I must again here, as on a former branch of the subject, observe that no doubt such arguments as these will have little or no effect upon those who have but an imperfect belief of them, which, it is to be feared, is the case with not a few who go under the name of Christian. But is it not very evident that they must have the strongest imaginable influence, upon all such as are actuated by a lively faith in the doctrine of redemption? They must see themselves indebted to the undeserved mercy and love of God for favours of infinite value, and therefore must certainly endeavour to express their gratitude by an entire consecration of their lives to their benefactor's service.

ness.

This leads me to observe in the sixth, and last place, that those who expect justification by the imputed righteousness of Christ, must be possessed of a supreme or superlative love to God, which is not only the source and principle, but the very sum and substance, nay, the perfection of holiThat those who believe in, and hope to be accepted and finally saved through, the imputed righteousness of Christ, must be possessed of a supreme love to God, appears from what hath been already said upon the subject of gratitude. Love is the most powerful means of begetting love. "Thus," says the apostle John, "We have known and believed the love that God hath unto us; God is love."* And a little after, "We love him because he first loved us."† The infinite and unspeakable mercies which he hath bestowed on us, with all the circumstances attending them, the means and manner of their conveyance, which have been hinted at above, must necessarily excite the most ardent love in return, and every proper expression of it. This is their immediate and natural, nay,

* 1 John, iv. 16. 1 John, vi. 19.
Ch. Adv.-VOL. X.

this is their necessary and unavoidable effect. "For the love of Christ constraineth us, because we thus judge, that if one died for all then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."*

If any shall think proper to assert that favours bestowed are not to be considered as the true and formal causes of love, but the excellence and amiable qualities of the object.-Thus, for example, supposing any person of a character justly hateful in itself, from caprice, self-interest, or any other sinister motive, to bestow many signal favours upon another, the beneficiary might receive and delight in the favours without esteeming, nay, even when he could not esteem the giver. If this is considered as an objection against what I have just now said, and the conclusiveness of the argument to be founded upon it, I offer the two following answers to it. 1st, That in the account given in Scripture of the redemption of the world by the substitution of a Saviour, and the justification of sinners by the imputed righteousness of Christ, there is the brightest display of all the divine perfections. The almighty power, the unsearchable wisdom, the boundless goodness, the inflexible justice, and inviolable truth of God, shine in this great design, with united splendour. Every attribute that can in reason claim our veneration and esteem, as well as our thankfulness and gratitude, is here to be seen. Even the perfections of justice and mercy (which I will not call jarring attributes, as some too harshly do) but which seem to restrain and limit each other in their exercise, are jointly illustrated, and shine more brightly by their union, than they could have done separately; and, at the same time, *2 Cor. v. 14.

B

the purity and holiness of the divine nature, which is the sum of them all is deeply impressed upon the mind. So that here is every thing that can produce love; worth and excellence to merit it, love and kindness to excite and raise it. From this it evidently appears that he who believes in the imputed righteousness of Christ, must have a superlative love of

God.

But 2dly, Lest it should be said, that many have not this view of the doctrine in question, as honourable to God, and representing him in an amiable light, but the contrary; I observe, that there must have been a discovery of the glory of God, as shining in this plan of salvation to all who cordially embrace it. Nothing else could induce them to do so. If its enemies do not see this, and therefore set themselves against it; this confirms the different and honourable sentiments entertained by its friends; so that even supposing (what we will never grant) that this view of the amiableness of the divine nature, as represented in the gospel were not well founded; yet doubtless, it is the view of those "who count all things but loss for the excellency of the knowledge of Christ," and glory in nothing but his cross.

The truth is, notwithstanding any cavilling objections that may be raised against it, many favours received by one to whom they are absolutely necessary, and by whom they are infinitely prized, must naturally and necessarily produce love. This will be reckoned a first principle by every unprejudiced mind; and it is always supposed in the Holy Scriptures, where the saints are represented as under the habitual and powerful impression of love to God, for his love to them manifested in their redemption. Thus says the apostle Paul," For I am persuaded that

* Phil. iii. 8.

neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any creature, shall be able to separate us from the love of God, which is in Christ Jesus, our Lord."

Now, is there any thing more necessary to show, that those who believe and trust in the imputed righteousness of Christ must be holy in their lives, than their being under the influence of a supreme love to God? Is not this the first and great command of the law, "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind?"* Is not this a never failing source of universal obedience? as they love God, will they not love their brethren also: the very worst of men, because they are the creatures of God? and the righteous more especially, because they are his saints, his chosen ones? Can they love God supremely, and yet voluntarily displease him, breaking his commandments or resisting his designs? We know that love hath a quite different effect, in every other and inferior instance, endearing to us every thing related to the person who possesses our esteem and affection; how, then, can it be supposed so preposterous in this single case, when it is fixed on the greatest and the best of objects?

It is a received maxim that there can be no true love where there is not some likeness and conformity of nature and disposition to the object beloved, and an endeavour after more. And this is a maxim that will in no case hold more infallibly, than in moral subjects. It is impossible that we can love purity, if ourselves are impure; nay, it is impossible that we can understand it. Though an unholy person may have a very penetrating genius and capacity, may think acutely, and perhaps *Matt. xxii. 37.

reason justly upon many, or most of the natural attributes of God, he can neither perceive nor admire his moral excellence. Instead of perceiving the glory of God as infinitely holy, he hates, and sets himself to oppose this part of his character, or to substitute something quite different in its room.* Or, if we can suppose him able, or from any particular reason inclined to tell the truth, as to what God is, he can never. discern or feel his glory or beauty in being such. For why?-he himself is unholy: that is to say, in other words, he supremely loves, and hath his affections habitually fixed upon something that is not God, something that is contrary to God's nature, and a breach of his law.

*This is the true reason why many so warmly oppose God's vindictive justice, and that in the face of many awful examples of it, even in the present partial and imperfect dispensation. That there are many marks of God's displeasure against sin, even in that part of his government which is at present subjected to our view, and also distinct warnings of a stricter reckoning to come, I should think might be, to an impartial person, past all doubt; and yet, this is derided and denied by many merely because they can never think that a perfection in the divine nature, for which they have no love or esteem in their ówn hearts. All who love God, then, must be like him, and even those who will not be what he really is, are always strongly inclined at least to suppose him what they themselves are.

From the Juvenile Forget Me Not. THE EVENING PRAYER. Alone, alone!-no other face

Wears kindred smile, or kindred line; And yet they say my mother's eyesThey say my father's brow is mine; And either had rejoiced to see The other's likeness in my face; But now it is a stranger's eye

That finds some long forgotten trace. I heard them name my father's death, His home and tomb alike the wave;

And I was early taught to weep
Beside my youthful mother's grave.
I wish I could recall one look-

But only one familiar tone;
If I had aught of memory,

I should not feel so all alone.

My heart is gone beyond the grave,
In search of love I cannot find,
Till I could fancy soothing words
Are whispered by the evening wind.
I gaze upon the watching stars,

So clear, so beautiful above,
Till I could dream they look on me
With something of an answering love.
My mother, does thy gentle eye

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Look from those distant stars on me? Or does the wind at evening bear

A message to thy child from thee?
Dost thou pine for me as I pine
Again a parent's love to share?
I often kneel beside thy grave,

And pray to be a sleeper there.
The vesper bell!-'tis eventide ;

I will not weep, but I will pray— God of the fatherless, 'tis Thou

Alone can'st be the orphan's stay! Earth's meanest flower, Heaven's mightiest star,

Are equal in their Maker's love;
And I can say Thy will be done,
With eyes that fix their hope above.

SKETCH OF THE LIFE OF REV. JACOB GREEN, A. M.

SECTION FOURTH.

From my leaving college to the present time, 1777.

I took my degree in July, 1744, and left the college immediately afterward. I spent nearly or quite all my property, in my college education, and had no wealthy friends to help me, and therefore

was obliged immediately to enter on some business for a livelihood. It would have been very agreeable to me to have spent more time at college, and to have pursued my studies, but my worldly circumstances did not admit of my doing it.

I had for a considerable time before I left college, a fixed principle, that I ought not to be forward to choose worldly circumstances

for myself, but to be at God's disposal, and to follow the calls of Providence.* I therefore determined to accept the first offer that was made me of entering into business; for I did not suppose I should be offered any thing not becoming and proper for one in my circumstances. It was most customary for persons circumstanced as I was, to take a school, for sometime after they came out of college, before they preached. And a few days before I took my degree, the people at Sutton, about fifty miles from the college, invited me to take a school in that town. This was the first offer or invitation that I had, and accordingly I took it for a call of Providence, and soon after taking my degree, I went to Sutton, and taught a school for nearly a year. Mr. Hall, the minister of the place, was agreeable, both as a minister and a friend. Before the year had expired, I was solicited by particular persons to begin to preach, and the committee of a vacant congregation came once to invite me; but I had no license, or regular introduction, and therefore I did not see that it was a call of Providence to preach. Beside, I was much afraid to take a step toward the ministry. It appeared to me a great and weighty thing. I had at times considerable fears and dark apprehensions concerning the state of my soul; and I fully believed that a graceless person ought not to go into the ministry. I feared I had not grace; tempta

* The editor thinks it may not be improper for him to state, that his father earnestly inculcated on him the adoption of the principle which he here mentions as having governed his own conduct, and that the paternal advice has been remembered and followed with the greatest advantage, through the whole of the editor's past life. And he has realized what his father remarked, that on the plan recommended, when unavoidable difficulties occurred, self-reproach would be avoided, and prayer for divine aid and direction might be made with freedom.

tion, or conscience, often told me peremptorily that I had none. I was also afraid I had not learning enough; had not studied enough; and I was also bashful and diffident. But one or two friendly ministers, and some other people, so encouraged and persuaded me, that I was greatly perplexed, and knew not what was duty, or the call of Providence. At length I concluded to bring the matter to a determination, by visiting and talking with three ministers in and near Boston, whose piety, learning, and judgment, I had a great opinion of; and to preach or not, for the present, according as they advised me. The first I went to talk with, asked me how long I had been out of college; and finding I had not been graduated above a year, he advised me not to preach as yet. He asked me no questions about my experience, or my views, but observed that we ought not to be hasty and sudden, in rushing into the ministry; that in general, scholars ought not to preach till they had been out of college three years, &c.* I was a stranger to the minister; he knew nothing of my character; but his advice in general suited my inclination. I did not go to talk with the other two ministers, but went back, satisfied that I ought not to preach as yet.

When my time for keeping school at Sutton was expired, and I on a visit to my friends, waiting, as it were, to know to what, or where, Providence would call me next, the famous preacher, the Rev. George Whitefield, then travelling through these parts, invited

*This surely was good advice, and it is to be regretted that it is not oftener given and taken. It is believed that what precedes and follows this reference from the narrative, is worthy of the consideration of candidates for the ministry generally, as well as of those to whom they look for advice and direction. There is much mistake and much sin committed, by rushing prematurely into the sacred office.-EDIT.

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me to go to Georgia, to take the care of the orphan house. It was an unexpected and surprising thing; but upon the advice of some friends, and viewing it as the first call I had after I was out of business, I concluded to go. Mr. Whitefield went on in his circuitous preaching southward. I agreed to settle my affairs and go to him at New York, in about four weeks from the time of our agreement. After visiting my friends, &c. I went towards New York, and overtook Mr. Whitefield at Elizabethtown, in New Jersey. Upon finding him, he told me that since I had seen him, he had received letters from Georgia, informing him that some subscriptions, &c. had failed, so that he could not manage the orphan house as he expected-that he would, however, fulfil his agreement with me for half a year, if I chose to go on with him; and that if I chose to stop, he would defray the expense I had incurred in coming thus far. I consulted Mr. Dickinson, at whose house we then were, and he advised me to stop; and he, with Mr. Burr, of Newark, prevailed with me to stay, and be licensed and preach here, and not return to New England. I had a great regard for Mr. Dickinson and Mr. Burr-their advice swayed me. Accordingly, I was licensed in September, 1745, at Elizabethtown, and the first place that invited me to preach, was Hanover, in Morris county, New Jersey. I endeavoured to be as passive as I could conveniently be, as to being disposed of; and thus following the calls of Providence I was led to Hanover. Here I preached one year on probation, was called to settle, and was ordained in November, 1746.*

*The subject of the sketch remained the pastor of this congregation till the time of his death, and appears to have preached his first sermon where he deliver ed his last

"He ne'er had changed, nor wished to change his place.'

I had great fears, anxiety and difficulty, as to entering into the ministry. Some months before I was ordained, I thought at times I would give over preaching. I found much corrupt nature unmortified, and I had times of being in great darkness. I viewed the ministry as a great and difficult work; I was but a poor speaker; and on the whole, I shrunk away from the work. I made known my difficulties to two or three ministers, who I thought did not fully enter into my case, but told me it was a temptation, and the design of Satan to keep me out of the ministry -or to that purpose. Some short time before the appointment of my ordination, I had such dark apprehensions of my own case, and such discouraging views, that I was determined to give up preaching. To accomplish this, I wrote my case largely, and represented myself so bad that I supposed the ministers would not encourage my preaching. I gave the writing to Mr. Burr, with my own hand, telling him I would have him show it to other ministers, if he thought proper. He read it through deliberately, and then put it into the fire before my eyes, and talked to me in a very friendly and encouraging manner. If my difficulties were a temptation, the Devil was disappointed; but if they produced the proper remonstrance of conscience, I got into the ministry when I ought to have kept out of it. God knows how it was. I have been a poor, unprofitable creature in the ministry, and have many a time thought that I was never really fit for the work.*

(To be continued.)

The son of this humble minister of the gospel of Christ may be permitted to say, what he knows to be true, that his father's attainments and qualifications for the sacred office, were estimated by others very differently from the estimate made by himself. He was an erudite man, both in the learned languages, and in mathematical science. His knowledge of Hebrew was surpassed by few in our country. He