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converse with the world; in short, in all the various circumstances of life.

of the grace of God from a righteous and holy life, but many do it practically. Many, who will fully admit the holy The inconsistency which I influence of the gospel, yet act have been condemning, is greatas if the bare reception of its ly supported by our resting in truths were a kind of compensa- general ideas of religion without tion for, at least, what they entering minutely into the dewould call the lesser sins of man. tail of its duties; and by our beHence, with a strange inconsis-ing satisfied with approving tency, they will say, such a per- generally of its doctrines withson is, without doubt, a religious out a particular application of man, but he is passionate. An- them to our own cases and cirother is exceedingly pious, but cumstances. On the other he is sullen and morose. A third hand, nothing shews more deis very devout, but he is worldly.cidedly a truly upright spirit Is it not plain that a separation than the full and complete manis here made between religion ner in which religion is applied, and its practical influence? It with distinctness and particularis supposed that a man can be ity, to a man's own case, carrireligious, and yet not gentle : ed through all the business of pious, and yet not benevolent : life, and made to regulate every devout, and yet not detached part of the conduct. It is an from the world. In the same easy thing to express an admiinconsistent manner do multi- ration of the scriptures, to speak tudes reason, who are religious in high terms of an excellent on the Sunday while they are treatise on religion, or to be wholly engrossed with the world loud in commendation of a pithrough the week: who can at-ous discourse. But the only tend with the same punctuality the church and the theatre: who would not on any account neglect the preaching of the gospel, but in their families discover nothing of its benign influence: who very carefully settle the articles of their faith, and hold them strenuously; but take little pains to regulate their temper, evidently overlooking that necessary duty, as if it were no essential branch of religion. In a word, we are chargeable with the same inconsistency whenever the holy doctrines which we believe are not embraced as principles of action, influencing and regulating our whole conduct, teaching us how to feel, to act, to suffer, in our families, in our shops, in our retirements, in our

VOL. VI. No. 2.

solid proof which we can give in either case of cordial approbation, consists in the close and faithful application of what we have read or heard to our own consciences; in the alteration we are induced to make in those parts of our temper and conduct which have been shewn to be wrong; and in the abiding nature of the effects which, thro' the blessing of God, have been produced in us. Herod knew that John was a just and holy man he heard him gladly and did many things because of him. But when John plainly applied his preaching to Herod's own case, and said it is not lawful for thee to have thy brother's wife, then the insincerity of his heart appeared; he could not bear the

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natural pride and corruptions of in error. The grace of God your heart, and to the fair char-supplies a most efficacious acter which you sustain for ex- tive to holiness; and holiness ternal morality, will insensibly is the inseparable result of the gain upon your reason and con- grace of God, when it is receivscience, and that you will grad-ed into the heart. The one is ually become a kind of infidel in the means, the other the end. fact, while you retain the Chris- Can the end be answered withtian name. Let me intreat you out the means? Look at the to study the bible, and refuse to success of those philosophising listen to those, who would per-schemes of reformation which suade you to disbelieve its fun- inculcated the beauty and the damental truths, lest you bring excellency of virtue, but appliruin on yourself, and grieve ed no adequate motive to the Your affectionate father, mind. On the other hand, can July 1, 1805. L. the doctrines of Christianity be of any use, except as they conduce to their proper end? To allege this would be to degrade the gospel, since its superority above every other moral system arises from its more powerful effects in meliorating the character and conduct of those who embrace it. In perfect harmony with this view of the subject, we are told in scripture, that the Son of God gave himself for us for the express purpose of redeeming us from all iniquity, and purifying unto himself a peculiar people zealous of good works.

From the Christian Observer.

On the Connection between the
Grace of God and a Holy Life.

TH

HERE is in many a strange desire of separating what God hath joined together-the grace of God and the righteousness of man. One set of persons exalt the grace of God, and speak in the loftiest terms of the gospel of Jesus Christ; but say little of the duties of man and the obedience which is required of him: as if the bare knowledge of the gospel scheme were to be substituted in the place of true holiness; or as if it were wholly unnecessary to enter into the detail of that obedience which man ought to perform. Others, equally unreasonable, insist exclusively upon the importance of moral practice, and view with jealousy every attempt to give prominence to the doctrines of grace; as if a blow were thereby aimed at morality, and as if the obligation to a righteous life were thereby undermined. Both are equally

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In order, therefore, to acquire a just view of the Christian dispensation, we must regard a right system of faith, and a righteous and holy life as indissolubly connected. We must consider it as a vain attempt effectually to reform our conduct, unless we embrace the holy principles which Christianity inspires. And on the other hand, we must deem it unnatural, and even impious, to hold the truth in unrighteousness; to exalt the doctrines of the gospel, and to neglect the practical effects which these doctrines were intended to produce. Few indeed avowedly separate the doctrines

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converse with the world; in short, in all the various circumstances of life.

The inconsistency which I have been condemning, is greatly supported by our resting in general ideas of religion without entering minutely into the detail of its duties; and by our be

of the grace of God from a righteous and holy life, but many do it practically. Many, who will fully admit the holy influence of the gospel, yet act as if the bare reception of its truths were a kind of compensation for, at least, what they would call the lesser sins of man. Hence, with a strange inconsis-ing satisfied with approving tency, they will say, such a per- generally of its doctrines withson is, without doubt, a religious out a particular application of man, but he is passionate. An- them to our own cases and cirother is exceedingly pious, but cumstances. On the other he is sullen and morose. A third hand, nothing shews more deis very devout, but he is worldly.cidedly a truly upright spirit Is it not plain that a separation than the full and complete, manis here made between religionner in which religion is applied, and its practical influence? It is supposed that a man can be religious, and yet not gentle : pious, and yet not benevolent devout, and yet not detached from the world. In the same inconsistent manner do multitudes reason, who are religious on the Sunday while they are wholly engrossed with the world through the week: who can attend with the same punctuality the church and the theatre: who would not on any account neglect the preaching of the gospel, but in their families discover nothing of its benign influence who very carefully settle the articles of their faith, and hold them strenuously; but take little pains to regulate their temper, evidently overlooking that necessary duty, as if it were no essential branch of religion. In a word, we are chargeable with the same inconsistency whenever the holy doctrines which we believe are not embraced as principles of action, influencing and regulating our whole conduct, teaching us how to feel, to act, to suffer, in our families, in our shops, in our retirements, in our VOL. VI. No. 2.

with distinctness and particularity, to a man's own case, carried through all the business of life, and made to regulate every part of the conduct. It is an easy thing to express an admiration of the scriptures, to speak in high terms of an excellent treatise on religion, or to be loud in commendation of a pious discourse. But the only solid proof which we can give in either case of cordial approbation, consists in the close and faithful application of what we have read or heard to our own consciences; in the alteration we are induced to make in those parts of our temper and conduct which have been shewn to be wrong; and in the abiding nature of the effects which, thro' the blessing of God, have been produced in us.

Herod knew that John was a just and holy man he heard him gladly and did many things because of him. But when John plainly applied his preaching to Herod's own case, and said it is not lawful for thee to have thy brother's wife, then the insincerity of his heart appeared; he could not bear the H

application of the doctrine which he had previously professed to approve; and he put John to death.

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and of valuing the world more than his favor? Is it our grief that we have hitherto served and obeyed God so imperfectly; and is it our serious wish and our sincere endeavor to honor him for the future, by setting him ever before our eyes, by making

The true remedy for this evil is the practice of close and diligent and daily self-examination; and the habit, not merely of reading the scriptures and hear-his will the rule of our actions, ing sermons, but of applying and his glory our end? What both, with fidelity, to our own painis then are we taking to do circumstances. The words of a this, and wherein do we show particular text are soon repeat- that we are in earnest about it? ed the propriety of the con- Unless we are daily and earnestduct it inculcates is easily ac-ly engaged in resisting and subknowledged. But to examine its contents in detail, and to consider with attention, and with a view to ourselves, the temper and the practice which it enjoins, is a work of no small labor and self-denial. I trust, Mr. Editor, that neither you, nor your readers, will think me presumptuous, if, with a view of lessening the difficulty, I should venture to propose a few questions which every individual may advantageously put to himself; and on his fair and honest reply to which, as in the presence of God, ought to depend his judgment of his own state.

duing that enmity against God, his law, government, and authorlity, which so much prevails in all by nature; what proof can we have of being right in our faith? Too many there are who, wholly selfish in their views and desires, seek no farther to serve God than they think will be sufficient to prevent their incurring the dreadful effects of his displeasure. But are these true Christians? Certainly not. The object of the gospel is to teach us to strive against sin, to love God with all our heart, and soul, and strength, and to make his glory our aim in all that we do. We acknowledge that man is This will readily be acknowledga sinful and guilty creature, and ed. But let me ask, is it our that naturally his heart is "en- unvarying endeavor to exercise mity against God." But are we that habitual regard to God which conformably to this doctrine re- will influence us in all we say, sisting that desire which we feel do, or think? Does every thing to be independent of God; and bow in our esteem to the will and are we striving to bring every command of God? Do we adopt rebellious thought into subjection those principles and live that to the rules of his holy word? kind of life which we know God Do we feel that there is in our-will approve; or is there nothing selves an evil heart of unbelief in either which we can alter for which leads us to depart from his sake? Do we labor to mainGod; and are we, therefore, af- tain in our minds a lively sense raid of loving other things better of his presence? Do we exercise than God, of trusting to human a constant submission to his will, support rather than to him, of a constant dependence on his honoring man more than God, I power, wisdom, and goodness?

Are we habitually thanking him | boring to bring them into subfor the mercies we enjoy, ascri-jection, that our hearts may be bing them only to his free and as a temple sacred only to Christ? unmerited grace in Christ Jesus; If this is the case, how do we and are we striving by some show it? Are we daily examinmore substantial proofs than ing ourselves? With what perwords to testify our gratitude to verse dispositions are we mainhim? In our troubles, do we taining this struggle? Are we as look to him alone for deliverance, much and as earnestly engaged resigning ourselves to his holy in subduing ourselves, as in purwill, and even bearing affliction suing honor, wealth, or worldly cheerfully for his sake? Do we comfort? In what do we deny value him as our chief good, as ourselves? I ask not what open the only proper object of our and public sacrifices we are mahappiness; and do we prove king-vanity may prompt to that we do so by preferring no these nor whether we are imgratification to his favor, by ma- posing penance on ourselves— king every requisite sacrifice, that is comparatively an easy and renouncing every evil habit, task. But are we mortifying our readily, for his sake? In short, vanity, curbing our pride, subdo we set him before us as the duing our self-will, renouncing witness of our actions, the judge our love of consequence and powof our conduct, the end of aller, giving up our own pleasure; that we do? and especially are we resisting But let me now request your our besetting sin? Many of the readers to take another view commandments of God, let it of the subject. They acknow-be remembered, it is both easy ledge, I doubt not, that this is and creditable to fulfil. Herod a sinful world, and that therefore himself seems to have executed a Christian is not to be of the these. But he would not give world even as Christ is not of up the gratification of a criminal the world, but is to make it his passion, from regard to those study to "mortify his members doctrines of which he acknowwhich are upon the earth, forni-ledged, generally, the truth. cation, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry; for the which thing's sake the wrath of God cometh on the children of disobedience." Now allow me to enquire, do we real-put upon those ebullitions of ly believe this doctrine? Let us passion, and expressions of peebring the matter to a point with vishness, which would otherwise our consciences. Are we re-break forth? Can we govern nouncing the spirit of that world whose friendship is represented as enmity against God? Are we crucifying the flesh with its affections and lusts? Are we engaged in a secret warfare with all our evil inclinations, and la

The due reception of the gos pel farther implies the attainment of a meek and quiet spirit. Do we then control our anger Is the power of religion clearly visible in the restraint which we

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ourselves under provocation? If others are angry with us, are we calm with them? But perhaps some one may say, " My passion is soon over." Yes, this is natural to you: but why was it not restrained by religion? "But

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