pel, should be scribes well instructed into the kingdom of God, and able to bring from the gospel treasure things new and old, and their view of the leading Christian truths and duties should be just, distinct, and clear; they must be sound in the faith, the pure system of Christian truth must be their chosen religion, and to practise it in their lives and preach it to others their most delightful employment. Finally, the truth and excellence of the Christian religion and its importance to man, call upon all of us to know, love and practise it as our calling, and the business of our lives, in all our relations to God and man, with a constant and serious view of the presence of God, our near approach to the world of spirits and the retributions of eternity. On Religious Feelings. THE HE power of religion has ever interested the feelings and passions. Where there Religious societies have the most feeling and cogent arguments to seek for such ministers and such only, and when obtain-is the life of true godliness, there will necessarily be strong emotions of soul. It becomes us to be the friends of a warm, anima ed to esteem them very highly in love for their work's sake; and to strengthen their hands and encourage their hearts by hearted piety, in opposition to a cold, ing, so that their own souls may live, and doing their utmost to advance the saving knowledge of the truth in others. Parents and heads of families have an exceedingly important betrustment, respecting their children, and the youth of the rising age, to “train them up in the nurture and admonition of the Lord." They must teach them "the first principles of the oracles of God." It has been a favorite saying that "we must not teach our children what to think, but how to think." This saying must originate in great ignorance, of the moral cast and state of our children's minds, or of the Christian system, or of both childhood and youth in the seasons of the fairest hope for man. It is then that the seeds of knowledge and virtue are usually sown, which spring in mature years and produce the blessed harvest of wisdom and piety, and ripen into usefulness on earth and final glory in heaven. philosophic religion. Revived, living Christians have their hearts engaged and well affected in the cause of the Redeemer. Such as are alive unto God, are distinguished for warmth of affection. They find, by experience, that religion is a vital principle accompanied with heart-felt sensations, such as holy compla cency in divine things, and godly sorrow for sin. Where such emotions as these are not excited, there is reason to apprehend, the heart is not the subject of a work of grace. Let us consider, I. Such as are alive unto God, do not content themselves with mere orthodoxy. Correct opinion does not of itself constitute vital godliness. It is, indeed, necessary that tenets be correct. We mean not to disparage the importance of a speculative belief in the close doctrines of grace. But correct opinion must not be rested in, as embracing the sum and substance of vital religion. A spec II. True religion is a feeling sense of the excellence of divine truth. ulative faith does not always in-, saving light, and destitute of the terest and engage the religious feelings of an evangelical temfeelings of the heart. It is fre- per. We must not, then, place quently unfruitful, bearing none religion wholly in right specu of the fruits of holiness, consist- lative opinions. We must not ing in pious exercises. While make it to consist in a mere act men's understandings are right- of the understanding. Though ly instructed, their hearts are a right understanding of the conoften cold and lifeless. Some- nected and consistent system of times, indeed, there will be a gospel truth, be a matter of the warm zeal in advocating the utmost moment, yet we must truths of the gospel, when the not rest satisfied with this, but life and power of religion are consider corresponding feelings wanting. of heart, as being also essentialAn orthodox faith is not ne-ly requisite. Hence we may cessarily connected with heart- consider felt piety. And we should be careful not to content ourselves, with an understanding of the great principles of divine reve- The spirit of the gospel, being lation. This is often no more wrought into the heart, constithan a knowledge which puffeth tutes the christian temper. A up. The excellent doctrines of pious disposition is every where, the gospel, are frequently view- and in all persons, the same; ed with a philosophic coldness having the important doctrines and indifference. These doc- of the gospel, for its foundation, trines, also, are often received and ground work. Revived, exwith emotions widely different perimental christians, must nein their nature, from the feelings cessarily enter into the same of the religious spirit. They views of the gospel, so far as often produce temporary and they understand it. The same shortlived joy; like the seed truths are written, not with ink, sown in stony places, which soon but with the spirit of the living springs up, and wanting root and God, not in tables of stone, but moisture, when the sun is up is in fleshly tables of the heart. scorched and soon withers away. Christians, so far as they have Some would satisfy them- the spirit of Christ, are perfectselves with a religion of the un-ly joined together in the same derstanding which leaves the heart unmoved. But such a religion has no vital warmth. It imparts no cheering comforts to the Soul. It is a cold act of the understanding, and has none of the joy and peace of believing. We may entertain consistent views of the leading principles of the gospel, and have a knowledge of the connected system there contained, and yet be strangers to the Religious affections accompa power of godliness, strangers tony a spiritual discernment of the mind and in the same judgment, or sentiment. Their views unite and terminate in the great distinguishing truths of the gospel. For the christian temper involves in it these truths, and where they are explained and laid open to the understanding, they must necessarily propound themselves to the acceptance of the pious mind. great things contained in the gospel. Evangelical sentiment has a kindly influence to stir up gracious exercises. Where the gospel is embraced in its purity, it has an enlivening and animating effect upon our nature. The soul cannot remain torpid and inoperative. There will be activity, where the pure gospel has it proper effect. The soul will be enflamed with the genial warmth of piety. It will have vital exercises, such as are sensibly felt, and experimentally known. David says, "Oh, how I love thy law, it is my meditation all the day." The apostle Paul, giving an account of his religious experiences, says, "I delight in the law of God, after the inward man." Bright views of gospel sentiment awaken delightful sensations. Saints finder, and causes it to be seen in a rich entertainment in contemplating the distinguishing and essential truths of the gospel. And this contemplation must no doubt constitute a great part of their happiness, in the kingdom of glory. ervation in holiness, and opens a source of noble and exalted entertainment. The word of life, is dear and precious to the truly pious. They feed and feast upon it. With a pleasing satisfaction, they investigate and entertain its sublime doctrines. Such discoveries on moral subjects then present themselves to their minds, as to inspire them with joys with which a stranger doth not intermeddle. Hence, by diligently and prayerfully attending to the good word of grace, and apprehending its excellence, they become fervent in spirit, serving the Lord. The Holy Sprit alone, discloses the moral. excellence of divine truth to the understanding. And when he brings the word home with pow its spirituality and beauty, it attracts the affections, and becomes instrumental of stirring up to a warm and vigorous piety. III. Saints have a feeling sense of the beauty of God's perfections, manifested in his works of providence and grace. God is pleased to reveal himself by means of his glorious works, both of creation and redemption. The traces of his character are inscribed in the book of nature, but most of all, in the volume of Revelation, and in the face of Jesus Christ. He hath set himself forth as the eter The good word is a quickening spirit, to such as have tasted its power. It quickens christian graces, and gives life and spirit to devout affections. Great is the joy and peace of believing.Erroneous views of the gospel scheme of sentiment, either leave the affections unengaged, and sink the soul into a state of apathy, without feeling or emo-nal source of being and blessedtion; or else awaken unhallow-ness. He hath made all things ed passions. But a just appre- with a view to display himself, hension of the truths, brought and promote his declarative gloto light in revelation, furnishes ry, that he might be known to reviving views, and excites feel- his rational creatures, and that ing, vital exercises. Such pre- in his light, his children may cious truth discloses itself, from have light. What a glorious the word of God, to the minds of display of his moral excellence, the intellectual and holy crea- is made in the stupendous works tion, as contributes to their pres- of nature and grace! The natural man receiveth not the things of the spirit of God for they are foolishness unto him; neither can he know them, because they are spiritually discerned. God, in his excellence, is revealed only to such as are spiritually minded. Tho' sinners see the traces of his being, yet they discern not his goodness; or, see him not in the beauty and loveliness of his moral character. But such as are pure in heart, see God in his unspeakable excellence. of those who are accounted to him for a generation. Such as have seen the Lord of Hosts, will differ from the cold-hearted men of the world, and make it evident, that they are chiefly delighted in God. They will make it manifest, that a discernment of the moral excellence of the Divine Character, gives the spring to their activities, and calls forth their sweetest comforts and desires. IV. Saints find by experience, they have outflowings of desire after God. This will be evident by attending to the exercises of men of God, recorded in scripture; and especially of the sweet Psalmist of Israel. In his Psalms we have an account of his holy breathings. "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." "O God, thou art my God, early will I seek thee my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is: To see thy power and thy glory, so as I have seen thee in thy sanctuary." Ixiii. 1, 2. "As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God; when shall I come and appear before God?" xlii. 1, 2. And thus seeing him, they are inspired with ineffable delight. Complacential affection springs from a spiritual view of the Supreme Good. Such a view gives birth to joy and hope. Religious affections are enkindled, in the light of his countenance. Do not wonder if his children glow with affection, and breathe an animated piety. They have found him whom their soul loveth. They have come to their soul-reviving rest. God stands revealed to their view, as the greatest and best in the universe. He has become the beloved object which fllls and enraptures their minds.-This sight and sense of God, gives ardor to the religious spirit. It excites the fervors of love; elevates the soul with a joyful hope, warms the heart with the emotions of holy desire, and occasions meltings-When his soul was in great of sorrow and contrition for sin. No wonder that the seed to serve the Lord, have been distinguished for strict sentiments and manners, and been considered singular, by reason of their devout frames, and the movings of affection. It would seem that a proper apprehension of God, must produce some such distinguishing traits in the character disquietude, his heart was still intent on God: "I will remember thee from the land of Jordan, and of the Hermonites, froni the hill Mizar." xlii. 6. He seems, at times, to have been brought into grievous straights: "My soul cleaveth unto the dust." But still he had vehement and longing desires, flowing out unto God. He like wise, enjoyed peculiar enlarge- | strength: they shall mount up ment. I will run in the way of thy commandments, when thou shalt enlarge my heart." "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise unto our God!" Who can read the Psalms of David, without noticing the strong and ardent aspirations of the heaven-born soul? with wings as eagles, they shall run and not be weary, and they shall walk and not faint," Isaiah xl. 31. This language is expressive of peculiar freedom in devotion. It represents a soul freed from the clogs of earth and sense, and soaring on the pinions of a strong and vigorous faith. Such is the enlargement which God gives his children. He causes their youth to be renewed like the eagles; gives fresh and renewed strength and delight REFLECTIONS. We find, likewise, Job long-in his service. ing for communion with God; "Oh that I knew where I might find him! that I might come even to his seat! I would order my cause before him, and fill my mouth with arguments." xxiii. 3, 4. In reference to spiritual enlargement, are Elihu's words to Job; "Even so would he have removed thee out of the strait into a broad place, where there is no straitness." 1. There is need of care lest we damp the ardor of a religious spirit. A careless, unchristian walk cripples the energies of the soul, and brings it down from its exalted exercises, to low and carnal objects. A worldly spirit is unfriendly to the ardors of piety. Sinful and carnal hankerings and enjoyments, abate the warmth of vital godliness.-Vain amusements, likewise, serve to cool religious affections, and obscure the lamp of grace in the heart. Religious exercises are deaden In Canticles the Church says; "Or ever I was aware, my soul made me like the chariots of Ammi-nadib." This denotes the peculiar liberty which the godly sometimes acquire ined by these and similar causes. their approach to God. And in Devout hungerings and thirstgeneral it marks out the breath-ings are not cherished, but rathings and raised desires and hopes, which it is common for those to have, who have tasted that the Lord is gracious. This er diminished, by a life of sinful conformity to the world, in its vain recreations, and sensual delights. We must abstain from Saints are said to be near, and these things, if we would preto draw near to God. serve in lively exercise the vital nearness, must imply commun- principle. Christian graces need ion with God, in holy and long-care and cultivation. If neglect ing desires and affections. Such ed, they soon lose their lustre as walk near to him feel their and appear like the dying taper. souls going out heaven-ward. A lax and careless way of living Add further, a feeling, animated must bring on spiritual decay. religion is set forth in these Christians should be strict in words: "They that wait upon their discipline. They shoul! the Lord shall renew their 'avoid conformity to the men of |