service. It is the privilege of the believer exclusively to experience, relish, and value such joys; and to distinguish them from the joy of the hypocrite, which springs from ignorance, pride, and presumption: we are therefore exhorted "to rejoice in the Lord always ;" and all our enfeebling dejection and sorrow result from our living below our privilege, and coming short of our duty in this as well as in other respects. Especially we forfeit and mar this joy, when we grieve the Spirit by our misconduct, or quench his holy influences by cleaving to the world, or by inexpedient self-indulgence; so that the apostle exhorts Christians, "not to be drunk with wine, wherein is excess," (from which others seek exhilaration)," but to be filled with the Spirit," (Eph. iv. 30; v. 18).

VII. It is the believer's privilege" to be kept by the power of God, through faith unto salvation," (1 Pet. i. 5). The actual comfort of this privilege must indeed depend on our Scriptural evidence, that we are true believers; as others can only persevere in ungodliness or hypocrisy: whilst one, therefore, doubts whether he be indeed regenerate, he cannot take the comfort of God's promises; for he cannot know that they belong to him: and whatever tends to bring his character into suspicion must proportionably interrupt his confidence, which is only intended to encourage the valiant soldier, when strenuously resisting his enemies, against the fear of being finally overcome by them. Christ, however, declares, that "his sheep shall never perish, and none shall pluck them out of his hand ;" and that "the water he giveth shall be in them a well of water, springing up unto everlasting life;" "for it is the Father's good pleasure to give them the kingdom," (Luke xii. 32; John iv. 14; x. 27-30). The apostle assures us, that "nothing shall ever separate believers from the love of God in Christ," (Rom. viii. 35—39). The Lord hath made with them an everlasting covenant, and hath engaged, that "he will not turn away from them to do them good; and that he will put his fear into their hearts, that they shall not depart from him," (1 Sam. xxiii. 5; Jer. xxxii. 38—40 ; Ps. ciii. 17; Isa. liv. 9, 10, 17): and this covenant he hath ratified with an oath, for the strong consolation of the heirs of promise; even the oath which he sware to Abraham, that in blessing he would bless him, notwithstanding all possible obstructions and objections, (Heb. vi. 15-18). Indeed, believers being chosen in Christ before the foundation of the world, and quickened by his grace when dead in sin ;". it might reasonably be expected, that the same sovereign and everlasting mercy would influence him to keep them to complete salvation, by strength proportioned to their trials and temptations. We might mention as separate privileges the assurance that all things work together for good to them that love God, and combine to promote their everlasting advantage, however painful or humiliating for the present; so that they are more than conquerors over every enemy, being enriched by their assaults; that death is their friend, and his dreaded stroke proves their greatest gain, (Rom. viii. 28— 31; 1 Cor. xv. 55-58); and that the everlasting God is their portion, and their all-sufficient and all-satisfying felicity.

But here silent contemplation best becomes us; and with this we will close these remarks, on a subject that is nearly inexhaustible. Enough has been said to show, that true wisdom consists in leaving, venturing, or suffering any thing to secure such advantages; and in giving diligence to possess the assurance that they belong to us: that, if we lived up to our privileges, the joy of the Lord would be our strength for every service; and our cheerfulness and conscientiousness would concur in adorning the doctrine of God our Saviour: and that our dejections arise not from our religion, but from our want of more faith, hope, love, and all those things in which true godliness

consists.

ESSAY XVIII.

On the Dispositions and Character peculiar to the True Believer.

WHEN Our Lord concluded his pathetic exhortations to his disconsolate disciples, just before his crucifixion, by a comprehensive prayer for them, he made this one of his petitions to the Father in their behalf, "Sanctify them by thy truth; thy word is truth," (John xvii. 17); and the Scriptures always represent divine truth as the seed in the believer's heart of every holy disposition; the graft, which "makes the tree good, and its fruit good;" and the mould, into which the soul is cast, and from which it receives its form and exact impression, as the metal is fashioned by the artist's skill, (Rom. vi. 17, original). We are therefore sanctified by faith, (Acts xxvi. 18); and the doctrine of Christ dwells in the regenerate soul, as an operative transforming principle, producing a peculiar state of the judgment, dispositions, and affections, in proportion to the degree in which it is understood and believed. This may be called the Christian temper; it is the exact counterpart of the truths by which it is produced; it discriminates the real believer from all other men; and it constitutes the standard of our proficiency in vital godliness, of "our growth in grace, and in the knowledge of our Lord Jesus Christ." For a great part of the acquaintance of most of us with the truths of revelation is merely notional: and if we do not perceive the genuine naknowledge puffeth up," ture and tendency of the doctrines to which we assent, they must fail to exert their transforming efficacy upon our hearts; thus " even when the things known are evidently suited to produce the deepest humility; and though they never fail to have this effect, where they are received by a living faith as the nutriment and medicine of the soul. It may therefore be proper to consider more particularly those dispositions and affections of the mind, which constitute the appropriate temper and character of the true believer; adverting, as we proceed, to those truths by which they are produced and nourished; and endeavouring to distinguish between the lamented failures and imperfections of the upright, and the allowed and indulged evils of the mere hypocrite or self-deceiver.

I. Humility may be considered as most essential to the Christian temper, and as radical to every other part of it. The believer's principles continually present before his mind, the greatness and majesty of God, and the comparative meanness of all creatures: which cannot fail to abate his natural propensity to self-importance and self-exaltation, and to make him feel himself to be as nothing before the infinite Creator. Having received his being, and all he is and possesses, from the hand of the Lord, and holding every thing in the most absolute dependence on him, he cannot consistently glory, as though he had not received them. He knows that every benefit lays him under obligation; that every talent demands a proportionable improvement; and that he must shortly be turned out of his stewardship, and required to give an account of it; and he is conscious, that he has not made suitable returns to his Benefactor, or due improvement of his talents. This teaches him, that all those things of which he has been tempted to be proud, ought to cover him with shame and increase his humility; for they have all proved occasions of additional transgressions, and call upon him to repent and deprecate the wrath of his offended Benefactor. His principles also lead him to compare his conduct with the perfect law of God, and not with the examples and maxims of this sinful world; and to condemn every deviation from that strict and spiritual rule, even in thought or inclination, as sin, and as deserving the Lord's displeasure and abhorrence; so that every part of his past and present behaviour suggests to him reasons for self-abasement;

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for sin mixes with and defiles even his best duties; and he feels his need of repentance, of mercy, and of the atoning blood in every action of his life. ife is deeply convinced, that it "is of the Lord's mercies he is not consumed;" all his hopes of acceptance and happiness spring from faith in the Lamb of God, and his expiatory sacrifice; and he receives every comfort, not only as the gift of the Lord's bounty, but as purchased by his Redeemer for an hell-deserving sinner; how then can he, who lives under the influence of these principles, be proud of his possessions or attainments? He dare not venture even to the mercy-seat of his forgiving God, except in the name of his beloved Son; and he deems it a precious favour, that he may be allowed thus to pray for mercy and salvation. Moreover, when he cannot but perceive that he differs from ungodly men, and from himself in former years, he knows that this difference is the effect of a divine influence on his mind: so that he sees abundant reason for thankfulness on this account, but none for pride and self-complacency. Nay, he is sensible that he hath been kept from the gross immoralities, through which numbers are made equally mischievous and wretched, by a divine interposition, in various ways restraining him from listening to temptation, or following the devices of his own heart: so that his preservation from the most destructive enormities is rather an occasion for gratitude than for self-preference; whilst his misconduct in less scandalous instances seems to him to be baser, when compared with his advantages, than the crimes of the unhappy outcasts from human society.

As he also frequently and carefully views himself in the glass of the holy law, and compares his conduct with the perfect example of Christ; as he attentively considers his obligations and opportunities, and examines strictly his motives, affections, thoughts, words, and works: as he is more severe in judging himself, and candid in estimating the conduct of his brethren; so he is unavoidably led, in his best hours, to "esteem others more highly than himself, and in honour to prefer them;" thus he is disposed habitually to take the lowest place, instead of ambitiously aspiring to pre-eminence, which always results from the want of consistency with evangelical principles. He is also accustomed to entertain a deep sense of his own ignorance, and proneness to mistake; for his experience and observation confirm the declarations of Scripture in this respect: hence originates a teachable disposition, and a willingness to "receive the kingdom of God as a little child," and "to become a fool," in order to obtain true wisdom. The most eminent saints have therefore always most felt and owned their want of wisdom, and been most ready to ask it of God, (James i. 5); and to inquire his will at every step, with the greatest simplicity and fervency. And though the wellinstructed believer will not call any man master upon earth, but will bring every opinion and counsel to the touch-stone of God's word; yet he will be always learning, even from his inferiors, his enemies, or false accusers: being glad of a little additional light on his path from any quarter. And whilst he considers the written word as the complete rule of truth and duty, and decidedly rejects both the traditions of men, and the effusions of enthusiasm ;, he will ever feel his need of divine teaching to prepare his mind for receiving and using the light of revelation, whatever means he employ in order to understand it; and he will continue a learner to the end of his days, which constitutes his security against the artifices of Satan, and the devices of false teachers.

In like manner, the consistent Christian is humbly sensible of his own weakness; and, when he is actually influenced by his principles, he will not dare to say, "though all men deny thee, yet will not I;" but rather, "hold thou me up and I shall be safe," "lead me not into temptation," "hold up my goings in thy ways, that my footsteps slip not." Experience hath convinced him, "that when he is weak, then is he strong," and that "when he thinks he stands, he has most cause to take heed lest he should fall:" so that he is conscious that he has no power in himself, either to resist temptations, endure tribulations, face dangers, or perform duties: and that he can onl

"be strong in the Lord, and in the power of his might," (2 Cor. xii. 9, 20; Eph. vi. 10; Phil. iv. 13). Thus simplicity of dependence on God for teach ing, assistance, protection, forgiveness, acceptance, sanctification, &c., are produced and maintained: the believer becomes more and more poor in spirit, a beggar in every thing, and a constant pensioner on the Lord in all circumstances, and on all occasions. And though even this peculiarity of the true believer partakes of that imperfection which pervades his whole character; and he often betrays and is humbled for the pride of his heart, and continually laments his proneness to self-exaltation; yet in this manner, "boasting is" habitually "excluded," with self-preference, self-admiration, and contempt of others: and, in short, all the varied workings of ambition, arrogance, insolence, vain-glory, and envy, with the numerous evils of which pride is the prolific parent, are opposed, hated, mortified, and crucified; and a lowly, self-abased, contrite, and submissive spirit is gradually formed, both in respect of God, and his brethren and neighbours. Every part of the Christian temper and character depends on this, and springs from it, as from its proper root: and that person is not much conversant in the Scriptures, who has not observed, that more is there spoken in approbation of this disposition of mind, and that more encouraging promises are made to it, than to any other part of that "holiness, without which no man shall see the Lord:" for "he resisteth the proud, and giveth his grace to the humble,” (Isaiah lvii. 15; lxvi. 2; Luke xviii. 14; James iv. 6; 1 Pet. v. 5.) So that all notions, gifts, and experiences, which consist with allowed prevailing and habitual pride, ambition, self-exaltation, boasting, and contempt of others, are radically defective; and give cause to suspect, that they are wholly detached from the power of godliness, and the special grace of the regenerating Spirit of Christ, however splendid they may be.

II. Another branch of the Christian temper may be comprised in the word submission. "Submit yourselves to God," says the apostle; and that view of the Divine perfections, law, government, and grace, which spring from evangelical principles, tends to counteract and crucify the self-will and desire of independence, which predominate in our fallen nature, and are the source of all our rebellion against our Maker. This submission is diametrically opposite to the dispositions of men in general; and in its full extent cannot be produced by any other principles, than those of the holy Scriptures. The efficacy of divine truth upon the believing mind tends to produce a willingness to submit the understanding to the teaching of God: and instead of hankering after the forbidden fruit of the tree of knowledge, or counting it more pleasant to discover matters for ourselves by the sufficiency of our own powers; it leads us to submit as the scholar to his tutor, to believe what the Lord testifies, and to rest satisfied with it; leaving secret things which belong to him, and thankfully using revealed things as the light of our feet and the lantern of our paths. The same principles tend to produce submission to the will and authority of God, deeming his service perfect freedom, his commandments not grievous, his yoke easy, and his ways the paths of peace and pleasantness. Submission to his righteousness springs from the same source; and the man who truly believes the word of God, will gradually become more and more unreserved in allowing his justice in the sentence of condemnation which he hath passed upon sinners in general, and upon him in particular: in consequence of which he will also submit to his sovereign wisdom and righteousness in the appointed method of saving sinners, and in all things relating to it; whilst unbelief proportionably vents itself in objections which involve the most daring blasphemy. This will connect with submission to God in respect of his instituted ordinances, as means of grace appointed by him, to be made efficacious by his blessing; and as acts of worship by which we are required to render him, in a measure, the honour due to his name. And finally, these same principles tend to produce habitual submission to his providence in respect of our outward situation and provision; and of those appointments and regulations by which he hath been pleased to restrain vice,

and to promote peace and good order in human society; "giving honour to whom honour is due," " and submitting to every ordinance of man for the Lord's sake." This submission is a duty of vast extent; and the disposition habitually to aim at it, and when we have failed to return to it, in every respect, is peculiar to those who are born of God; and all the opposition of our hearts to it, arises from the remaining pride and self-will of our nature, and is a proof that we have not hitherto been fully influenced by our principles.

But patience, resignation, contentment, and acquiescence in the will of God respecting us, constitute so important a part of the Christian temper, that they require a more particular consideration: and they are so essential a branch of submission to God, that wherever any appearances of them are found to be wholly separated from other parts of this general disposition, we may be sure that they are mere counterfeits, the result of natural insensibility, affected apathy, thoughtless indolence, or presumptuous obduracy. Evangelical principles so effectually inculcate the doctrine of our total unworthiness, and that we all enjoy more than we deserve, and suffer far less than what is due to our sins; that, as far as we are influenced by them, they must silence our rebellious murmurs and repinings against God; they lead us also so entirely to trace every event to his appointment as the first cause of all our trials, that they tend directly to counteract our propensity to despise his chastenings, or to vent our uneasiness under trouble in expressions of anger against instruments and second causes : they give us such a ground for confidence in the mercy, truth, power, and love of God, and for the animating hope of future happiness, as suffice to support the believer, and to preserve him from fainting or desponding under Divine rebukes; whilst the persuasion that infinite wisdom and everlasting love have chosen, and will over-rule every event for his more important good, is suited to produce a rational, reflecting and abiding acquiescence in the will of his heavenly Father. The Lord hath many wise and kind reasons for allotting his people those things which they would never have chosen for them→ selves; if they knew the whole intent of his most painful dispensations they would certainly approve of them: for every affliction is medicinal to the soul, and conducive to its sanctification. Thus the Christian's principles lead him to consider his station, abode, employment, provision, trials, losses, disap pointments, and vexations as the will of God concerning him: and this induces him to acquiesce in them. He "learns" in the school of Christ," in whatever state he is, therewith to be content;" and as far as he acts consistently with his judgment, he views every dispensation in a favourable light, and realizes the paradox, "sorrowful, yet always rejoicing." He seeks comfort from God, when other comforts are withdrawn; he is taught to wait the Lord's time for deliverance, "patiently continuing in well-doing;" without using any sinful expedients, or deserting his path or work, to escape the cross. He looks for trouble as long as he continues on earth; he esteems sin to be a greater evil than affliction; and in the character, sufferings, patience, and glory of his Divine Saviour, he finds every instruction explained, and every argument enforced, by which resignation, confidence in God, and joy in tribulations are inculcated. Indeed, in this, as in all other respects, the believer is conscious that he comes far short of his perfect rule and example; and this covers him with shame, and excites his earnest prayers for mercy and grace: but his views tend to render him cheerful at all times, and in all circumstances, as they give the fullest assurance, that every event will conduce to the final and eternal good of all who love God, (Rom. v. 3-5; James i. 2-4 :) so that all the discouragement, despondency, and disquietude of religious people spring from other causes, and are directly contrary to their principles. A humble confidence in God, in respect of the future, is also of great importance: but this hath been considered as one of the believer's privileges, (Essay XVII ;) and need not further be discussed in this place: for indeed our duties and our privileges are seldom more distinct than