exercise, though they have at that time, no remarkable or fresh manifestations of Christ to their souls. But real Christians cannot be satisfied in such a frame, much less willing to abide in it.

Thirdly: Many of the worst of hypocrites may have a strong confidence of their being in a happy state, favorites of God, (John viii. 41.) and interested in Christ; though they never had any spiritual manifestations.

Fourthly: Christ has truly manifested himself to many, who yet, through doctrinal ignorance, temptation, &c. have not yet been assured of their interest in him. Nevertheless, they have seen his glory, as of the only-begotten of the Father; admired him; panted after him; resolved to die at his feet; would not willingly offend him in any thing; loved him for his own excellence, and for his goodness, and wonderful grace in saving others.

Fifthly: Some, under very great manifestations of Christ to their souls, (though assured of interest,) have been raised above the consideration of their own safe state. Their sweetest, most spiritual, and refined joys have arisen from somewhat higher than any selfish considerations. They have at such times, as it were, forgot themselves, and could not bear to withdraw their eyes from Christ's own glory, to consider themselves, or dwell on their own safety..

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Sixthly For Christ to manifest himself unto us, as he does not unto the world, is for him so to enlighten the mind by his Spirit, as that the spiritual beauty, excellence, and glory of Christ, as displayed in the written word, shall be realized, and make an answerable impression on the heart: even the glory of his divine perfections, power, mediatorial offices, vicarious obedience and death, is so manifested as to produce a heartfelt sense of his excellence, loveliness, and worthiness; and the wonderful glory and love of the whole trinity, as displayed in his mediatorial work. I Cor. ii. 9, 10. 12. 2 Cor. iii. 17, 18. iv. 6.

So then, this manifestation of Christ to the soul, is not by the discovery of new truths concerning him, not before contained in his word; but by impressing the heart with a lively sense of the excellence of discoveries already made in the

Sacred Scriptures, the foundation for which was laid by regenerating grace; and which inward sense of the Saviour's excellence and glory is revived, and increased from time to time, by the influence of the Holy Spirit on the soul."

Nothing can be more free and undeserved than this divine influence; but it will be best known if we have been made partakers of it, by considering its evidences and effects.

SECONDLY: The effects and evidences of divine manifestations.

First: A deep conviction (proportioned to the manifestation) of the meanness, unworthiness, guilt, past and present sinfulness of the soul thus favored; humbling its pride, and filling it with self-abasement. This is exemplified in the language of Old-testament saints. Thus Jacob, “ I am less than the least of thy mercies." Job, "Now I repent and abhor myself." David, "Who am I, and what is my father's house?" Isaiah, "Woe is me, I am a man of unclean lips." Daniel, " My comeliness is turned into corruption." And Jude, in the text, How is it, that thou wilt manifest thyself unto us, and not unto the world?

Secondly: A conviction of our entire dependance on Christ, both for righteousness and strength; thankfully falling in with the design of his redemption; resting with complacency in his plan of salvation; feeling our need of his mediation; and sensible of our weakness and insufficiency to follow the Lord, except continually upheld.

Thirdly: An assurance of the reality and excellence of the objects manifested; i. e. the person and grace of Christ. They shine with such a divine glory, that they needs must be realized.

Fourthly: A conviction that there is much more to be seen and admired in Christ, than has yet been manifested to the soul; and consequently an earnest increasing desire, to know, love, and enjoy more, which prevents resting in present attainments, and induces the soul to resolve never to stop its pursuit, till it shall enjoy all it wants, and awake in the complete likeness of Christ.

Fifthly: A glorying in this salvation, renouncing all other Saviours, and all other portions; as seeing that

there is enough in him to satisfy, though in the want of all things; and that all other things are nothing without him.

Sixthly: A concern to honor and glorify, in all possible ways, this blessed Redeemer; never thinking he can be exalted enough; longing that others may see, admire, love, and be devoted to him.

Seventhly: Tenderness of conscience, fearing the least sin, or rather looking on none as little; with a jealousy of our own hearts, and a holy fear of dishonoring God our Saviour.

Eighthly: Not only a spirit of devotion towards God, and peculiar complacency in his people; but universal benevolence, or a spirit of pure, gentle, humble, meek, patient, forgiving, disinterested love towards all mankind.

Ninthly: The transforming efficacy of these manifestations, producing universal holiness and love to all God's commandments.

Tenthly Preparation for heaven, anticipating both its enjoyments and employments; drawing off the affections from the world, and causing them to be set on things above. Hence learn,

That God has a peculiar people, who are the objects of his sovereign, distinguishing love. Can any of you, who have seen his glory, account for it in any other way?

The unspeakable excellence of true religion. How far are its pleasures preferable to all others!

We may hence learn, The nature of vital faith.

1. That it is somewhat more than a bare assent to the truth of speclative notions.

2. That it is somewhat better than a bare assurance of interest in God's love, or that Christ died for me. And that the essence of faith, and especially the first act of faith, does not consist in believing that Christ is mine, or that he died for me in particular. For, (1.) There is no such proposition in scripture, as that Christ died for any one in particular, except such as answer to gospel descriptions; or otherwise for the elect, who cannot be known till they are

made to answer these descriptions.

(2.) Nor could this

(3.) If there

be true faith, upon the plan of general redemption; for then every one who admitted that sentiment would be saved, which no sober Arminian would assert. were such a proposition in scripture, it would require no change of nature to believe it; nor would there be any thing gracious in the belief of it. Suppose God should tell an unconverted man that Christ died for him, that his sins were forgiven him, or that he was elected, without a spiritual manifestation, he would only be the same or worse than

ever.

3. True faith is a high and exalted thought of Christ, the testimony of God concerning him being received as true, and good as well as true, so that he is accounted altogether lovely, and his salvation worthy of all acceptation. He is considered worthy that God should intrust his glory, and we our immortal souls, in his hands. Thus they who applied to Christ when he was upon earth, came with a confidence in his power, and a high opinion of his goodness, tenderness, and willingness to relieve; but without an assurance of his goodwill to them in particular..

Learn, how Christians should judge of their experiences. Not by manner, impulses, &c. but by their nature and effects.

What a gift is Christ! What a blessing is his mediation!

(1.) Without a Mediator, we should have had no such glorious manifestations of God. He has revealed him. "He that has seen me, has seen the Father.'

(2.) Without a Mediator, it would not have been consistent with God's dignity and purity to have manifested himself to us.

(3.) No discovery of God, without Christ, could have afforded any relief or consolation to such sinners as we

are.

VOL. I.

LXXXI.

CHRISTIAN FRUITFULNESS.

JOHN XV. 8.

Herein is my Father glorified, that ye bear much fruit; so shall ye be be my disciples.

THIS chapter contains a very instructive and endearing account of our Lord's conversation with his disciples, just before his last sufferings: in which he illustrates the necessity and advantage of union with himself, by a beautiful comparison; representing himself as the vine, his Father as the husbandman, and his people as the branches; charging them to abide in him; cultivating a constant regard to him, as the source of every good; and living perpetually on his fulness that thus they may not only enjoy the blessed fruit of his mediation, in peace of conscience, and a sense of acceptance with God, but may also be made fruitful in every good word and work. This is the object he particularly inculcates in the words of the text, enforcing it by additional arguments. Let us endeavor to consider,

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FIRST, The nature of Christian fruitfulness.

It consists not in a mere external form of worship. Too many, who have worn the Christian name, have placed it in this; yea, sometimes have laid the greatest stress on such circumstances and modes of worship as were never commanded in the word of God. Surely in vain do they worship him, who teach for doctrines, or ordinances, the commandments of men. Matt. xv. 9. But supposing the form to be ever so simple or scriptural, it is of no avail if not attended with proper affections, and connected with a due regard to the will of God, in our daily intercourse with our fellowNor in mere selfish affections. If we place our confidence in the flesh, and rejoice not in Christ Jesus alone; but are affected with our own duties and religious exercises, as supposing they are meritorious of the divine favor; all is rank pride and self-righteousness: though such may say to others, "Stand by thyself, come not near me, I am holier than thou," they are more offensive to God than the vilest

men.