story about experience, nor a poor one, avails any thing; but only a new creature.

If, for a time, there seems to be a great change in any particular person, but that change afterward disappears, it is evident that there has been no change of nature or disposition. A swine may be washed, but its swinish nature will still remain.

Allowance must be made for natural temper: conversion does not completely eradicate constitutional peculiarities; those sins to which a man was naturally most inclined before his conversion, will be most likely to ensnare him afterward. Yet conversion effects a great change, even with respect to constitutional propensities; and though grace, whilst we are in this world, does not entirely destroy, yet, in a great measure, it corrects or subdues bad natural temper. The change wrought in conversion is universal, with respect to whatever is sinful: the old man is put off, the new man is put on. The subject of this change is sanctified throughout; he is made a new creature; old things are passed away, and all things are become new; all sin is mortified, constitutional sins as well as others. If a man, before his conversion, was, by his natural constitution, strongly inclined to any particular sin, converting grace will make a great change in him with respect to that propensity; so that, though he may be still most in danger from that particular sin, it will no longer have dominion over him; nor will it in future be that from which he properly takes his character. True repentance, in some respects, turns a man more particularly against those sins by which he has most dishonored God. He who discards other sins, but retains that to which he is constitutionally inclined, is like Saul when sent against the enemies of God, (the

Amalekites,) with a strict charge to save none of them alive, but utterly to destroy them, small and great. He destroyed the people, but saved the king.

Some persons foolishly argue that their religious affections are gracious, because when they subside, no spiritual life is experienced. They think it is evident that what they experience is wholly of God, "because,” say they, "when God is departed, we see and feel nothing spiritually, and are no better than we used to be." It is true that all the grace possessed by the saints is derived entirely and immediately from God; but these persons are mistaken, as to the manner in which he communicates his Holy Spirit, and imparts saving grace to the soul. He gives his Spirit to be united to the faculties of the soul, and to dwell there as a principle of spiritual life and activity. He not only actuates the soul, but he abides in it. The mind, thus endued with grace, is possessed of a new nature. The saints do not only drink of the water that flows from the fountain of life; but this water becomes in them a fountain springing up there, and flowing from thence. John, 4: 14; 7: 38, 39. Grace is compared to a seed not only sown in the ground, but as having root and growing there.

As it is with spiritual discoveries and affections at conversion, so it is with all illuminations and affections afterwards: they are all transforming. They continue to possess the same energy as at the first; and they penetrate, and affect, and alter the very disposition of the soul, in proportion to the degree in which they are communicated. A transformation of disposition, is carried on by divine grace to the end of life, until it is made perfect in everlasting glory. Hence the progress of this work is represented in Scripture as a con

tinued conversion, or renovation of nature. The Apostle Paul exhorts the saints at Rome to be transformed by the renewing of their minds. Rom. 12: 1, 2. And in writing to the faithful in Christ Jesus at Ephesus, he tells them, that he ceased not to pray for them, that God would give them the Spirit of wisdom and revelation, in the knowledge of Christ; the eyes of their understandings being opened, that they might know, or experience, what was the exceeding greatness of the power of God towards them that believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Eph. 1: 16, &c. In this passage the Apostle has respect to the power of God in converting and renewing the soul. He also exhorts the same persons to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed, in the spirit of their minds; and to put on the new man, who, after God, is created in righteousness and true holiness. Eph. 4: 22-24.

There is a kind of high affection which some persons experience, which afterwards leaves them without the appearance of any abiding effect. The impression passes away, so that a degree of rapture is soon exchanged for spiritual languor and inactivity. It is not thus with high gracious affections; they leave a sweet savor and relish of divine things, and a stronger bent of soul toward God and holiness. The face of Moses not only shone while he was on the Mount, conversing with God, but it continued to shine after he had come down. When men have been conversing with Christ, the evidence of this intercourse remains on them; there is something remarkable in their dispositions and frame of mind, which shows that they have been with Jes Acts 4:13.

VIII. Gracious affections are attended by the meek and benevolent spirit, which was manifested by Jesus Christ.

If we judge of the nature of Christianity by the word of God, this spirit and temper must be regarded as forming the true and distinguishing disposition of all real Christians; it is the spirit by which they are so governed that they take from it their proper character and denomination. This is evident from the description which Christ gives of the temper of those who are truly blessed: "Blessed are the meek, for they shall inherit the earth. Blessed are the merciful, for they shall obtain mercy. Blessed are the peace makers, for they shall be called the children of God." Matt. 5: 5, 7, 9. This is the spirit by which the elect are distinguished: "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another." Col. 3:12, 13. The apostle, speaking of that temper or disposition, without which none are true Christians, describes it thus: "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not" easily "puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil." 1 Cor. 13:4, 5. Describing the characteristic marks of true Christian grace, the same apostle chiefly insists upon what belongs to such a spirit and temper as those of which I am speaking: "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Gal. 5: 22, 23. The Apostle James, speaking of that wisdom which

is from above, says, "If ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife" are, "there is confusion, and every evil work. But the wisdom" which "is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits." James, 3:14-17.

Every thing that belongs to holiness of heart, belongs also to the nature of true religion; but the spirit of holiness, as appearing in some particular graces, may more especially be called the Christian spirit or temper. There are some virtues which, in a peculiar manner, agree with the nature and design of the Gospel constitution, and which were more particularly exercised by Jesus Christ in the work of redemption. These virtues are such as humility, meekness, mercy, forgiveness, and love; they therefore belong, in a very special manner, to the Christian character.

These virtues are represented as forming the character of Christ himself, the great Head of the Christian church: "Tell ye the daughter of Sion, Behold thy King cometh unto thee, meek and sitting upon an ass, and a colt, the foal of an ass." Matt. 21:5. "Learn of me," said the Redeemer himself, "for I am meek and lowly in heart." This temper is also evidently implied in the name by which Christ is so often called in Scripture-THE LAMB. And as these virtues are especially characteristic of Christ, so they are also characteristic of Christians. Christians are Christlike. None deserve to bear the name who do not exhibit the likeness of Christ: the new man is renewed after the image of him that creates him. Col. 3: 10. The elect were predestinated to be conformed to the