view. To the humble, and heart-felt confession of the Son, the Father gives no other answer than that of an order to clothe the tattered youth witha garment of honour-and to prepare a festival of rejoicing for his famishing child. And then how the feelings of the parties act on each other! The sense of shame and guilt, and the humility of the Son, awaken the piety of a compassionate parent: and the tenderness of the Father increases the self-condemnation of his offspring. Was ever description more true to nature?

One consideration we should never forget; for a recollection of it will prevent that confusion respecting the use of the promises, which is so very general: I mean that every promise, or invitation, is given through the Saviour: not merely that all salvation is the purchase of his blood, but that in the view of the promises themselves our eye is to be directed to him; and our application to be made personally to himself. His own language is—

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come unto me all ye that labour and are heavy laden, and I will give you rest." "Him that cometh to me I will in no wise cast out." After all, My Dear Sir, it is in comparing the words of Scripture with our own condi

tion, that we use the proper means of rendering it of avail to ourselves. It is in the unison of the Divine language with our own state of mind, that any positive effect is produced upon us. As a general rule, therefore, the proper method of studying the Word of God implies a self-examination, at the same time; without. which, whatever the Holy Spirit is able to effect, independent of direct means, we ought not to look for benefit to ourselves.

And, now, while I commend you to the good Word of God, and to a prayerful examination of its suitableness to your own case, may it indeed dwell in you richly in all wisdom. May its hallowed truths be carried home, with power to your heart, and bring to light within you, the day spring from on high! Yours very truly.

LETTER X.

On right desires-The Young Man in the Gospel-A complaint of the Inquirer-One of the marks of right desires-A misinterpretation of Romans, ix. 3-Right desires not a mere fear of Hell-The breathings of an awakened sinner-Reformation of life connected with sincerityAnd the spirit of forgiveness on our own part-Right desires not fitful— Trials-Advice.

MY DEAR SIR,

THERE is no inconsistency in saying that the sinner is directed to come to Christ without delay, and yet that if his desires be of an unsuitable character, all application will be vain. The invitations of the Gospel extend to all, whether they are accepted or not. And the command unto all men is, to repent, and to close with the terms of salvation. Even he whose care and labour are expended in search of earthly happiness, is not excluded from that general invitation. But then the tender of pardon and grace, as its language always clearly implies, requires the relinquishment of one pursuit, and the sincere engagement in another. It declares the inadequacy of worldly pleasures to the demands of the soul; and proposes a higher source of happiness. Now the only question is, whether the object held out by the

Gospel meet the consent and wish of the sinner. If it do so, no impediment, unless it be one of error in views, can remain in the way.

This is the sum of the whole matter before us. It is spiritual life and peace which are offered. And if they be acceptable to the sinner, why then all is well. But where the taste and affections cling to the world—or where an attempt is made to compromise between God and Mammon, the object desired is not the peace of the Redeemer, or the enjoyment of spirital life, but something of a sensual nature.

Such was the instance of the Young Man in the Gospel. He had heard of the tender of salvation through Jesus Christ, and he came eagerly to inquire, "what shall I do?" From childhood he had paid deference to the moral law; and the command to an external obedience here seemed no way inconsistent with a spirit of worldliness. But when he ascertained that the means of indulging in such a spirit were to be relinquished on the very entrance into a heavenly life, he sorrowed at the sight of the unwelcome alternative, and went away more hopeless than he came. He certainly desired salvation. But his heart was set upon the world. Communion with God or the spiritual

pleasures of the Christian were not "in all his thoughts." The sacrifice which he was required to make would have been of no moment to one whose soul panted for the enjoyment of a holy intercourse with God; for a common desire in behalf of the two things is contradictory in its nature. It is plain, then, that he understood nothing of the character of the object about which he was inquiring. Eternal life must begin with spiritual dispositions; and for these he had no wish.

Now let me apply this case: the man who seeks for salvation may have an eye only to the future blessedness of the Christian, if so, he does not distinctly see what it is he professes to be seeking; or else he would discover within himself a repugnance to the very boon he solicits. He may be willing, on deliberation, to sacrifice his property rather than lose his soul; and he would certainly be so to save his life. But the pleasures of divine grace are not attractive to his moral appetite. Nor has he any present sincere wish that they should

be so.

There is not a more common complaint on the part of a certain class of awakened sinners, than the following: "My fuilure, after all