to his probation. They are taught - this dependence, by being strengthened by Christ, after those frequent lapses, which happen whenever they begin to stand by their own strength. Owing to the forgetful disposition of man, it is important that those truths, which it is for his good to remember, should be repeatedly inipressed on his memory. And this is most effectually done in the way which God has chosen respecting the faints in this life; for, if they never had back- liden, they could not be renewed; if not renewed, these impressions could not be repeated; & if the faint wasperfect, he would not backslide. 5th. It is necessary that saints Thould continue imperfect in this life, that the malignant nature of fin might be seen by them. If 1 they were made perfect in holiness at once, they could not see, or have any realizing understanding of, the unyielding nature of fin. When holiness is implanted in the heart, it gives a death wound to ✓ the finful nature of man. But, like the "Man of fin" it "has its life prolonged for a time and a feafon, though its dominion is taken away." The feed of the woman has "bruised the serpent's head," but he is not killed; and after he is bruised, and his power of destroying is taken from him, yet he writhes, and throws himself, into every malignant, vindictive posture, that he possibly can. He keeps i up a constant warfare in the faint, by the sanctification of whom, the ferpent's dominion has been broken; and, though his life and strength are constantly diminish ing in the conteft, yet the feeblest remains of them are spent in expressions of a malignant hatred towards holiness. These things the faint could never know so well as by experience; and he would nevVOL. II. No. 3. M 1 er experience them, except in a state of trial; and this, as obferved before, is necessarily connected with a state of imperfection. 6th. Imperfect holiness in the faints, during this life, is necessary to teach the intelligent universe the greatness of Christ's victory over the adverfary. When two hostile armies contend in a field, we always estimate the magnitude of the efforts made in obtaining the victory, by the unyielding obstinacy with which the vanquished army fought. The contest between fin and holiness, is the contest between Christ and Satan. Ever since the fall, the difpute has been carrying on between them, for universal empire. The heart of every faint is made a field in which this battle is fought. The faint is the spectator who beholds it; and he sees fin, though vanquished thousands of times, return to the charge; and never fubmitting so long as it retains any power of opposition. And this it does so long as it retains any life. Though its head is bruifed and broken-though it is mutilated and wounded, in its body; still, like the scorpion, it stings with its tail, that it may torment the faints, though it may no more destroy them. This shews also the unbounded love that Christ felt and exercised, towards men, which influenced him to engage in so great and arduous a conflict, merely to refcue them from the power of his and their enemy. It shews his love to the faints, also, which influences him perpetually to exercise the same power for their preservation, which was exerted for their refcue. As great power is now, and ever will be, necessary to preferve faints from falling away into fin, both here, and in heaven, as was necessary, in the first instance, to bring them out of it. By experiencing this truth, in a state of trial here on earth, the faint, when expected, and spectators are prepared for it. From these Infidelprofeffors, it is not expected; and, when met with in them, by unfuf complete in holiness in the heav-specting, but honeft, enquirers af enly kingdom, will have a more lively and glorious impression of it, than he possibly could have had, if God had completely sanctified him at once, and deprived him of this inftruction which must be derived from experience. Thus God, for whose glory, all things in creation, are brought into existence, and there supported, will appear more "Glorious in Holiness," to the perfected saints in heaven, and to the holy angels round the throne, than he could poffibly appear in any other manner. And the glory of God, manifested in the wonders of redeeming love, "which the angels now defire to look into," when divested of all mystery, and unfolded, perfectly, to the view of faints and angels, will be the theme of that everlasting song of praise, which they will unitedly sing to the Father, to the Son, and to the Holy Ghost for ever and ever. From what has been said on ter the truth, it has, at least, a tendency to quiet such in a false hope, if not to prejudice them 2gainst "the truth as it is in Jefus;" and to perfuade them that religion is all hypocrify. To those of my readers who have had experimental knowledge of the evangelical religion, which Calvinists contend for, this argument will come with great force; because, being taught its truth by experience, they become so strongly impressed, that all speculative reasonings in oppofition to it, will appear idle and unmeaning, as the ideot's smile. But with those who have never felt the influence of holiness in their hearts, it is not expected that the argument will have any effect. Such are prejudiced against the truth; and, having never really known it, they are not qualified to judge. All, therefore, who feel prejudiced against, and see no wisdom, or beauty in the plan of sanctification which God has adopted, with refpect to the faints, in this life, ought to conclude, against themselves, that they are yet strangers to true religion. For all who have experienced the religion of Christ in their hearts, have fuch prejudices removed, and they be hold both a wisdom and beauty, in the scheme, worthy of that God whom they adore as their creator, preferver and Saviour. This leads us, in the the foregoing subject, two inferences may be drawn with propriety. Ift. In the introductory remarks on the subject of enquiry, it is observed, that such language is often adopted by Infidels, with a view to ridicule both divine revelation, and the religion of the heart. That Infidels should thus act out their malignity, is not strange; nor ought it to surprise believers. But there are people, and people too, who profess to be 2d. Inference, to notice fome believers in the Christian scheme difplays of that wisdom and beauof falvation, who, by speaking ty, which God makes manifeft to lightly of the religion of the heart, ferious enquirers, in the gradual are more deeply wounding the Re- perfecting of the faints in holiness, deemer's true cause, than the a- which he has generally adopted vowed Infidel. From him it is with regard to them in this world. By this progrefs God is communi- | is merciful and gracious, long fuf cating a species of knowledge to intelligent beings, which they could not attain to in any other way. It is a knowledge of the infinitely odious and inveterate nature of sin; and of that infinite love which Christ exercised, still exercises, and forever will exercise, towards ❘tion: Yet this is no fufficient rea fering and abundant in goodnefs and truth, keeping mercy for thoE1 sands, forgiving iniquity, tranfgreffion and fin. An essay on the mercy of God may be so abufed, that many may, by their profumption upon it, ensure their deftruc his children. This knowledge is, and ever will be, in the saints, an inexhaustible source of gratitude to God. All the speculations, meditations and reasonings, on the subject, among men and Angels, which they could exercise could neverhave communicated this kind of knowledge to an intelligent mind. Here is a new display of the divine character connected with the fall and redemption of man, brought into the view of an intelligent mind, which, had it not been for this connection, must, for ought that appears, have forever remained unknown except to God himself. God, therefore, appears more glorious in this way, to the universe than he could have appeared, had headopted the method of fanctification pointed out in the enquiry which has now been confidered. And as God's glory is his ultimate design in all his works of creation, providence and redemption, we are taught, that, fo far as his glory is connected with the fanctification of his children, it is, by the gradual accomplishment of that work, advanced in the beft, and wifeft pofsible manner that God could have devifed. A LAYMAN. The greatness of divine mercy. T son why it should be fuppreffed. Satan has two successful methods in beguiling fouls to their perdition. One is to perfuade them to fup. pose, that since God is infinite în mercy, there is no present necef. sity of denying themselves the gratification of their evil hearts, and that they may probably have fufficient opportunity hereafter, to make their peace with God. By this confideration, they accustom themselves to put off a present attention to religion-fin with less restraints, and so become hardened in iniquity by habit, and continue careless and irreligious till death. The other device of Satan is after a while to perfuade them, that they have very much loft their opportunity, that there is little hope that God would receive them if they should now make a ferious business of seeking salvation; with this they easily excuse themselves from attending to it, and perfift in their evil ways, with only fome tranfient, Both uncomfortable reflections. of these devices, however incon fiftent it may seem, may be ufed with dreadful success, with the fame finner, at the fame time. While he is saying to himself, that it is not probable that his seeking falvation will avail any thing, after all that is paft, he may also say, that fince God is infinite in mercy, things may in the end be better than his fears, and so encourage Thefe himself in his presumption. stratagems of the tempter may be equally dangerous, and bring an obtained it. Publicans and harlots have entered into the kingdom of God, and none of the vilest, who have returned unto God, have been refused. These observations must convince the candid, that the mercy of God is immenfe.-I would now apply the fubject to a number of particular cafes, in which men are much exposed to neglect attending to religion, under the notion that there is little reason to hope, that God would accept them, if they should nowattend. It might be expected, that if finners began to apprehend that their cafe admitted but little hope, it would increase their concern and exertions; but the fact is commonly otherwise. The carnal heart does not love to attend to a subject so disagreeable, and scenes of business or amusement more acceptable dispose the finner to make an excuse of the little prospect he has of fuccess, to quit the painful fubject, and enjoy the false pleafures which are immediately before him. This cafe is exceedingly common. And shall nothing be faid to break this dangerous snare ? Shall not the infinite mercy of God be brought into view, and the great encouragements they have to attend to religion? Shall this great gofpel truth be suppres sed, because some may abuse it thro' prefumption to their deftruction? No. A few observations will now be made to render it evident, that The mercy of God tow-ing, drunkenness and other open ards finners is immenfe. This is frequently the cafe with finners, who are very stupid and regardless of falvation. God declares, that he that confefseth and forsaketh his fins, shall find mercy. But they think other wife, and suppose there is little hope for them. Therefore they neglect to cast themselves upon the mercy of God thro' Christ, and take the measures which render their salvation a forlorn hope. The profligate, who have been guilty of swear and atrocious crimes, and have practised them, are often ready to conclude, that there is little room for them to obtain a pardon, and often refolve, that fince they can expect no portion but in this world, they will enjoy their own way, as This truth is evident from the gift of Chrift-the great atoning facrifice he has made for their fins from the freeness with which the benefits of it are offered to men-and from the univerfal terms in which the offer is made. Who-long as they can, and leave the con foever will let him come and take If any man come unto me, I will in no mensity of divine mercy is further sequences. But God fays even to such, "Let the wicked forsake his way, and the unrighteous man his tho'ts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." Publi. cans and finners have found Chrift accessible. The profligate have as great encouragements to attend to religion as any, and are as fure of success. It is Satan who wishes to perfuade them to the contrary; and there is reason to fufpect their own -- hearts are inclined to use this plea, ❘ deed great; but the promise is ab "I cannot. folute, "Him that cometh to me, to countenancethem in their ungod- |