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horrors of hell, who yet never break off from their sins, or turn truly to God.

We often hear of an impressive sermon; a sermon calculated deeply to affect the mind and heart of the congregation. And yet how seldom do we hear of conversions, which are the consequences of abidh ing impressions, producing active habits.

It is a truth, that impressions, if only passive, and forming no active habits in the soul, lose their power by repetition.

Hence many persons, who were much affected when first they heard the Gospel, and in consequence made some considerable profession ; yet owing to this impression being simply passive, and not leading to the formation of gracious habits in the soul; have become by degrees so Gospel-hardened, that the sharpest rebuke, as well as the most affectionate intreaty, has lost its edge and influence on their minds: they hear as though they heard not.

This view of the subject may lead us to distinguish between what is the operation of natural causes, and what is the operation of the Spirit of God.

Impressions, however strong at the time, if merely the result of lively description upon the imagination, will soon wear away, as the imagination loses the vivid colouring which fascinated it; just as the beautiful tints of an evening sky gradually disappear, as the sun retires beneath the horizon.

But the impressions made on the soul by the Spirit of God, being of a nature peculiar to themselves, produce an immediate change (though apparently small at first) on the views and feelings of the person affected; which deepening by repetition, form those active habits, which give a new character to the whole man.

Hatred of sin ; a holy fear of God; love to the Saviour ; joy in the Holy Ghost; delight in holi

ness; patience under suffering; and deadness to the world; are the result of those saving, quickening impressions, which are made on the heart by the almighty energy of the Divine Spirit.

When this is the case, the same subjects, which at first impressed, continue to impress. The habits of the soul become more active and holy. Faith waxes stronger; love abounds yet more and more; hope becomes more lively; and obedience in heart and life more regular and delightful.

But the same subjects are heard with complete indifference after a time, when the impressions are passive, and occasioned by the simple effect of natural eloquence on the mind.

This proves that no oratory, however fascinating, can truly reach the heart, or produce gracious habits in the soul, if unaccompanied by a divine power.

The understanding may be convinced, the conscience may tremble; but the affections can never be firmly fixed upon God, through the power of human eloquence, or the arts of moral suasion.

“A new heart will I give you, and a new spirit will I put within you;” is both the promise and work of almighty love. Popular ministers of the Gospel, who gather crowds of admiring auditors around them, may learn from this subject both humility and dependence.

No eloquence of language, no force of expression, no pathetic appeals to the passions, can produce one saving impression upon that adamant which lies within the human heart. He, who commanded Moses to strike the rock, must graciously accompany the stroke with his supernatural power, or the waters of true contrition will never flow.

The humble and comparatively weak instrument may from hence take encouragement; knowing that it is not by might, nor by power, but by the Spirit of the Lord, that Satan is dislodged from his stronghold, and the sinner saved.

The weakest instrument becomes effective, in proportion to the skill and power of him who wields it. Hence infinite wisdom is pleased, in general, to employ the weak things of the world, to confound the things that are mighty, that no flesh may glory in his presence.

Instances not unfrequently occur in the experience of faithful ministers, of sermons, which they had rejected for their supposed want of good style and arrangement, but which they afterwards preached for want of time to write better, being made the blessed instruments of fastening conviction on the conscience, and leading the sinner to the cross of Christ; whilst many an elaborate discourse on which they had bestowed hours of thought, and from which they expected great results, produced no other effect, than that of drawing forth flattering commendation, or critical remarks.

We are taught in the word of God, not to despise the day of small things; nor to lean unto our own understanding, nor trust to an arm of flesh. These holy precepts operated powerfully on the mind and practice of the great apostle to the gentiles. "I came not,” said he to the Corinthians, "with excellency of speech or of wisdom, declaring unto you the testimony of God; for I determined not to know any thing among you, save Jesus Christ and him crucified. My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.

And again to the Thessalonians he writes. “As we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but

God which trieth our hearts; for neither at any time used we flattering words, as ye know, nor a cloke of covetousness, God is witness."

And whilst declaring that the Gospel came not unto them in word only, but also in power and in the Holy Ghost, and in much assurance, he rejoiced, that they received the word, which they heard of him, not as the word of men, but as it is in truth, the word of God, which effectually worketh in them that believe.

Thus I am taught, that whilst the ambassadors of Christ are willing to spend and be spent in the blessed work of proclaiming the Gospel of peace; it is God alone who can give efficacy to the word of his grace, according to the purpose of his own will; for his counsel shall stand and he will do all his pleasure. Let me then learn to cease from man.

May all my expectations be from God, whose power can change the heart, and who can form a people unto himself, who shall shew forth his praise.

Lord, preserve me from transient feelings and momentary impressions. Give me a deep and an abiding conviction of the evil of sin; a growing love for the blessed Saviour ; and an increasing relish for holy duties.

May I be rooted and grounded in love; stablished and built up in Christ; and thus enabled to hold the beginning of my confidence stedfast unto the end.

The habitual frame of my heart, and the daily tenor of my life, will then prove the genuineness of my faith ; and keep me, through the power of the indwelling Spirit, from those awful falls, which bring such misery on false professors, and cause so many to stumble, and forsake the right way of the Lord.

S

Give me, O! Lord, that holy fear,
That constant dread of sin ;
The brightest evidence of grace,
Of light and love within.

Guide me along the narrow way;
Conduct me by thy grace,
To Jesus, my Almighty friend,
The sinner's hiding-place.

O! for a seraph's tongue to speak
The praises of my God ;
Lord, fit my heart to sing thy praise,
In heav'n, thy blest abode.

Till then I would, in lisping notes,
Chaunt forth thy matchless love ;
Adore thee in the church below,
Then join the church above.

XXXV. ON UNION TO CHRIST.

How beautiful is our Saviour's parable of the vine. It illustrates in the most convincing manner this great truth; “that he who hath the Son hath life; and he who hath not the Son of God, hath not life.”

We have in this parable a striking view of the true church of Christ.

It grows out of Jesus the true vine; hangs upon him; and derives all its nourishment and fruitfulness from him, just as the branches do from the parent stem.

Till the soul be united to Christ by faith, it cannot produce one fruit of the Spirit; any more than a branch can bear fruit of itself, when severed from the vine.

A soul out of Christ, and a branch cut off from the parent stem, must be alike barren and withered.

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