-death and life-hell and heaven. The line of demarcation, therefore, between these two classes, with the numerous modifications belonging to each, is like that "great gulf "* which separates the two divisions of the eternal state. There can be no amalgamation between these principles, containing as they do within themselves the elements of contrariety in every particular. And therefore to classify these two denominations in general terms, and under one name, is to confound light with darkness, and CHRIST with Belial. Nothing can have a more direct and fatal tendency to quiet the consciences of the unconverted, and to perplex the conscience of the sincere Christian, than this loose and indiscriminate application of the Gospel to both descriptions in one general mass. It is therefore most important to a minister, to lay down with all possible plainness and accuracy the distinguishing marks of the converted and the unconverted, that each of our people may be able to form a competent judgment of his own case. Any misconception or failure in distinctness gives advantage to the self-delusion of the heart on the one side, and to the scrupulosity of unbelief on the other errors, both of which seriously affect the spiritual condition of our people, and from which the clear light of Scripture is alone sufficient to guard them.

Nor is it less important to separate between the professing and the true Church. No part of the Christian character is without its counterfeit. The genuineness of the work of God is estimated, not by the extent, but by the influence of Christian knowledge-not by a fluency of gifts, but by their exercise in simplicity, humility, and self-denial-not by any excitement of feeling, but by its connexion with holiness and love. Brainerd (and no man had a clearer insight into counterfeit religion) excellently remarked, 'That much more of true religion consists in deep humility, brokenness of heart, and an abasing sense of want of grace and holiness, than most, who are called Christians, imagine.' He would often speak with the strongest abhorrence of that high profession which had nothing of the nature of

* Luke xvi. 26.

sanctification in it, that did not tend to strictness, tenderness, and diligence in religion, to meekness and benevolence toward mankind-and that was not manifested by modesty of conduct and conversation. He emphatically enforces the importance of this discrimination upon a probationer for the ministry. 'Labor,' said he, to distinguish clearly upon experiences and affections in religion, that you may make a difference between the gold and the shining dross. I say, labor here, if ever you would be a useful minister of CHRIST.' This peculiar difficulty reminds us of the importance of studying the frame and moving principles of the human mind. Some knowledge of this interesting subject (without entering into metaphysical depths) will shed light on many perplexing cases, enabling us to mark the influence of bodily passions, constitutional temperament, or disordered imagination, in casting a cloud upon genuine piety, or framing a false resemblance of it. "Preach CHRIST JESUS the LORD." "Determine to know nothing among your people but CHRIST crucified." Let his name and grace, his Spirit and love, triumph in the midst of all your sermons. Let your great end be to glorify him in the heart, to render him amiable and precious in the eyes of his people, to lead them to him; as a sanctuary to protect them, a propitiation to reconcile them, a treasure to enrich them, a physician to heal them, an advocate to present them and their services to GOD, as wisdom to counsel them, as righteousness to justify, as sanctification to renew, as redemption to save. Let CHRIST be the diamond to shine in the bosom of all your

sermons.

BY THE RIGHT REV. SAMUEL SEABURY, (DECEASED)

THE FORMER VENERATED BISHOP OF CONNECTICUT.

James i. 13-15.-"Let no man say when he is tempted, I am tempted of GOD; for GOD cannot be tempted of evil, neither tempteth he any man. But every man is tempted, when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death."

THE Circumstances of our present life will convince every considerate man, that he is in this world in a state of trial and probation, of education and discipline. He is constantly exposed to a variety of temptations. If he complies with them, he falls into sin, and an uneasy conscience becomes his portion, unless customary sinning hath hardened his heart, and worn from his mind the impressions of goodness.

If this life be our trial for happiness in a life to succeed, and temptations be the mode of that trial, and constitute a course of discipline to prepare us for that happiness, they are easily reconcilable with the goodness of our Creator, and are, in truth, so many instances of it. On any other supposition, they bear hard on the benevolence of ALMIGHTY GOD. By his providence we are placed in this world, and subjected to a variety of temptations, all tending to draw us away from our duty, and from that propriety of conduct which our reasonable nature points out, and his laws require. If no advantage is to come from them, and they conduce nothing to our future happiness, hard, indeed, is the lot of human nature. Defiled by the apostacy of the first man,-sunk in weakness,-subjected to passions,―surrounded by temptations, and prone to comply with them,-anxiously foreboding the anger of GoD for its transgressions of the divine law, its only prospect is inevitable misery. VOL. IV.-10

That we may not charge GoD rashly, nor doubt of his goodness to his creatures, let it be remembered, that every creature must be made happy in a way suited to its nature. Reasonable, intelligent creatures must, therefore, be made happy in a way suited to their reasonable, intelligent nature. The will of all intelligent creatures must be free, or they cannot be accountable. Reasonable creatures must therefore be made happy in a way which leaves them the full liberty of their will, or they cannot be happy at all.

How such a creature can arrive at perfect happiness without a state of trial, is hard to conceive. How, without trial, shall it be known how, or which way, the will of such a creature will determine itself, under a variety of circumstances? whether he prefers good to evil, truth to falsehoood? How shall the creature himself know the different consequences of the different tendencies of his own will, till he has learned something from experience? A state of trial and discipline is, therefore, necessary for all intelligent creatures; nor can they be conducted to the true and perfect happiness of their nature without it.

It is, therefore, no impeachment of the goodness of God, that he placed man in a state from which he might fall by disobedience. It was necessary, in order to conduct him to the true and perfect happiness of his nature, that a trial should be made of his disposition to submit himself wholly to the will of his Creator, from whence only perfect happiness to the

creature can arise.

Nor is it any argument against the goodness of God, that we are in this world surrounded by temptations. They are necessary to lead us to happiness; and it is only by resisting and overcoming them, that we can rise out of our evil state of apostacy from God; on account of which, and of the personal transgressions of the divine law, of which every man is guilty, it was, that the goodness of GOD sent his Son to be our Redeemer. If obedience to GoD was necessary to the happiness of the first man, it must be necessary to the happiness of all men. Obedience, therefore, is as necessary for us as it was for Adam. But, can we have the principle of obedience in us,

unless we renounce the apostacy of our nature, and all the evil tempers and passions that flow from it? Can we renounce these any other way than by resisting and overcoming the temptations which arise from them? Temptations are, therefore, necessary for us, because there is no other way for us to rise from the apostacy of our nature, and to become superior to the evil propensities that spring from it, than through the strength of our Redeemer, imparted to us in the presence and power of the Holy Spirit of God, by overcoming the temptations to which those propensities expose us, and to which they owe their whole strength. The whole system of our religion, its precepts, its doctrines, its institutions, all proclaim the necessity of dying to sin and living to righteousness, of putting off the old man with his deceitful lusts, and putting on the new man, in righteousness and true holiness, (Eph. iv. 22, 24;) with many other similar expressions, all strongly denoting the necessity of renouncing the apostacy of our nature with all its evil affections, and conforming ourselves to the purity of God's laws. The whole system of our religion, therefore, bears witness to the necessity of our being tempted, that, in the denial of the temptation, our obedience to GoD may appear, and grow into a confirmed habit; and that by the frequent repetition of acts of self-denial, the principles and practice of virtue and holiness may be strengthened, so as to become an overbalance to the depravity of our nature.

For this reason the author of the text, in the beginning of his epistle, directs Christians to count it a matter of joy, when they fall into divers temptations; because the trying of their faith, their confidence in God's promises and dependence on his goodness, worketh patience; steady, approved perseverance in their duty. And let patience have her perfect work, saith he; i. e. faint not under tribulation and affliction by which your faith is tried, but persevere in your duty, that ye may be perfect in your obedient disposition, and entire, wanting nothing, in the divine graces and virtues of your holy religion.

Again, in the verse before the text, he repeateth the same sentiment :-Blessed is the man that endureth temptation; for when he is tried, is sufficiently proved, and endureth the trial,