ING 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 hints 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 pétitions to the Father in their behalf: "Sanctify them through 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 through which " the tree is made 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.) So that we are not only "justified by faith," but also "sanctified by faith," (Acts xxvi. 18.) 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 properly 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 and Saviour Jesus Christ." Alas! a great part of the acquaintance that most of us have formed with the truths of Revelation is merely notional; and if we do not perceive the genuine nature and tendency of the doctrines to which we assent; they must fail to exert their transforming efficacy upon our hearts. Thus "knowledge puffeth up," 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. Then, 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 thus 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; 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. He 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 in 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; and how can he, who lives under the influence of these principles, be proud of his possessions or attainments? He dares 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. Indeed, he cannot, in general, but perceive that he differs from ungodly men, and from himself in former years; but 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 gross immoralities, through which numbers are made equally mischievous and wretched, by a divine interposition, in various ways restraining him fron

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listening to temptation, or following the devices of his own heart so that his prescrvation 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 frequently and carefully views himself in the glass of the holy law, and diligently compares his whole behaviour 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 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 better than himself," and "in honour to prefer them." (Rom. xii, 10. Phil. ii. 3.) Thus he is habitually disposed 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 à teachable disposition; 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 sensibly felt, and frankly owncd their want of wisdom; and been most ready to ask it of God, (Jam. i. 5.) and to inquire his will at every step, with the greatest simplicity and fervency. And though the well instructed believer will not call any man father upon earth, or implicitly adopt all the instructions of any uninspired person, but will bring every opinion and counsel to the touchstone 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 will continue a learner to the end of his days, as his only 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 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, he has no power in himself, either to resist temptations, endure tribulations, face dangers, or perform duties; and that he can only "be strong in the Lord, and in the power of his might.” (2 Cor. xii. 9, 10. Eph. vi. 10. Phil. iv. 13.) Thus simplicity of dependance on God for teaching, assistance, protection, forgiveness, acceptance, sanctification, final perseverance, and complete salvation, are produced and maintained: the believer becomes more and more poor in spirit, and a constant pensioner on the Lord, in all circumstances, and on all occasions.-Indeed, 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, all boasting is" habitually " excluded," from his heart and lips; with self-preference, self-admiration, and contempt of others. 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

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