTER AND PRACTICAL WRITINGS OF SAINT PAUL. Saint Paul hath furnished us with so rich a variety of moral and spiritual precepts, subordinate to the general laws of piety and virtue, that out of them might well be compiled a body of Ethics, or system of precepts de officiis, in truth and completeness far excelling those which any philosophy hath been able to devise or deliver.-DR. BARROW, PREFACE. Ir is with no little diffidence that the writer of the following pages ventures to submit them to the public eye. She comes in weakness and in fear, and in much trembling.' She is fully aware, that whoever pretends to institute an inquiry into the character, and especially into the writings, of the great Apostle of the Gentiles, in a manner at all adequate to the dignity and excellence of both, should pos |