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participation it has with sensible pleasures, will, while that connexion lasts, afford it a circumscribed and inferior range for its activity, and supply it with unsatisfactory and debasing enjoyment; but that connexion has only to terminate in order to suspend for ever its gratifications, and to consummate its misery. An utter separation from all its earthly and grovelling delights, a conscious unfitness for moral enjoyment, a distinct recognition of its original destiny, an appalling view of its present degradation, and a certain conviction of eternal obnoxiousness to its God, will all conspire to fix it in the unfathomable depths of darkness and despair.

The statement which we have advanced, receives additional proof from the history of man, under every circumstance of his exist

ence.

Oh that I knew where I might find him—is not more the afflicting language of the enlightened, but disconsolately penitent mind, than it is that of conscious ignorance and baffled inquiry. Some of the most persevering and painful efforts, which have been made by the human mind, in order to gain some knowledge of its moral condition, have received their impetus from its restless desire to secure superior intercourse. Every fresh discovery which was made of the nature and attributes of the human soul, convinced the intelligent heathen that it was originally formed for nobler employments, and more elevated intercourse than it already enjoyed. Those who were the most virtuously inclined, whose standard of moral excellence has been the most elevated, and who have most revered the dictates of conscience, have ever been the most sensible of the void, and the most anxious to supply it.

The character, as well as the number of heathen deities, most clearly proves that a more elevated

intercourse than that which existed among themselves was desired. Their gods were creatures of their own imaginations; and what were they, and why were they thus formed? Immortality and Omnipotence excepted, they were beings "altogether like unto themselves;" invested with the same moral attributes, possessing the same passions, liable to the same changes, and chargeable with the same imperfections. Sympathy with their deities was necessary, in order to meet their desires for intercourse.

And if weturn from the heathen to the Christian world, we shall still recognise, in the history of man, the same truth. "Without God, and without hope in the world" is the condition of thousands, and in every case, it is a condition of wretchedness; all the restlessness, and all the dissatisfaction, which the worldling knows has its origin here. It is absence from God, it is the lack of communion with his Maker, that forms the "aching void which the world can never fill.” God never intended that man should be happy without Him; separated from Him, he must wander forlorn and unblest "poor, and blind, and naked."

But the fact is more strongly marked in the history of the Christian character. Here, under the gracious operations of the Holy Spirit, the moral character is raised to its highest standard. Here are found the most enlightened views of the Divine character. The loveliness of that character attracts a mind in which, by the workmanship of the divine agent, his moral image has been impressed, and awakens a delightful sympathy of complacency and joy; and, as the believer's best feelings will abundantly testify, the highest happiness he knows is "communion with his God, and fellowship with the Father of his Spirit."

To the piously enlightened mind we trust the view we have taken of the subject may appear correct and interesting. We have, however, hinted at another and opposite class of characters, who entertain different views respecting it, who consider it as involving a mystery which, in their opinion, identifies it rather with fanaticism than sound judgment or correct feeling. A careful view of the subject, as well as the express declarations of Scripture in reference to it, convinces us, and we would, if possible, convince them, that the incongeniality they feel with the subject, must be traced to something lamentably defective in their habits of thought and feeling in reference to it. We are led, therefore, to some remarks on the state and disposition of mind which are necessary to the enjoyment of this spiritual inter

course.

1st. A real complacency and delight in the Divine character is

necessary.

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They do not like to retain God in their knowledge," is a description of character which, we fear, applies to a very considerable portion of mankind. How many are there, whose conduct and whose professions prove, that a character far from congenial with the Divine character belongs to them. Dispositions and feelings, such as God cannot approve, are formed and cherished, and every thing that God is not, rather than what he is, in their lives. appears two walk together except they be agreed?" is an interrogation which puts for ever to rest the inquiry, whether such individuals hold communion with God. We are not ignorant that in the creed of some of these very characters, we find many elevated sentiments in reference to the nature and character of the Deity, and that it abounds with lofty professions of love of his moral excellence; and loth as we

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are to suspect, much less openly to impeach, the honesty of any man's sentiments, we cannot help fearing that there is, in these professions, much that is spurious if not disingenuous. When we see those very individuals uniformly worldly in their thoughts, unsanctified in their lives, among the first to cavil at the humbling doctrines of revelation, and among the last to give a cordial reception, and to yield a virtuous obedience to its precepts, we cannot, in the full exercise of charity, but doubt that their views are but speculative, their feelings but sentimental, and that, in heart, they are still lovers of sin, rather than lovers of God." The sacred Scriptures declare, that the moral image of God, which was originally impressed on man, is lost-that nothing short of the immediate ration of his own Spirit is able to restore that likeness-that, in order to open a way for the legiti mate exercise of this power, a mighty and expensive scheme has been devised and executed-and that it is only through the medium of this scheme, that the blessing can be secured. 2. In order to communion with God, there must be a distinct recognition, and a cordial reception of the terms on which this privilege is granted.

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"Wherewith shall I come before the Lord?" This is an inquiry which a contemplation of the character of God, as contrasted with that of sinful man, presses painfully on the mind, and to which no satisfactory answer has ever been given, save in the scheme of pardon by Christ Jesus. costly rites, the sanguinary offerings, and the cruel self-inflicted penalties of human systems of religion, all tell, that there was a fearful consciousness of separation, and that the way to reconciliation was deemed laborious and painful. How can God sustain, at the same

time, the character of a moral Governor, and that of an indulgent Father? How can he be at once the Holy and the merciful God? This is a difficulty for which no human scheme has ever satisfactorily provided. But revelation meets the question at once, God "hath set forth his Son to be the propitiation for the remission of sins that are passed, through the forbearance of God; to declare his righteousness, that he might be just, and the justifier of him which believeth in Jesus. God so loved the world, that he gave his only begotten Son, that whomsoever be lieveth on him should not perish, but have everlasting life." Now the first impression, we should imagine, that an unprejudiced mind would receive from such language as this would be, that this, the revealed medium of pardon, must be distinctly recognized and cordially approved by the sinner, before any thing like communion with God could be enjoyed. It will be admitted, that in order to intercourse with God there must be a confidence of Divine acceptance. Now, how can this confidence be felt, unless there be a recognition of the terms on which this acceptance is granted? We appeal to the feelings of the pious mind for the justness of this inquiry. Are there not times when the mind is disposed to despond and mistrust-when a consciousness of its numerous departures from Christian virtue overwhelms it with shame and remorse -when it takes a distinct and appalling view of its own defectiveness-when it feels its pollution, and dreads to meet, even at a throne of grace, a spotless God? At these seasons, whence, we ask, are to be derived the motives to the hope and confidence, which are necessary to communion with God, if that pledge of divine pardon, and acceptance, which is given in the sacrifice of Christ, is not re

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cognized? if this consideration is not present to the mind, that the mighty cost at which our pardon was secured affords a pledge of the Divine mercy, too unequivocal to be mistaken, and too expressive to be mistrusted?

If these statements be deemed correct, how painfully must the inquiry press itself on the feeling mind, in what way can those who reject the doctrine of the atonement have intercourse with God? Where is the scheme which harmonizes in their view the attributes of the Deity-which enables them to see how the Divine Being, consistently with the perfections of his nature, and the character which he sustains as the moral Governor of the world, can admit the sinner to his favour and presence, and consequently supply him with motives to confidence in his approach to the throne of his mercy? Remove this doctrine, and, we confess, there is not an article in our creed that attempts to meet that question, which in every age has perplexed the mind and oppressed the conscience, "how can man be just with God?" If the doctrine of vicarious sacrifice be not admitted, all that Scripture does is to throw a stronger light on the character of God and his sinful creatures— to exhibit more frightfully the contrast-and thus to multiply the cbstacles in the way of reconciliation.

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COMMEMORATION OF THE MINISTERS EJECTED AND SILENCED ON AUGUST 24, 1662.

BY THE REV. JOB ORTON.

(Concluded from page 237.) BUT I will not dwell upon the melancholy subject, but proceed to mention,

IV. Some consequences that followed their ejectment.

And here let it be observed, that God took care of them and their families in a wonderful man

ner. Some of them went abroad, others betook themselves to trade or farming; some of them practised physic; many of them were very poor, having no estates and large families; but they met with great kindness from some who approved their principles, and from others who pitied their sufferings. Some persons of rank and fortune patronized them. A very critical inquirer into their case, declares, that after the most diligent search, he could never hear of one that died for want, or was in prison for debt. And Mr. Talent, who was one of the longest livers of them, used often to declare, that the richest of them were brought low, and the rest into great want and straits; and yet, that amidst the fewness and poverty of their friends, he who feeds the ravens provided for them and theirs in a wonderful manner. Though they were cut off by men, providences were instead of benefices to them. They lived comfortably, being content with a little, and died respected and lamented. Most of them went on preaching, and thought it their duty to do so. They had abilities for their work, had devoted themselves to it, and at their ordination, solemnly promised to continue in it amidst tribulations; they saw no authority the civil magistrate had to silence them, while they were loyal subjects, and did nothing inconsistent with the public peace. Their services were much needed and desired; they thought they could not in conscience desert their work; and therefore they went on in it, as far as the violence of the times would permit, and God remarkably owned their faithful zealous labours.

Farther, Many of their people adhered to them, and chose to suffer with them, rather than not enjoy the benefit of their ministry; they saw they were wrongfully

CONG. MAG. No. 66.

rejected; they had reaped advantages by their labours; they thought it inhuman to desert them; they looked upon it as a duty they owed to Christ and to them, to bear an open testimony to the injustice of excluding them, and to support and countenance them all they could. They themselves could not submit to the terms of worship and communion which were imposed upon the laity, and chose rather to follow their ejected ministers, that they might do honour to them, and especially to Christ and his institutions. Farther,

These noble confessors had great esteem in the sight of all impartial candid men. Their zeal and cou

rage were applauded by their Protestant brethren abroad. The great Mr. Locke, who was an admirable judge of men and principles, calls them worthy, learned, pious, orthodox divines, and says, that the day when they were cast out was fatal to our church and Christian religion; and many others, since the times have been changed, have defended their principles and applauded their conduct.

Farther, Their behaviour was upon the whole very honourable and serviceable to religion; they made a noble stand against impositions upon conscience; and were a convincing proof to atheists and infidels of the truth and power of religion. Had they turned with the times, as most of the clergy did in former reigns, many would have said, there was nothing in religion; it was only a thing to be talked of in the pulpit, or to serve a state design; but as so many chose to expose themselves and their families to many temporal evils, rather than conform to things imposed, and not agreeable to the gospel, it convinced men that there was a reality in religion, and gave a check to Atheism; the controversy between thein and

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their brethren of the establish ment, contributed to show the absurdity and iniquity of popery, and to prevent its increase. And once more, they established an interest, in opposition to church tyranny and unscriptural impositions, which subsists to this day. Bishop Burnet told Mr. Howe, that he thought there would be no Dissenters after the ejected ministers were dead. Mr. Howe thought otherwise, as the separation did not depend upon men, but upon principles; and he judged right. These conscientious men have been called the founders of the dissenting interest; and in some measure they were so. But the Puritans were Dissenters before them; there were separate societies in some places before they were ejected, consisting of men who were for a farther reformation; and as they continued to preach in troublesome times in private, so when a toleration was granted, they thought themselves warranted to set up separate societies; and as most of their own and their followers' objections against conformity still continue in full force, and there appears no disposition in our governors to remove them, there are many yet left who think it their duty not to conform, but to use the liberty government grants.

Thus have I considered, in as short a compass as I could, the case of the ejected ministers.

Let us then resolutely support and adorn that interest for which our fathers so bravely suffered. It is the cause that makes the martyr. We are not to adhere to their principles because they suffered for them, though that is a presumption in their favour; but, because we have examined and proved them, and found them to be scriptural and right. Their principles did not die with them; for they are founded on the Word

of God; on the sufficiency of Scripture, as a rule of faith, worship and practice; the supreme authority of Christ as sole lawgiver and king in his church, and the unalienable right of private judgment. These will stand the test of an impartial inquiry, and (as Mr. Locke told Dr. Calamy,) while the Dissenters keep close to these principles, they will justify their separation from any established national church, which shall assume an authority to impose things which ought to be left indifferent. Let us then stand fast in the liberty with which Christ by his gospel and providence has made us free. The fashions, the honours, and the riches of the world, are, indeed, on the other side, and this makes so many forsake us; but these ought to be left out of the question, where truth, liberty, and conscience are concerned. How mean and scandalous will it be for us to be moved from our steadfastness by banter or slight discouragements, when the ejected ministers endured such a fight of affliction for 26 years together. "Remember, Omy friends, the laws, the rights, the generous plan of power delivered down from age to age, by your renowned forefathers dearly bought, the price of so much blood. O let it never perish in your hands, but piously transmit it to your children."

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But let it be our care not only to be possest of their principles, but of their temper and spirit; their fidelity, patience, meekness, courage, zeal, self-denial, contempt of the world, and concern for the truth and power of religion. If we want these, we are only the shadows of what they were; if the spirit of serious strict piety be lost amongst us, the spirit of prayer, of liberty, and of zeal will all go after it; when men lose the power of godliness, they will give themselves very little trouble about the

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