Imatges de pàgina
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Far be it from us, by these remarks, to exclude from our theology the doctrine of Divine Illumination. The scriptural view of this doctrine will go far toward enabling us to distinguish between those who in truth know God, and those who glorify him not as God. In this great work, the heart, the moral disposition, is changed, and not the head. Without this spiritual illumination, the soul will be for ever shrouded in darkness that may be felt. The souls of the sanctified had for ever remained without form and void; totally disordered; a mere moral chaos; merged in shades of thickest darkness-had not that God who commanded the light to shine out of darkness, shined INTO THEIR HEARTS to give the light of the knowledge of the glory of God in the face of Jesus Christ. This is a kind of knowledge, however, which is far above mere intellectual speculation. It is not immediately the object of intellectual speculation; but of gracious affections. This is a kind of knowledge which is both of divine original, and divine nature. This is the knowledge that edifieth; all other puffeth up. The essential difference between that knowledge which is, and that which is not conclusive evidence of Christian Character, lies in this: The object of the one, is the agreement of the several parts of a theological proposi

tion; the object of the other is moral beauty, the intrinsic loveliness of God and divine things. The sinner sees and hates; the saint sees and loves. The prophecy of Esaias is fulfilled in the experience of thousands: Hearing they shall hear, and not understand; and seeing they shall see, and not PERCEIVE. Something more is necessary to make a man a Christian, beside the enlightening of the natural understanding. Beware of the hope that is built on no firmer basis than a just speculative view of the doctrines of the Gospel!

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ESSAY IV.

CONVICTION OF SIN.

It is not strange, that natural men should sometimes be alarmed by a sense of their danger. When they see that the judgments which God has denounced against sin, will sooner or later overtake them; that they are rapidly passing to the gates of death; and that they are unprepared for the solemn realities of the future world; it is impossible for them to remain unmoved. They begin to think seriously of the things that belong to their everlasting peace. They cease to make light of that which is important, and to view as important that which is lighter than vanity. They begin to see things as they are. The value of the soul-the indispensable necessity of an interest in the blood of sprinkling-heaven-hellthese are subjects which engage their most serious reflection, and excite the most fearful alarm. But, strange to tell, how soon does their solemnity va

nish! How often is their alarm momentary! The

lapse even of a few weeks may convince you, that

all this is but the early cloud, and the morning dew, that quickly passeth away.

A variety of considerations induce us to believe, that no degree of conviction for sin is conclusive evidence of Christian Character. The simple conviction, that I am a sinner, is common to all

men.

That view of sin which arises from its hateful nature, as committed against the Holy God, is peculiar to saints. There is a state of mind differing from both these, from the former in degree, and from the latter in kind, which is designated by the phrase, conviction for sin.

Impenitent sinners are often brought to see their own sinfulness. God gives them a just view of their character. They are favoured with a discovery of the total corruption of their hearts. They see that they have not the love of God in them. They are made sensible that they are under the dominion of the carnal mind that is enmity against God. The Divine Law, in all the reasonableness of its precept, and all the equity of its sanction, comes home to the conscience with power, and brings with it the knowledge of sin, and the sense of

guilt. They see its extent and spirituality, as well as its righteousness. They feel as Paul felt, when the commandment came, sin revived, and he died. Sin does actually revive. The law that binds their consciences, excites the enmity of their hearts. The more clearly they discern its righteousness and spirituality, the more vigorously do they hate its Divine Author. They begin to learn what kind of hearts they cherish. They see that in them there dwelleth no good thing. In vain do they search for the least holiness, or a single duty, in all that they have done. Every imagination of the thoughts of their hearts is only evil continually. All their words and all their actions, all their desires and all their prayers are in direct contrariety to the holy law of God. Now, suffer me to ask, is there any religion in all this? There can be none surely in possessing a depraved heart, and there is none in merely being sensible that we possess it. In the simple discovery, that I am an atrocious sinner, there is no sense of the hateful nature of sin, no sorrow for sin, no desire to be delivered from its power. To see my aggravated sinfulness and not be humbled on account of it, is evidence of unyielding enmity, rather than cordial reconciliation. If a strong sense, or if you please, the strongest sense of per

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