During the same month he renewed his baptismal | leading any to deny true godliness in others; but we covenant and self-dedication, and thus writes: "I have this day solemnly renewed my baptismal covenant and self-dedication, which I renewed when I was taken into the communion of the Church. I have been before God, and have given myself, all that I am, and have, to God; so that I am not, in any respect, my own. I can challenge no right in this understanding, this will, these affections, which are in me. Neither have I any right to this body, or any of its members, no right to this tongue, these hands, these feet; no right to these senses, these eyes, these ears, this smell, or this taste. I have given myself clear away, and have not retained anything as my own. I gave myself to God in my baptism, and I have gone this morning to him, and told him, that I gave myself wholly to him. I have given every power to him, so that, for the future, I'll challenge no right in myself, in no respect whatever. I have expressly promised him, and I do now promise Almighty God that, by his grace, I will not. I have this morning told him, that I did take him for my whole portion and felicity, looking on nothing else as any part of my happiness, nor acting as if it were; and his law for the constant rule of my obedience; and would fight, with all my might, against the world, the flesh, and the devil, to the end of my life; and that I did believe in Jesus Christ, and did receive him as a Prince and a Saviour; and that I would adhere to the faith and obedience of the Gospel, however hazardous and difficult the confession and practice of it may be; and that I did receive the blessed Spirit as my teacher, sanctifier, and only comforter, and cherish all his motions to enlighten, purify, confirm, comfort, and assist me. This I have done; and I pray God, for the sake of Christ, to look upon it as a self-dedication, and to receive me now as entirely his own, and to deal with me, in all respects, as such, whether he afflicts me, or prospers me, or whatever he pleases to do with me, who am his. Now, henceforth I am not to act, in any respect, as my own. I shall act as my own, if I ever make use of any of my powers to anything that is not to the glory of God, and do not make the glorifying of him my whole and entire business: if I murmur in the least at affliction; if I grieve at the prosperity of others; if I am in any way uncharitable; if I am angry, because of injuries; if I revenge them; if I do any thing purely to please myself, or if I avoid any thing for the sake of my own ease; if I omit any thing, because it is great self-denial; if I trust to myself; if I take any of the praise of any good that I do, or that God doth by me; or if I am in any way proud." Thus was the Holy Spirit working in Mr Edwards, and preparing him for the accomplishment of those high and holy undertakings which he afterwards achieved. ALL CHRISTIANS ARE NOT ALIKE. THE INFLUENCE OF DIFFERENT SCHOOLS IN PRACTICAL ANOTHER Source of peculiarity, in religious character, will be found in the special forms which Christianity takes under particular ministrations. It is scarcely possible for any minister, at all forcible in character and address, not to communicate with the truth some impression of the moulding of his own thoughts. And hence the distinctions among pious people, especially in large towns, of such and such a one's people; and this not so much in allusion to their attendance on particular ministrations, as to the cast of mind, and habit of thought, which have thus been acquired. Now, we will not say that such distinctions have the effect of are quite satisfied that the amount of piety, in some of these little circles, is overrated within, and greatly underrated, and sometimes misrepresented, by such as are without. Men do very naturally look at the piety of others through the medium by which they are themselves surrounded; and they do as naturally, though sinfully, give special importance to what is peculiarly their own; and thus do they try others, not by the balances of the sanctuary, but by those of the congregation. But there is, beyond this congregational source of diversity, and which is almost unavoidable, another of more extensive and deeper influence, which may be called the distinction of different schools in practical and experimental religion. While every minister, and each parish or congregation, may be said to have something distinct and characteristic about them, these also fall into groups, the different members of which are attracted by a common sympathy and community of sentiment; and they are farther assimilated by frequent intercourse. We will suppose that in all of these there is nothing unsound taught, and no tenet strictly unscriptural held; and yet we can, in these very circumstances, conceive of a most marked variety in the ministrations of the pulpit, and in the usual habits and trains of thought cherished by congregations. Let some one class of truths be brought out prominently, to the vir tual suppression or neglect of others; or let the great sun of the Gospel be contemplated through some one particular medium, and the other doctrines and duties of Christianity will fall into an order subordinate to this, and will accordingly rank in relative importance. Suppose, for example, that the love of God were set forth as the sole spring of the entire work of redemption, and that the attention of congregations, and classes of congregations, were kept almost constantly directed to this single truth; and suppose, farther, that the single duty urged on men, were their believing apprehension of the love of God in Christ towards them, and that this were ever kept before them, as the very life of their soul, as the promoter of their every grace, and the subduing power of everything opposed to the will of Christ, it is quite clear, that all the other truths and duties of religion would assume different places, according to the relation in which they stood to this great master principle. Some of these would be depressed beneath the level usually assigned them, and others would be equally enhanced. Now, we do not say that any orthodox school of theology is so exclusive as this; but doubtless, there are individuals, perhaps many, whose leanings are such, as to mark them out from others, which we may afterwards describe, and whose opinions of others are thus influenced. Persons who have, in this way, been led to a right apprehension of God in Christ, and who have, through this channel, obtained peace and sanctifying grace to their own souls, do very naturally conceive this to be the most direct and scriptural, if not the only way of a sinner's acceptance with God; and they are apt, in their zeal, to account everything of mental exercise, other than this, mere hindrances and entanglements; yet surely it will be admitted, that some of God's dearest children were of very different opinions, had very different experience, and yet gave evidence of a true and a right spirit. And, therefore, without at all denying the rightness of their faith, the genuineness of their Christianity, and the unspeakable importance of the revelation of God in Christ reconciling the world unto himself, we may surely submit, that the Christianity of other men, who are undoubtedly believers, ought not to be estimated under the radiance of this or any other special ray even of heavenly light. The judgment of God is one. He looketh upon all of us through the colourless medium of his own innate holiness, while we, witnessing the different rays of his divine glory, would see each other | trines. And, in like manner, the duties of religion and in all the colours of the rainbow. Perhaps we may illustrate this more effectually by now turning to a very different class. Ministers belonging to this other school, feel it to be their duty to dwell much on the sovereignty of God, the unchangeable righteousness of the divine law, and the pervading influence of the doctrine of election. Then the sinner is understood to see himself, in the first instance, not so much called to participate of the grace of Christ, as condemned and helpless, waiting the disposal of divine sovereignty, and feeling, in this condition, the bondage of the will, and the awful consequence of his being left to perish. Moreover, throughout life he is expected often to feel anew the burden of indwelling and besetting sin, and to be characterized by great seriousness, deep searchings of heart, and much attention to religious duties. And with these exercises of unquestionable godliness, there is often a certain cast of gloominess and exclusiveness of character, approaching what others may call uncharitable. Of the substantial excellence of many so distinguished, none who know them will entertain any doubt; and that the doctrines we have described are deeply rooted in true and scriptural theology, they only who understand them not, will venture to deny. And there is, moreover, about the character of some trained in this school, a stability and a moral greatness reminding us of some basaltic column, whose foundation is deeply imbedded in the solid rock, and whose summit is hid in the mists floating over it. They seem to have their foundation in the Rock of Ages, and to rise amidst the darkness and infirmities of poor humanity, till their aspirings are lost among the invisible things of God. And yet, when from these we look at the Church generally, we survey Israel scattered and living in their tents, each tribe apart; we feel as if turning from the cloud-capped cliff, and surveying some general landscape. We find that these form but a small section of the Lord's people, and that even their excellence, and that which allies them to Christ, is not that by which they are distinguished from others, but that which they hold in common. It is not the particular form of the branch, but the common, though unseen sap, which pervades the entire vine. And this ought to put such on their guard, against attaching more importance to their own peculiarities, than to the peculiarities of Christianity itself; and it ought, farther, to persuade them, that others who may not be of their special school, ought not to be tried by particular exercises, to which they only have been trained. Moreover, we ought all to beware of making our own experience or attainments the guage by which to measure the Christianity of other The way of entrance into eternal life is of itself narrow, and the gate of admission is, we are assured, strait. But if within these, each section of Christians would erect their little wicket, and form their private way, and confine all the Lord's people to these, may not the Master, who standeth by, reprove them, saying, "Ye know not what manner of spirit ye are of." men. There is yet, perhaps, another class or school, which may be profitably described. There are who would equally repudiate both of these, declaring the one to be presumptuous, and the other fanatical, and who, besides, shew a general disinclination to all matters of mental exercise, so direct and heart-stirring, as is implied under both. The doctrines of Scripture, as they conceive, ought to be clearly set forth and recommended by such motives as are fitted to convince and persuade. But they are left there. They are not brought in the guise and with the proper air of a divine message. Such doctrines as those of the divine sovereignty, the Spirit's influence, and the necessity of faith, in order to salvation, are all stated, explained, and recommended, to the attention and belief of the hearers. But these are not, as with some others, pervading and commanding doc morality are duly inculcated, and often explained and enforced with much propriety, and great point and beauty of language. And thus it comes to be impressed on the minds of a large class of hearers, that such is in reality the only unexceptionable preaching. And under it there grows up a form of religious character, differing from those already mentioned, not so much in what is positive, as in what is negative. There is usually among persons so educated, great respect for the decencies of religion,-great sobriety in their views of divine truth,-often great staidness of principle, and general consistency of character; and not unfrequently, we trust, real and heart-folt religion, religion substantially agreeing with that described under the two former peculiarities, and having in it the power of sanctifying the heart and the conduct. Moreover, persons belonging to this class are very naturally induced to believe that the state of excitement and varied feelings, in which some others seem to live, as in their natural element, is something else than divine. They hold all such to be either delusive, or as the storms of this nether world, while it is theirs calmly to contemplate truth, and soberly to follow the path of duty, as if living under a serene and unvarying sky. On the other hand, they are themselves often branded as mere moralists, or, at best, as cold and formal, so as scarcely to deserve the name of men in earnest with religion. Now, without approving of such ministrations, in so far as they are peculiar, or of such purely intellectual habits of thought about divine things, we do, nevertheless, most sincerely believe that such preaching has been blessed, and that through such habits true faith has been exercised, and right principles and practice cultivated. And it is sometimes interesting to observe how individuals, thus taught, have gradually expanded their thoughts and feelings, so as to leave behind them others less imbued with a divine principle, and how they have thus been led insensibly to mingle with those whom they, at one time, accounted mere enthusiasts. It is with such as with some flower growing in the shade, sheltered from the passing storm, but late of blooming, because less exposed to the sun. They, indeed, look upon their own state as containing all that is excellent in the condition of others, and as being, at the same time, free from their imperfections. But this is in reality a mistake. Let the truth be equally felt by them, as it is by others, and their experience will, at least to some extent, be the same. And if, instead of allowing it to steal, as it were, into their system, it had been broadly and directly addressed to their consciences and their hearts, it would have led to the same rational convictions, and solid satisfaction, which they, in other circumstances, enjoy; and would, with these, have communicated such a power and influence, as to deter mine, with much greater force, their after character and conduct. But the matter of observation especially growing out of this, is, that their judgment respecting others resembles the judgment of others concerning themselves. It is determined by a local standard. They have hung up their own balances, although about to weigh a commodity altogether foreign. They propose to strike off, as blemishes, all in their neighbour's character which differs from their own, and yet to retain for themselves, as a real excellence, what others affirm to be a blemish. It is thus that, even in the Church of Christ, each little party would have its own image and subscription impressed as with a seal, on the whole household of God, and would deny, to such as bear not their mark, the relation of brother. This ought to be with all of us a matter of humiliation and watchfulness. For although the tendency assumes special forms only in special circumstances, and may be modified and corrected, it is itself a part of our fallen nature. The same plant which, in one soil yields bright blue flowers, yields in another, flowers of as bright | scarlet. The soils are different, and hence the difference of colour. But, in both cases, all that belongs essentially to the plant is the same, and all that is peculiar in the colour is a thing of earth. Before passing from this class of differences, it may not be improper to advert to one or two things, which would probably lessen such peculiarities, without diminishing the amount of real godliness. And, first, we hold it to be a principle that as all Scripture is given by inspiration, and is, moreover, profitable to all, and even necessary to the perfecting or thorough furnishing of any, so as to qualify him for all good works, the entire Scriptures ought, if possible, to be traversed in pulpit ministrations, and private Christians ought to make themselves acquainted with them, as a whole. On adverting to any of the peculiarities already noticed, or others which will occur on reflection, it will scarcely fail to be observed, that some one class of truths or limited portions of Scripture, were allowed to predominate. It will also be not unfrequently observed, that the master key of interpretation was either derived from some other source or from some limited portion of Scripture, and that it was afterwards employed as an infallible guide. Now, without at all going into the doctrine that we must enter on the interpretation of Scripture, with minds, in no respect, preoccupied, we would say most freely, Go largely into Scripture. Become largely acquainted with its facts and historical details. Study it throughout with an inquiring and prayerful spirit. And even, if the mind should already be encircled with the limits of an artificial system, it will, by a process, over which it has no controlling power, gradually burst its fetters, and wing its way in the full freedom of Scripture divinity. Warmed by the love and animated by the noble simplicity and freedom of divine truth, the Bible Christian will see among believers, of every cast of thought, the pearls which have been strewed from his Father's hand. And while he will never join with the mere pretender, who, because he hates all positive religion, is continually recommending catholicity, he will unquestionably attach less importance to mere form, and cherish generally a catholic spirit. One other remark, and we have done. Another cause of peculiarities is the seclusion of particular parties from the fellowship of the Church generally. It has been often remarked that islanders have usually many peculiarities. This is in consequence of their being separated from the larger and more populous countries. Similar causes produce similar effects. Let any limited number of Christians, however excellent, insulate themselves from the society of others, and they will first become peculiar, and by and bye they will farther value themselves on these very peculiarities. Such circumstances almost uniformly foster particular and limited ideas as to what practical religion really is. It may safely be affirmed, that if each congregation could be so cooped up, as to hold no intercourse with other parts of the Church, the opinion would soon take root in each, that beyond its little circle, there was little else than a kind of almost Christianity. Let the purest water be confined to some enclosed pool, and it will stagnate and become nauseously impure. But let it flow on and mingle with the parent deep, and again pass its round till it is seen bubbling from the fountain, and notwithstanding all the impurities through which it has passed, it is still pure. And so it is with the religion of the heart. He who is its Author never intended that it should be shut up by limits less than those of the world; and they who would, with their dykes and sluices, confine it to so many artificial apartments, ought with these, to count on a spiritual condition, less pure, less happy, and less fruitful. And this ought, especially at present, to be felt, when God is, in his own mysterious providence, opening so many springs, as if to render BY THE LATE REV. GEORGE ABERCROMBIE, To some, perhaps, it may appear a little dubious whether this sublime description in the text belongs to the state of true Christians on earth, or to the state of glorified saints in heaven. I choose at present to refer it chiefly to the former; yet so as not to exclude the latter altogether, for the privileges of the true Church militant here below, are all of them typical of the happiness of the Church triumphant above; and all who are duly qualified for being members of the one, shall in due time become members of the other also. But as the Apostle here seems to have chiefly in his eve the privileges of true Christians in this lower world regarded as superior to what good men | enjoyed, or could enjoy, under the Jewish dispensation, I shall consider the text chiefly in this view of it, and propose, with God's assistance, to explain the several high privileges to which believing Christians are now raised by the Gospel,-as the same are here set forth in the various phrases of the text. 1. Says the apostle-Ye are come to Mount Sion, to the city of the living God, the heavenly Jerusalem. That is, in short, ye are brought to the liberty-the spiritual liberty of the Christian Church, in opposition to the Jewish; which, comparatively speaking, was a state of bondage. The Gospel dispensation, or the Christian Church, is frequently in Scripture called the new and heavenly Jerusalem, in opposition to the city of Jerusalem on earth, which was once the chief seat of the Jewish Church. It is also called Mount Sion, in opposition to Mount Sinai, where God gave that law which distinguished the Jews from the heathen nations, as his peculiar people. Thus, says the evangelical prophet, Isaiah, in manifest allusion to the times of the Gospel, "Awake, awake, put on thy strength, O Sion; put on thy beautiful garments, O Jerusalem; for henceforth there shall no more come into thee the uncircumcised and the unclean." And the Apostle John, in the same figurative language, thus speaks of the establishment of the Gospel Church:-Rev. xxi. 2., “I saw the new Jerusalem, the holy city, coming down from God out of heaven, prepared as a bride adorned for her husband." In the same figurative style also, the Apostle Paul represents the Jewish and the Christian dispensations, by Hagar and Sarah, the mothers of the two sons of Abraham. Thus, Gal. iv. 24-26., "Which things are an allegory, for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar-for this Agar is Mount Sinai, in Arabia, and answereth to Jerusalem, which now is, and is in bondage with her children. But Jerusalem, which is above, is free, which is the mother of us all." "Which things are an allegory "--or which things may be thus allegorized. "These are the two covenants-the one from Mount Sinai, that gendereth unto bondage, which is Hagar-for this Hagar is Mount Sinai, in Arabia; or answereth to Jerusalem, which now is, and is in bondage with her children." But the Jerusalem which is above, i. e., the Gospel state, is free, and is the mother of us all who believe in Christ Jesus. The principal difference betwixt these two dispensations consists in this :-The Jewish dispensation had a tendency to fill the minds of guilty men with dread and terror-and thus gendereth unto bondage and is therefore fitly represented by the thunder of Mount Sinai, and the awful solemnity with which the law was there given, which was so very terrible that the people could not endure it, and even Moses himself exceedingly feared and trembled. But the Christian revelation signified by Mount Sion, the city of the living God, is a dispen sation of grace and mercy; and represents the blessed God in such amiable characters as invited us to lay aside all slavish fear and dread, and to serve him in every duty with hope and holy joy. This is the happy privilege of all sincere Christians. We have not received a spirit of bondage unto fear, but a spirit of adoption, by which we are encouraged to say, Abba, Father, a filial language, which no Jewish slave durst ever presume to use with his master. But as God's adopted children through Jesus Christ, we are encouraged by the Gospel to look upon God as a reconciled father, full of grace and love, who knows our frame, and remembers what we are;-who pities our weakness, even as a father pitieth his children; so that the terrors of his power and awful justice need not make us afraid; but we may come into his presence as children to a father, and serve him cheerfully in every duty of religion, and pour out our hearts before him with humble hope, for promised grace and mercy, as our various necessities may from time to time require. In this respect it is that we are not come to Mount Sinai, but we are come to Mount Sion, the city of the living God, the heavenly Jerusalem. 2. It is added as another privilege of true Christians, that we are come "to an innumerable company of angels." It is more than probable that the apostle here alludes to the company of angels that attended on Mount Sinai at the giving of the law. In reference to which it is said, Ps. lxviii., "The chariots of God are twenty thousand, even thousands of angels; God is among them, as in Sinai, his holy place;" as if the apostle would argue that the Christian dispensation does not fall short of the Jewish in this respect, but rather far exceeds it. For Christians are come to an innumerable company of holy angels, and that not as awful ministers of terror, but as ministers of mercy. Angels are now united, by the Gospel dispensation, into one society with believing Christians. Hence says the Apostle, "God hath blessed us with spiritual blessings in heavenly places; that in the dispensation of the fulness of time he might gather together into one all things in Christ; both which are in heaven, and which are in earth, even in him."-Eph. i. 10. These pure celestial spirits are subjects of the same heavenly kingdom with us. They are worshippers now together with us of the same God and universal father, and of the same Lord Jesus who hath redeemed us by his blood. Rev. iv. 8; v. 9; . and vii. 11. They are the servants of Christ, as we profess ourselves to be ;-through Christ they are now become the Christian's friends, and are sent forth as ministering spirits upon many occasions, to minister to them who are heirs of salvation. They rejoice at the conversion of sinners unto God; they encamp about the righteous, and have charge to keep them in all their ways. The souls of good men, like that of Lazarus, are, at the moment of death, carried by angels into Abraham's bosom. At the general resurrection the angels shall be employed as messengers of Christ, to gather together the elect from all the different corners of the earth; they shall sever the wicked from among the just, and then they who are accounted worthy of the resurrection to life, shall be equal to the angels, and joined with them in one glorious assembly, mutually sharing in the same celestial bliss, and mutually employed in praising God and the Lamb for ever and ever. 3. Ye are come, says the Apostle, to the general assembly and church of the first-born, which are written in heaven. The name, first-born, seems to intimate a right to an inheritance; and to be written in heaven, may perhaps signify having a right and title to the heavenly inheritance, in allusion to the enrolment of the names of the Jews, in the records of their several tribes and families, by which they were enabled to plead a right to all the privileges of that people. Alluding to this practice, it is here represented as one of the privileges of believing Christians, that whatever earthly kingdom or family they belong to, they are by Jesus Christ numbered among the first-born of God, and admitted by him to the heavenly inheritance, which is large enough to furnish out mansions of glory for them all. Christ is called, by way of eminence, "the first-born among many brethren "—and all true Christians, believers in him, are made heirs of God, and joint heirs together with Christ; and have their names recorded in the Lamb's book of life, as those who shall in due time enjoy the inheritance. When, therefore, the apostle says of believing Christians-" Ye are come to the general assembly and church of the first-born, which are written in heaven;" the meaning is as if he said-Ye are become members of that blessed society which consists of all the faithful in every nation of the world; which is not confined to one nation or family as the Jewish Church was, but extends to all who believe in Christ, according to the discovery they have of him, in all the various nations and families of the earth. now This, my brethren, this is the invisible and universal Church of Christ. It consists of many members unknown to one another, but who are all known to God and approven of him. They are not only of different nations, tribes, and families, but they are also of different sentiments in lesser matters of religion; and this difference of sentiment makes them often too much strangers to one another in this world, and pity it should be so. Yet, nevertheless, there is a very close union and communion among them all. They are all servants of the same God and Father of the universe; redeemed by the blood of the same Saviour; guided and sanctified by the same Spirit; heirs of the same promises, expectants of the same bliss, and shall all at last be joined in one glorious assembly, where all their little differences shall for ever subside, when many shall come from the east and from the west, from the north and from the south, to sit down with Abraham, Isaac, and Jacob, in one united society, in the eternal kingdom of God. 4. Ye are come, says the apostle, to God, the judge of all. By the Gospel covenant, all true believers are brought into a special relation to God, as their reconciled friend and father, and their approving, instead of their condemning judge. By nature we are his creatures, the subjects of his government; by sin we are become enemies, the objects of his displeasure. But by faith in Christ, manifesting itself by a gospel conversation, we have access to God, as a reconciled father, and are encouraged to hope, that as our merciful judge, he will acquit us from condemnation, and adjudge us to the heavenly happiness through Christ, as & reward to us, not of debt, but of grace. "This is the covenant," says God himself, "that I will make with them in the latter days, I will be their God, and they shall be my people. I will be their father, and they shall be my sons and daughters, saith the Lord-I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more "-" For, I said, how shall I put thee among my children, and give thee a pleasant land, a goodly heritage of the hosts of nations? And I said, Thou shalt call me, My father; and shalt not turn away from me.”—Jer. iii. 19. "This shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will he their God, and they shall be my people.”—Jer. xxxi. 33. Compare these with Heb. viii. 8, "Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah," and Heb. x. 16, "This is the covenant that I will make with them; After those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them." In consequence of these evangelic promises, we are encouraged to hope for the care of God's divine providence over us, to order what concerns us to the best advantage for the aids of his Spirit to assist us in every duty-for strength to support us in every trial; that God will pity and spare us, even as a father spareth his own son who serves him, and whom he loves most tenderly; and, in a word, that while our own hearts do not condemn us of hypocrisy or insincerity in his service, that God, who is greater than our hearts, will not condemn us, but even graciously approve us, through Jesus Christ our Lord. Thus, by the Gospel covenant, we come to God the judge of all. 5. It is added, " and to the spirits of just men made perfect." By the spirits of just men made perfect, we may reasonably understand the souls of saints departed from this lower world, who are delivered from all their bondage to corruption, and confirmed in a state of holiness and happiness for ever,-waiting with assured hope for the redemption of their bodies from the dominion of the grave, in God's appointed time. With this blessed |