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tested to be divine by miracles and the accomplishment of prophecy and other collateral evidence? If this be the case, the evidence in favor of the truth and divinity of the Christian religion is full and complete. But these various sources of evidence have been stated with great clearness by many able defenders of Christianity. Our faith in the system of religion rests on a firm basis, and against this truth we are assured that the gates of hell shall never prevail. 2. We infer the great importance of right apprehensions on the leading truths of Christiani-Christ, in temper and character. ty. That errors should be embraced for truth in the remote branches of religion, and those which have little influence on character, in this very imperperfect state, is not strange, and does not very essentially affect the best interest of the subject, or the church in general. But wrong conceptions on the primary and leading truths have great influence on the affections and practice, and are exceedingly dangerous.

religion to practical purpose, but are governed by inclination.), Hence if any man is a true worshipper of the Christian's God," he is devoted to his fear and practises the duties of Christianity.

The observation also applies to the truth respecting the ground of the sinner's acceptance with God. The bible doctrine of the proper divinity and atonement of Christ, when cordially received, lays the foundation of a life of holy faith and obedience to all God's commands, and is attended with a conformity to

We are assured by the word of God, and it is found true in experience, that "all people will walk every one in the name of his God,"* and we know that the true servants of the Lord will walk in his name foreverthe character of the object of worship, as it exists in the mind of the worshipper, determines his character; his affections, pursuits and practice are agreeable to it, (we speak of those who really believe what they profess, and not of the vain pretenders to religion and worship, who really believe nothing in

* Micah iv. 5. VOL. V. No. 5.

The same observation applies with respect to the bible system of morality and the retributions of futurity. The expectant of the pure and holy enjoyments in heaven, promised in the gospel to the redeemed, will be a practical Christian, and labor to be holy as he who hath called him is holy. He who expects a Mahometan paradise, will not fail to anticipate those sensual enjoyments in the present life.

The truths of Christianity must be congenial to our hearts and its duties and promises the objects of our choice.

Let it be remembered that Christianity is a religion of the heart. The Christian is united to God, to Christ, and to the morality and the prospects of Christianity, as distinguished from all other religions in the world. Hence it is stiled in scripture, the knowledge of" the only living and true God and Jesus Christ whom he hath sent," and it is often denominated the fear of God and the love of God.

We cannot omit to observe that the public teachers of Christianity, the ministers of the gos W

Finally, the truth and excellence of the Christian religion and its importance to man, call upon all of us to know, love and

pel, should be scribes well instructed into the kingdom of God, and able to bring from the gospel treasure things new and old, and their view of the lead-practise it as our calling, and the

ing Christian truths and duties should be just, distinct, and clear; they must be sound in the faith, the pure system of Christian truth must be their chosen religion, and to practise it in their lives and preach it to others their most delightful employment.

Religious societies have the most feeling and cogent arguments to seek for such ministers and such only, and when obtained to esteem them very highly in love for their work's sake; and to strengthen their hands and encourage their hearts by hearing, so that their own souls may live, and doing their utmost to advance the saving knowledge of the truth in others.

Parents and heads of families have an exceedingly important betrustment, respecting their children, and the youth of the -rising age, to "train them up is the nurture and admonition of the Lord." They must teach them "the first principles of the oracles of God." It has been a favorite saying that "we must 'not teach our children what to think, but how to think." This saying must originate in great ignorance, of the moral cast and state of our children's minds, or of the Christian system, or of both childhood and youth in the seasons of the fairest hope for man. It is then that the seeds of knowledge and virtue are usually sown, which spring in mature years and produce the blessed barvest of wisdom and piety, and ripen into usefulness

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business of our lives, in all our relations to God and man, with a constant and serious view of the presence of God, our near approach to the world of spirits and the retributions of eternity.

On Religious Feelings.

HE power of religion has

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ever interested the feel|ings and passions. Where there is the life of true godliness, there will necessarily be strong emotions of soul. It becomes us to be the friends of a warm, animated piety, in opposition to a cold, philosophic religion. Revived, living Christians have their hearts engaged and well affected in the cause of the Redeemer. Such as are alive unto God, are distinguished for warmth of affection. They find, by experience, that religion is a vital principle accompanied with heart-felt sensations, such as holy complacency in divine things, and godly sorrow for sin. Where such emotions as these are not excited, there is reason to apprehend, the heart is not the subject of a work of grace. Let us consider,

I. Such as are alive unto God, do not content themselves with mere orthodoxy.

Correct opinion does not of itself constitute vital godliness. It is, indeed, necessary that tenets be correct. We mean not to disparage the importance of a speculative belief in the close doctrines of grace. But correct opinion must not be rested in, as embracing the sum and substance of vital religion. A spec

ulative faith does not always interest and engage the religious feelings of the heart. It is frequently unfruitful, bearing none of the fruits of holiness, consisting in pious exercises. While men's understandings are rightly instructed, their hearts are often cold and lifeless. Sometimes, indeed, there will be a warm zeal in advocating the truths of the gospel, when the life and power of religion are wanting.

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saving light, and destitute of the feelings of an evangelical tem

per.

We must not, then, place religion wholly in right specu lative opinions. We must not make it to consist in a mere act of the understanding. Though a right understanding of the connected and consistent system of gospel truth, be a matter of the utmost moment, yet we must not rest satisfied with this, but consider corresponding feelings. of heart, as being also essentially requisite. Hence we may consider

II. True religion is a feeling sense of the excellence of divine truth.

An orthodox faith is not necessarily connected with heartfelt piety. And we should be careful not to content ourselves, with an understanding of the great principles of divine revelation. This is often no more than a knowledge which puffeth up. The excellent doctrines of the gospel, are frequently viewed with a philosophic coldness and indifference. These doc trines, also, are often received with emotions widely different in their nature, from the feelings of the religious spirit. They often produce temporary and shortlived joy like the seed sown in stony places, which soon springs up, and wanting root and moisture, when the sun is up is scorched and soon withers away. Some would satisfy themselves with a religion of the understanding which leaves the heart unmoved. But such a religion has no vital warmth. It imparts no cheering comforts to the soul. It is a cold act of the understanding, and has none of the joy and peace of believing. We may entertain consistent views of the leading principles of the gospel, and have a knowledge of the connected system there contained, and yet be strangers to the Religious affections accompa power of godliness, strangers tony a spiritual discernment of the

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The spirit of the gospel, being wrought into the heart, constitutes the christian temper. pious disposition is every where, and in all persons, the same; having the important doctrines of the gospel, for its foundation, and ground work. Revived, experimental christians, must necessarily enter into the same views of the gospel, so far as they understand it. The same truths are written, not with ink, but with the spirit of the living God, not in tables of stone, but in fleshly tables of the heart. Christians, so far as they have the spirit of Christ, are perfectly joined together in the same mind and in the same judgment, or sentiment. Their views unite and terminate in the great distinguishing truths of the gospel. For the christian temper involves in it these truths, and where they are explained and laid open to the understanding, they must necessarily propound themselves to the acceptance of the pious mind.

ervation in holiness, and opens a source of noble and exalted entertainment.

The word of life, is dear and precious to the truly pious. They feed and feast upon it. With a pleasing With a pleasing satisfaction, they investigate and entertain its sublime doctrines. Such discoveries on moral subjects then present themselves to their minds, as to inspire them with joys with which a stranger doth not intermeddle. Hence, by diligently and prayerfully attending to the good word of grace, and apprehending its excellence, they become fervent in spirit, serving the Lord. The Holy Sprit alone, discloses the moral excellence of divine truth to the understanding. And when he brings the word home with pow

great things contained in the gospel. Evangelical sentiment has a kindly influence to stir up gracious exercises. Where the gospel is embraced in its purity, it has an enlivening and animating effect upon our nature. The soul cannot remain torpid and inoperative. There will be activity, where the pure gospel has it proper effect. The soul will be enflamed with the genial warmth of piety. It will have vital exercises, such as are sensibly felt, and experimentally known. David says, "Oh, how I love thy law, it is my meditation all the day." The apostle Paul, giving an account of his religious experiences, says, "I delight in the law of God, after the inward man." Bright views of gospel sentiment awaken delightful sensations. Saints finder, and causes it to be seen in a rich entertainment in contemplating the distinguishing and essential truths of the gospel. And this contemplation must no doubt constitute a great part of their happiness, in the kingdom of glory.

its spirituality and beauty, it attracts the affections, and becomes instrumental of stirring up to a warm and vigorous piety.

III. Saints have a feeling sense of the beauty of God's perfections, manifested in his works of providence and grace.

God is pleased to reveal himself by means of his glorious works, both of creation and redemption. The traces of his character are inscribed in the book of nature, but most of all, in the volume of Revelation, and in the face of Jesus Christ. He hath set himself forth as the eter

The good word is a quickening spirit, to such as have tasted its power. It quickens christian graces, and gives life and spirit to devout affections. Great is the joy and peace of believing.Erroneous views of the gospel scheme of sentiment, either leave the affections unengaged, and sink the soul into a state of apathy, without feeling or emo-nal source of being and blessedtion; or else awaken unhallow-ness. He hath made all things ed passions. But a just apprehension of the truths, brought to light in revelation, furnishes reviving views, and excites feeling, vital exercises. Such precious truth discloses itself, from the word of God, to the minds of the intellectual and holy creation, as contributes to their pres

with a view to display himself, and promote his declarative glory, that he might be known to his rational creatures, and that in his light, his children may have light. What a glorious display of his moral excellence, is made in the stupendous works of nature and grace!

The natural man receiveth not the things of the spirit of God for they are foolishness unto him; neither can he know them, because they are spiritually discerned. God, in his excellence, is revealed only to such as are spiritually minded. Tho' sinners see the traces of his being, yet they discern not his goodness; or, see him not in the beauty and loveliness of his moral character. But such as are pure in heart, see God in his unspeakable excellence.

And thus seeing him, they are inspired with ineffable delight. Complacential affection springs from a spiritual view of the Supreme Good. Such a view gives birth to joy and hope. Religious affections are enkindled, in the light of his countenance. Do not wonder if his children glow with affection, and breathe an animated piety. They have found him whom their soul loveth. They have come to their soul-reviving rest. God stands revealed to their view, as the greatest and best in the universe. He has become the beloved object which fills and enraptures their minds.-This sight and sense of God, gives ardor to the religious spirit. It excites the fervors of love; elevates the soul with a joyful hope, warms the heart with the emotions of holy desire, and occasions meltings of sorrow and contrition for sin.

No wonder that the seed to serve the Lord, have been distinguished for strict sentiments and manners, and been considered singular, by reason of their devout frames, and the movings of affection. It would seem that a proper apprehension of God, must produce some such distinguishing traits in the character

of those who are accounted to him for a generation. Such as have seen the Lord of Hosts, will differ from the cold-hearted men of the world, and make it evident, that they are chiefly de lighted in God. They will make it manifest, that a discernment of the moral excellence of the Divine Character, gives the spring to their activities, and calls forth their sweetest comforts and desires.

IV. Saints find by experience, they have outflowings of desire after God.

This will be evident by attending to the exercises of men of God, recorded in scripture; and especially of the sweet Psalmist of Israel. In his Psalms we have an account of his holy breathings. "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." "O God, thou art my God, early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is: To see thy power and thy glory, so as I have seen thee in thy sanctuary." Ixiii. 1, 2. "As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God; when shall I come and appear before God?" xlii. 1, 2.

When his soul was in great disquietude, his heart was still intent on God: "I will remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar." xlii. 6.

He seems, at times, to have been brought into grievous straights: (6 My soul cleaveth unto the dust." But still he had vehement and longing desires, flowing out unto God. He,like

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