But a very copious subject yet remains: the temper of the believer towards his brethren and neighbours is equally worthy of our attention. Many things, indeed, which might be here adduced, will occur to us, when relative duties come under consideration. It is, however, too copious and important a topic to be comprised in a very small compass: it will, therefore, be more expedient to continue the subject in another Essay, and to conclude at present with some brief observations on what hath been said.

1. Then; Every attentive and impartial reader must perceive, even from this imperfect sketch, that revelation is principally intended to lead men to proper thoughts of God, and suitable dispositions and affections towards him. They, who suppose the precepts, which relate to the conduct of men towards one another, to be the most important and valuable part of Scripture, certainly mistake the leading intent of it; for godliness, (or a disposition to behave towards God according to the glory of his perfections, and our relations and obligations to him,) is the first object, both in the commandments of the law, and in the doctrines and promises of the gospel; and the sins, against which the Lord always expresses the most vehement indignation, (such as atheism, idolatry, apostacy, unbelief, enmity against him, contempt and forgetfulness of him, profaneness and blasphemy,) may be habitually committed by persons, who, from selfish principles, are honest, sincere, benevolent, temperate, and peaceable. These things, however, will not excuse hatred and neglect

of their infinitely glorious Creator and Benefactor. Indeed, a man cannot be godly who is not moral; because we are required to express our regard to God, by behaving well to our brethren and neighbours: but he may be moral, as far as his outward conduct towards men is concerned, and yet be destitute of godliness.

2. The principal value, even of divine, truth consists in its sanctifying efficacy on the mind. Many "imprison the truth in unrighteousness;" even the doctrines of the gospel are often professed and contended for, with such arrogance, irreverence, and fierceness, that it is plain they are not principles in the heart, meliorating the disposition: but mere notions in the understanding, serving as an occasion of gratifying malignant passions, advancing worldly interests, or rendering men conspicuous among their neighbours; and sensible persons observing this, imbibe strong and fatal prejudices against the truth, through the manifest misconduct of these advocates for it.

3. Even the smallest degree, in which the doctrines of the gospel operate as principles, transforming the soul into their own holy nature, suffices to prove that they have been received with a measure of living faith; yet the Lord hath so arranged his plan, that various circumstances concur, in preventing the believer from deriving a strong scriptural assurance from a feeble effect of truth upon his mind. But in proportion as our principles induce us habitually to exercise ourselves unto godliness," the

certainty of the change becomes evident, our faith is proved to be living and to work by love, and the holy Spirit thus witnesses with our spirits that we are the children of God; yet this is generally connected with deep humiliation for the small degree in which we are sanctified.

4. Finally, our rule is perfect, and grace teaches us to aim at perfection: but we are still in a state of warfare and imperfection, in which "repentance towards God and faith in our Lord Jesus Christ," will continue to be necessary. "Blessed," then," are they, who hunger and thirst after righteousness; for they," and they only, " shall be" eternally "satisfied."

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ESSAY XIX.

The subject continued.

In stating with brevity, yet with some degree of precision, the peculiarities of the Christian temper and character, as produced, under the powerful influences of the holy Spirit, from the seed of divine

truth received into the heart by living faith, we shall sometimes be led to deduce coincident parts of them from different principles; some things, therefore, which were touched upon in the former Essay, may be here again resumed in another connexion. This will especially be perceived in relation to that subject, with which I shall introduce the delineation of the Christian temper, as it more particularly respects our brethren and neighbours; viz.

1. Indifference to the world and the things of the world.* Patience, contentment, gratitude, and cheerfulness, have been shown to be the genuine effect of that confidence in God and submission to his will, which arise from a real belief of the doctrines contained in the holy Scripture: but they receive a collateral support also from just views of the vanity of all earthly things, and the importance of eternity; whilst these are likewise essential to a proper frame of mind, and tenour of conduct towards our neighbours. For what is most productive of immorality and mischief among mankind? Does not an inordinate eagerness in the pursuits of worldly objects occasion a vast proportion of the crimes and miseries that fill the earth? This has not only led men idolatrously to forsake God, and wilfully to rebel against him but it has also prompted them to become the oppressors and murderers of each other, in every age and nation; and thus to fill the earth with "lamentations, and mourning, and woe." Nor can it reasonably be expected that any effectual remedy

1 John ii. 15-17.

will ever be applied to these evils; unless men can be generally convinced, that the objects of their fierce contentions are mere" vanity and vexation of spirit," and that nobler blessings are attainable. This has been so obvious to reflecting minds, that many sects of philosophers, and the inventors of various superstitions, have in this respect manifestly proposed the same end as christianity does: but the means have been so injudicious and inadequate, that they have only taught their followers to sacrifice one evil propensity to another; and to restrain sensuality or avarice, that they might more advantageously gratify the lust of dominion, or thirst for human applause.

But when the apostle exclaimed, "God forbid that I should glory save in the cross of our Lord Jesus Christ;" he subjoined, " by whom the world is crucified unto me, and I unto the world."* The world, and every thing in it; "even the lust of the flesh, the lust of the eye, and the pride of life;" and whatever was suited to gratify the appetites, the senses, the avarice, the ambition, or the vain glory of man, seemed to him no more attractive, than the distorted, defiled countenance of a crucified malefactor: while he was also entirely willing to be looked upon, by all worldly men, with that contempt, pity, or aversion, which such an object is suited to inspire. Indeed, the doctrines that relate to the incarnation of Christ; the birth of Emmanuel in a stable; his obscure education, and life of labour, till he entered on his public ministry; his subsequent poverty, hard

* Gal. vi. 14.