They wish he had the liberty of the gospel; by which they mean, a disposition to be easy, in a negligent, partial, sluggish regard to the means of grace.

Now, thou word-professor, I doubt not but thy consciencè condemns thee, when thou art passing sentence against a diligent active christian; rather as a plea for thy slothfulness and sin, than for anything you really think wrong in him. No! it is not his zeal, which leads thee to censure him; but thy own deadness and carnality, which thou seest by the liveliness and brightness of his character. You call him legal, because you are lazy. You cannot bear the comparison between his diligence and thy negligence; his spirituality and thy levity; his doing and thy talking; his practice and thy sentiments. Yes, poor lean soul, thy conscience tells thee, whilst thy countenance tells others, that thou enviest the man thy tongue censures. And when he is brought to thy mind, thy conscience charges thee to "go and do likewise."

Thus it appears that your objection to exhortations, cautions, and practical preaching, springs from ignorance, or inconsideration. From custom, in following certain preachers or Christians. From pride, which leads thee to prefer doctrines to every other part of Scripture, to oppose them to the commands of God, by declaring them unneces sary. Or thy opposition to the searching, practical part of the ministry of the gospel, springs from thy aversion to some plain duties, which thou canst not bear to have urged upon thy conscience by a faithful preacher. But perhaps thou art a Calvinist, and hast been instructed to suppose that Calvin was a man, who preached the doctrines of the gospel, and left the grace of God in the heart to do the rest. If this were true, as it is false, what would that weigh against the practice of the Prophets, the Apostles, and Christ? What is human authority, in matters of faith and practice? Is John Calvin's name in the Bible? was he an inspired prophet or apostle? Was John Calvin crucified for you? were you baptized in his name? But to suppose such a sentiment was John Calvin's, is false, and cannot be admitted by those who have read his works. Yet there are many proud enough to call themselves Calvinists, who are diabolic in their tempers and sinful in their conduct. And others affect to be called Calvinists, to indulge some error, without suspicion, under that name. And if Joha Calvin, eminent man! had declared his belief of any mistake, must I embrace it? So far from it-that, if you receive the truth, only because such were his sentiments, the truth, itself, will be injurious rather than useful to you.

If the grace of God in the heart, simply considered as doctrine, were sufficient to secure believers in comfort and obedience, then why do the Apostles use so many commands to christians? Why so many cautions, counsels, exhortations, and threatnings, used to prevent

says,

their sinning? When God "if his children forsake my law," Ps. lxxxix, it supposes they may do it, although "his children;" and surely his children have the grace of God in their hearts? And when a child of God forsakes him, the grace of God in his heart, which did not prevent his falling, will not restore him. No! that grace must be excited, enlivened, increased, by the Divine Spirit, or the soul would never more return to God. Christ says, not thy, but " my, grace is sufficient for thee." And if Christ's grace is our security, we are not secure but in the path of duty. If we expect his grace to be manifested in our weakness, like St. Paul, we must "beseech the Lord thrice," that is again and again; and not dream of grace in the heart being sufficient, whilst we indulge a slothful spirit. Many pretend to honour the grace of God in their hearts, who make it a mere plea for neglecting their duties: and while the tongue loudly exclaims, "grace! grace!" the temper is vain, proud, restless, censorious, earthly, or indolent; and the conduct manifests no evidences of grace in the heart. Fellow-christian, beware! do not take their word for it, who, to cherish a false peace, cry up the all-sufficiency of grace in the heart, neglect the means of grace, or hate exhortations to duty. Had Peter the grace of God in his heart? Was it sufficient to keep him? No; much less to restore him. Surely David had the grace of God in his heart, but did it keep him? No; when he neglected his duty, he fell. How was he restored; by grace without means? No; he was charged, convicted, warned, encouraged, by a minister of God,-Nathan. The means were blest, and answered the end. This boasting of the efficacy of grace in the heart, and hatred of cautions, commands, and exhortations, may lead to hell-but never can to heaven.

If such professors are right, all chastisements must be unnecessary. God afflicts" for our profit, that we may be partakers of his holiness.' He thinks the grace in us insufficient, of itself; and, therefore, afflicts us, to make us feel the need of more grace. "He giveth more grace." The great use which carnal professors and the devil make of this error, is to stop the mouth of a minister from using cautions, warnings and exhortations. They both hate that free grace and good works should be preached together. The devil and a carnal heart love to see works received and grace rejected; or grace received and works despised.

A minister of God must be aware of his own soul, and not be afraid of a charge of legality. Let him read Ezekiel, iii. 20, 21. Such professors who seem admirers of grace, and hate practical preaching, are in the pursuit of comfort, and comfort only. They hear, read, talk, and pray for comfort. If they miss this end, they consider the time and means lost upon them. But such mistake the ends of the gospel, and the gospel ministry." Instruction in righteousness" is one end of it; I mean, in the experimental and practical regard to righteousness in disposition and conduct. Hear this, ye who set 'one divine truth against another. Paul against

Paul, Christ against Christ, and God against himself. Hear, and learn the ends of Scripture:-"It is profitable for doctrine," this you agree to;" for reproof;" this is profitable--if the reproof is taken and improved; "for correction" of error in understanding, corruption in practice, or evil in disposition," and instruction in righteousness;" not merely imputed righteousness, for that is included in the first clause, "doctrine," but in a rectitude of disposition and conduct. This you account legal, unnecessary, injurious, and hateful; and so prove, that you are not profited by what you read and hear of God's word; yea, that you do not esteem this part of Scripture profitable. Such a sentiment, disposition, and conduct, are displays of rebellious pride and self-sufficiency, under the mask of friendship for the doctrines of grace. Such a sentiment opposes the whole current of Scripture, leads many to be contented without their duties, lays stumbling-blocks for upright minds, stops the mouth of a minister, is ruinous to many souls, and an awful imitation of the devil! Matt. iv. When he tempted our Lord to presumption," cast thyself down," was his temptation, " for he shall give his angels charge concerning thee." Behold the devil preaching the doctrine of God's particular providence, by the ministry of Angels! He assured our Lord of the grace and favour of God towards him; but for what end?—the same which he leads others to-presumption. But whilst the devil preached the promise of God, he left out a part "to keep thee in all thy ways." Such is his conduct still, and such the conduct of many who are led by him. They quote promises without, and even against precepts. They encourage themselves and others to believe the doctrines of grace, and the promises they wish to hear and take comfort from; but no signs of a gracious and holy, a humble and teachable, disposition, appear in them! They seem to love sound doctrines; but not "the things which become sound doctrine," Tit. ii. 1.

We are prone to seek truth in extremes. Some, who rather dote upon the righteousness of Christ than esteem it, believe in and plead it with God, for the justification of their souls, have little or no concern for the work of God's Spirit upon the heart, renewing them in holiness, day by day. They say fine things about the sovereignty, wisdom, justice, and love of God. They have good notions and good expressions about the Providence of God, the sufferings of Christ, the grace and goodness of God appearing in both; but silent about the designs of God in both. Or if they mention his designs in providence and redemption, it is very partially done. They say they have nothing to do but admire his grace. This sounds very piously; but often springs from self-deceit or hypocrisy. Such men seem ravished with their own notions. If we admire divine grace consistently, we cannot admire it too much. But if we forget the design of it, namely, to render us like God, our notions are like the light of the moon-cold and clear:" and they will leave our hearts frozen and barren. I am always suspici

ous of that person who seems to shun his own company, by making sound notions of spiritual things his refuge, his theme, his standard of real godliness. Such persons dwell in the outworks of godliness. They love the decrees, the doctrines of grace, the providence and perfections of God for the subject of conversation. They dwell upon the atonement of Christ. The blood of Christ and redemption by it, is all their theme. All this is very plausible. And, if it were possible, such persons would deceive the very elect. Many of them are deceived for a time by such pretenders; but they are easily detected by discerning Christians. "You shall know them by their fruits." Their sentiments, temper, converse, and conduct, will discover their hypocrisy. Such persons profess to admire the compassion of God in forgiving sin; but not his power in subduing sin. They talk much of an election to heaven; but not of an election to holiness: talk much of the end, and expect to attain it without walking in the way to it. The grace of God is much on their tongues; but nothing of its effects appear in their lives or dispositions. They extol the doctrines of grace, and neglect the means of grace; or attend them in a very partial, formal, self-sufficient man

ner.

They recommend the blood of Christ; but forget the ends of its being bestowed--for pardon and purity. Or speak of the sufferings of Christ, so as to overlook the operations of the Spirit. Or if the Spirit's power is allowed to be needful, they so depend on the Spirit's assistance, as to think the cautions and exhortations, and the means of grace, almost needless. They profess to believe the Holy Spirit assists them; but does the Holy Spirit dwell in God's children to render them slothful? Knowledge they wish for, if it can be obtained by hearing sermons or the conversation of ministers; but their knowledge deceives and ensnares them. It makes them vain, confident, and censorious. They are charmed with their own notions, which have no energy, life, and efficacy in them, like the light of the sun, which warms, enlivens, penetrates, and makes fruitful. Their faith is only a belief that they are right. The threatnings of God they read without awe, and his promises without love. The exhortations they think they need not; but every blessing their self-love presumes is their's. Their faith is dead, being alone, or by itself; without warrant, without a divine Author, without a gracious temper, a holy conduct, or the noble train of kindred graces.

Such persons hear ministers, not as the ministers of God, but rather as criminals standing at their bar. They hear more to judge the minister than to judge themselves. The only profit they receive from sermons, is to exercise their talents in applauding or censuring the minister. If they say it was a good, a tolerable, a sound, or excellent discourse, they applaud themselves for so doing; but are not anxious for God's approbation in their improvement of the sermon. If they censure the sermon, as poor, obscure, defective, or legal, in its

matter; and declare the preacher was very cold in his manner; this is a sufficient apology for their neglect of prayer and meditation all the day or the week. They either lay all the blame upon the minister, or divide it between him and themselves. Or if they allow the whole fault might be in them, they are not seriously and humbly affected with lost opportunities-a sufficient proof that their confession is not their real sentiment. They blame themselves in jest, and cannot bear any one should think what they say to be true. Thus they appear to themselves believers, without believing; and judge themselves humble for condemning themselves, without thinking they deserve blame. Nor need we wonder at this, for “out of the heart cometh deceit."

No. CLXX.-A RIGHT TEMPER UNDER TRIALS.

WHEN I have been free from painful trials, I have expected to continue so; and when I have had a trial, I expected that to be the last. If I am delivered from this difficulty, I hope my path may be smoother for the future. This is natural, and springs from a heart possessed of self-love, self-will, and self-deceit. Self-love suggests, surely this trial will be sufficient-self-will would have it so, at all events; self-conceit thinks that it would be best, and self-deceit assured me it must be so. This disposition, then, is evil in its origin: and it is equally so in its effects. For, whilst the mind is flattering itself with a flowery path to heaven, a trial comes. Our path becomes rough, and our prospect clouded. This disappoints and saddens us. And if the heart is left to its own natural operation, it will feel proud surprise, unbelieving despondency, and impatient desire to be easy. Satan magnifies real evils at such a time, and creates imaginary

The mind is then unhinged for prayer, praise, or patience. What, then, shall I do to remedy this disposition -Throngh Divine assistance, I will expect trials, and prepare for them. What numerous ills, would such a temper prevent? Am I free from any particular trial? I will expect one. Am I under a trial? I will expect succour in it, benefit by it, and deliverance from it. Am I delivered? I will expect another, and strength equal to my day. Such a step tends to break the force of a trial, when it comes; prevents much vexation under it, and leads the mind to seek advantage by it. It promotes our gratitude also; for when we expect trials, and are preserved from them, we wonder at Divine goodness. This is humbling. But when we do not expect trials, we do not heartily believe we deserve them. This is pride, and pride disappointed, excites rebellion; and both increase the burden of the cross. This is as foolish, as it is sinful and injurious. Sin dwells in our souls-our souls dwell in corruptible bodies, and both in a corrupt world. The saints which dwell near us are imperfect, the