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men is attained; Zion, as the kingdom which his great master Christ Jesus lived and toiled and bled to establish, and has called his followers to co-operate with him in enlarging; Zion, is that which, above all objects, of his pursuit, lies the nearest his heart. For this kingdom he prays; for this kingdom he labours; and for this kingdom will he not take up the cross? Has he not fixed his heart on an object sufficiently high and endearing, to induce him cheerfully to bear the cross? What if, in seeking the welfare of Zion, he must struggle against his own sloth and timidity and worldliness and pride? What if he must encounter the lukewarmness, or the sneers, or the frowns, or the cruelties of his fellowmen? What if he must fight his way through against Satan, the God of this world, in rescuing men from his iron bondage of ignorance and sin? May he but witness the accusing conscience pacified, the tear of misery wiped away, the smile of celestial hope lighted up, in one of the humblest of his fellow mortals; may he but see by his efforts Zion accelerating in the least degree, her progress and eventual triumphs in the earth; may he but bring this and that and the other immortal being to the bar of Christ at the last day, washed from sin in his blood, to be eternal gems in his diadem of glory; and, though he bear the cross for it, he will envy no orator his fame, no chieftain his prowess, no statesman his renown, no monarch his throne. Shall they who seek these worldly objects esteem no sacrifices too great to endure, for the meager pleasure they bestow? And shall the christian shrink back from a cross, less grievous in itself than theirs, when he is seeking an object of endless value? He then is not a follower worthy of Christ, who thinks more of the cross than the kingdom.

6. The worthy follower of Christ must bear the cross he meets in duty, because it is of very short duration. Though while it lasts, it can be patiently endured as flowing from the Vol 3.-No. II.

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wise appointment of the Lord Jesus; as yielding opportunity to testify gratitude to him for his love; as affording improvement to his own Christian graces; as accompanied by the consoling grace of Christ; and as endured in a cause of high and endearing interest; it still adds to its lightness and the ease of enduring it, that it is of very short duration. Many trials thus, that beset the christian at the outset of his course, retire from him, as he advances in his path. That which was a heavy cross, when he first bore it yesterday, ceases to be so to-day. The very endurance of it, has removed that which made it a cross. By taking up the cross then and bearing it patiently, his load becomes lighter as he advances in life, and the period of his eternal release, draws near. 'A few more days,' may he say in the midst of his afflictions, and God my Saviour will take me to his everlasting rest. His hand of infinite kindness shall wipe away these my tears, and place me by his side, in the Heavenly Zion. O, shall I think it too much to bear these light afflictions in his cause, which are but for a moment, and which are leading me to the joys of his presence? and so soon too? Another day, and my conflict with sin may have ended in endless triumph; and shall I not then bear it manfully to-day? Another year, it may be; and shall I not bear it the present? A few years at most it will be; and shall I not bear it cheerfully my few remaining days?'

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These considerations, then, shew us, that they who would follow the Lord Jesus, with a fidelity becoming his cause, must expect the cross, and must patiently bear the cross.

An application of this subject might profitably be made to the young convert, who has just turned his face Zion-ward and chosen Christ for his leader, with ardent purposes of stedfastly cleaving to his Lord; or to the tried christian, who is combating, in the midst of his active course, the hosts of his spiritual enemies, with

the earnest desire of acquitting himself as a good soldier of Christ Jesus; or to the unworthy disciple who, in the hour of conflict shrinks back in dismay and throws aside his cross, and forsakes his leader.

The application, however, shall now be confined to a few of the latter unworthy class.

1. The censure of shrinking from the cross, then, falls upon the worldly follower of Christ. There are those who openly espouse his cause and enrol their names on the list of his followers who are excited to do it blindly, indeed, it may be from a prudential regard to their worldly interests.They do it at a season when, or in a place where, the whole world appear to be going after Jesus; and there is great popularity attached to a profession of his faith. They expect to advance themselves to a respectable standing in society, to gain the greater confidence of their fellow men, and to render their circumstances in the present life more desirable. Like those who, when Christ was on the earth, followed him because they did eat of the loaves and were filled, they are actuated by merely mercenary views. I ask then respecting every such follower of Christ, where is his cross? Has he, while engaged with his whole heart and soul in seeking the wealth, or the pleasures, or the offices of the world, has he consented to be crucified unto the world, out of the love he bears to the name of Jesus. Must not the Lord Jesus while he looks through the ranks of his followers and sees one so mercenary, exclaim, why have you not taken up the cross in following me? Why have you not fixed your views on a kingdom not of this world as I have done? and consented to be made of no reputation among men, if you might but be exalted in that kingdom? You are not worthy of me. You are not worthy of a place in my affections, or among my followers or in my kingdom.

2. The censure of shrinking from the cross falls, again, upon the sloth

ful follower of Jesus. He has enroled his name, with the followers of the Lamb. He did not expect, perhaps, at the outset of his course, that the Redeemer had much for him to do in the world. Though he saw around him, many active champions for the cause and kingdom of the Saviour, he did not think that the Saviour would call especially for his services. He thought he saw an excellence in the character of the saviour, a purity in his precepts, a preciousness in his salvation, a happiness in his kingdom, that attracted his love. To dwell forever in that kingdom was his most ardent wish. He felt happy in seeing others labor for that kingdom; and while he read the promises of the gospel concerning the certain continuance and enlargement of it, he felt easy in the security that there always would be others who would be engaged in such labors. He finds however, since he gave his name to Christ as a follower, that others have welcomed him to the kingdom, because they expected to find in him a labourer; and that Christ wishes no followers, but such as, like him, esteem it their meat to do the will of their heavenly Father and devote themselves continually to doing good. Now he has a conflict with sloth.— Oh, he never calculated on taking up this cross, and now he shrinks from it. Unworthy disciple! How unlike his indefatigable master, Jesus! How unworthy the name and the favour of such a leader!

3. The censure of shrinking from the cross, falls again, on the desponding follower of Christ. He loved the kingdom of Jesus; he desired the glory of his Saviour; he desired redemption from sin, when he gave his name to Christ as a follower. His hopes perhaps were ardent that he should do much to advance the glory of Christ, and extend his kingdom, and maintain his own graces in lively exercise. He designed to do far more, than older and more moderate christians were doing. He could be warm in reproving their coldness in a cause

of eternal interest. He felt ardently; and he determined that he ever should feel so himself, and thought he could readily make others feel so on the great subject of salvation. The love he bore his Saviour made him, as indeed it should have done, "expect great things and attempt great things." His ardent hopes however, had not looked enough at the cross to be sustained from his own heart, an opposing world, and the powerful adversary; and did not place their confidence enough in the strength and wisdom and grace of God. Soon the period of trial arrives. He finds that many have heard him talk on the subject of religion and the precious interests of Zion, without manifesting in consequence of it any superior degree of feeling. He can speak to the thoughtless of a judgement and find him thoughtless still; of the glories of the Saviour and heaven, and find him still unaffected; of sin and its great evil, and find him blind as ever. He can meet his fellow christians, and attempt to raise the tone of their feelings; and yet see them as luke-warm as before. A long time elapses since the period he first became a follower of Christ; and yet, he knows not that one soul has been converted by all his efforts, or one christian rendered more alive to the cause of Jesus. His own heart too he finds sinking into a stupor on the subject of religion that he never expected to encounter. He never calculated on the cross of seeing the Lord make so small account of his ardent feelings. He desponds of ever doing any thing. He sinks into cold apathy. Does he not prove himself a follower unworthy of Christ Jesus in thus laying down his cross? How unworthy the name of a follower of him who placed his confidence in God and went forward, taking courage to labour in his cause, when all his disciples went back but the twelve; and confided in the cause unto death, though forsaken at that hour by all the apostles?

4. The censure of shrinking from the cross, falls again on the timid folHe gave his name lower of Christ. to Christ as a follower, thinking perhaps that religion would ever be popHe saw multitudes around him ular. flocking to the standard of the cross. Jesus and his salvation was the theme that most delightfully employed their tongues.

The circles in which he was accustomed to move, exhibited totally a different aspect from their former worldliness. The religion of Christ was the object of prime importance; and the associate was unwelcome, who drew down their conHe became versation to the world. He could be serious serious too. with the serious; and rejoiced to be ranked by them on the side of the But the asfollowers of the Lamb. pect of things has changed, since he consented to rank himself with the Religion has befollowers of Christ. come unpopular where he lived; one and another have apostatized; all have become lukewarm; persecution arises, because of the word, from enemies. Or, the particular circle of his associates, thus changes its character. Or, Providence has removed him to another sphere of life and another circle of beings; where the religion of Jesus that he professes to love, is unpopular. Now he has the cross to bear. Now he can no longer dwell with interest on the character and salvation and kingdom of Jesus, and find hearers to admire and The cross of welcome and love. sustaining his profession in the midst of enemies, he did never expect. He cannot take up this cross. He shrinks from it. Must not the world point to him as a disciple unworthy of Christ, that man of courage and forti tude? How unworthy the name of a follower of him, whose love to God and souls was displayed, not only in the peaceful family of his Apostles, but through the stormy conflicts of the judgement seat of Pilate, the infuriate mob of Jerusalem, the piercings, revilings and death of calvary!

[The following is a copy of a letter from the Rev. Tho's. I. Biddulph, minister of St. James' church, Bristol, Eng. to his friend Mr. Tho's. Jarman, in answer to Mr. Jarman's letter to him, in which he had asked, "how that prevailing spirit of prayer (which is alone of any value) is to be acquired." Mr. Biddulph had preached on St. Luke, 11th, verses 21st and 22d, "When a strong man armed keepeth his palace, &c."-and had said in the course of his sermon, that all the legal efforts, (such as good resolutions, &c.) which were made while the strong one had possession of the palace were mere delusions. Mr. Jarmanasked how the strong one was to be dispossessed; and anticipated that Mr. Biddulph would say--" by prayer-"; but as the spirit of prayer is the gift of God, how is that to be acquired ?--The annexed letter is his answer. Mr. Jarman is on a visit to his friends in this country; and by his kindness we are enabled to present Mr. Biddulph's letter to our readers.]

Bristol, 4th March, 1812.

MY DEAR SIR,

Your kind favour, received yesterday, (for which I have not been able till this evening, to return you my sincere thanks) gave me, I assure you, unfeigned pleasure. I can honestly say, that there is no one in my parish, whom I should rejoice more to see settled in his religious principles, and enjoying the solid comforts of christianity, than yourself. I never wished more earnestly for that heavenly wisdom, which the execution of the gospel ministry requires, than I do now; in order that I might be able, in answer to your inquiries, to direct you to the Fountain of living water. And though I know myself to be very "unskillful in the word of righteousness," I shall venture to lay before you, what occurs to my mind, on the case you have stated.

You ask, "how is that prevailing spirit of prayer, which (as you justly observe) is alone of value, to be acquired?"-This prevailing prayer is an awakened sense of want, exciting desire after relief of that want; ac

companied with hope, founded on those promises, wherein God has engaged to afford the relief which is desired. It is in scripture language, "spiritual hunger and thirst;" and it is to this spiritual hunger and thirst, that the promises are made. You ask, "how is this to be acquired ?" It appears to me, that although divine grace is preventing, and the hunger which capacitates for receiving (as well as the bread of life that satisfies,) is the gift of God, yet that means are prescribed to us, and that it is our duty to use them, and that consequently, a neglect of appointed means is criminal, and a just cause of exclusion from the benefit. What those means are, I will endeavour presently to state, but first I would confirm the obligation we are under to use them.

Man is certainly a responsible creature--responsible not only as the creature of God, created originally with a power of fulfilling the conditions of the covenant of works, but also as a fallen creature placed within sight and reach of the "wells of salvation." Hence the exhortations and threatenings of the gospel, as distinguished from the law of works. The inability which we ascribe to man as a fallen creature is not natural, but moral;-not want of power, but want of will;-not the loss of reason, but the misapplication or abuse of it. It is not the inability of a lame man to walk, or of a pauper to give alms, but it is the inability of a sluggard to be industrious. Hence, while our Lord 66 says, no man can come unto me, except the Father, who hath sent me draw him;" he also says, "ye will not come unto me, that ye might have life." The hindrance arising from indisposition, is indeed as real and insurmountable, (except by a change of heart,) in the latter case as in the former; but it is a hindrance that forms no excuse for unbelief. But though we are unconscious of those feelings of want, desire and expectation, which we know to be essential in conversion, and constituent

ly required to form a just estimate, which, even in its present beclouded state, it is capable of forming.

ingredients in saving faith, yet are we not to sit still, and be at ease. We act not thus in our temporal affairs; for instance, in time of sickness, we know that life and death, the continuance of health while we possess it, and the restoration of it when lost, are all of God, under the control absolutely of his Providence, and at His unresisted disposal, and that no means for its recovery when lost, can avail without his blessing; but notwithstanding this conviction, though we cannot insure the success of medicine, we have recourse to it, hoping that its use may be accompanied with a divine blessing. We are alive to the value of health, and know how to appreciate its loss; and we act accordingly, though there is no divine promise in the case of using means for the restoration of bodily health, as there is in the case of salvation, to insure success--yet we should charge a man with enthusiasm, (the perversion of reason, if not the destitution of it,) who should say, "health is the gift of God, and therefore I will use no means to preserve it while I have it, or to recover it when I have lost it." The same mode of reasoning may be applied to our conduct in every worldly pursuit, particularly in those occupations, the success of which depends more evidently on the blessing of Providence, such as those of husbandry in all its branches.What then are those means which are calculated to produce the conviction of want, in which all religion commences? First, I would mention the use of natural reason, the intellectual faculty in reference to the comparative value and importance of the two worlds, with which we stand connected, as inhabitants of the one, and expectants of the other; of time and eternity; of the body and the soul-I mean the application of natural reason to the questions of our Lord: "What is a man profited, if he gain the whole world, and lose his own soul?" or, "what shall a man give, in exchange for his soul?" On these subjects, reason should be stern

Then, efforts should be made to interest the affections, as well as to convince the judgement. We should try "so to number our days, as to apply our hearts unto wisdom." On these subjects, there are, in every man's bosom, (those only excepted who are given up to a reprobate mind,) feelings at times, which he is bound to cherish,-convictions to which he should yield. These convictions are the strivings of the gracious Spirit of God, for the rejection or encourage ment of which, he will be made responsible. But a conviction of human mortality, and even a consciousness of the insufficiency of every thing earthly to satisfy the soul, will not of themselves produce spiritual hunger and thirst. They must produce unhappiness, but will not necessarily lead to the tree of life. Convictions of sinfulness and guilt are also indispensable to this end. What means then should be used for the production of these? In order to reduce myself to a state of humiliation for sin committed, and of self despair, a comparison of my own state,-the state of my heart and the conduct of my life, with the holy law of God, seems to be the prescribed means, 6th Romans 20th 21st verses: 7th chapter 7th, 8th, 9th verses :—In making this comparison, I am to consider that the law "is spiritual;" that its principal requisition is unfeigned, unchanging and supreme love to God, and that the essence of sin, consists in alienation of heart, from Him. I conceive that a want of this view of the law is the grand mean of keeping us from Christ, and the ground of all our errors, on evangelical subjects. Alienation from God, and enmity to Him, are the radical evils charged on us, and this is common to unconverted christians, with heathens

to the decent formalist, with the profane sinner. In this, sin began in Paradise, and in this, it ends in Tophet. This is the radical defect

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