must seek it in the depths of his own mind, and compare what he finds there with the unerring law of God. The facts he might deduce, and the experiments he might make from the study of both in conjunction, would teach him either to confirm or correct his theory; his experience, if it did not establish, would overturn his speculations, and he would begin to build on new ground.

with this mediocrity of character the most complained, is so far from improving that exalted expectation of future recompence; knowledge, that it keeps it out of our sight, to couple a comparatively low faith and con- by representing us to ourselves as other duct with those lofty promises which the creatures than we really are. The most inNew Testament holds out to the most ex-genious abstract reasoning on man will not alted Christian. Many in the day of health show him what sort of being he is, if he be and activity would have considered taking not taught to know it within himself. He up the cross, living to him who died for them,' &c. &c. as figurative expressions, lively images, not exacting much practical obedience; nay, would have considered the proposal of bringing them into action as downright enthusiasm; yet who has not heard these persons, in a dangerous sickness, repeat with entire self-application the glorious and hard-earned exultation of him, who, after unrivalled sufferings and unpaMay we not be allowed with all tenderness ralleled services, after having been in and respect, not with the arrogance of any deaths oft,' after having been even favoured superiority, but such as is the inevitable fruit with a glimpse of heaven, exclaims, 'I have of long observation, to suggest a few of the fought a good fight, I have finished my many remedies against the evils we have course,' and then go on, with the most de- been regretting? The true preliminary to lusive complacency, to apply to themselves vital religion is to feel and acknowledge our the sublime apostrophe with which this lapsed humanity. There is no entrance infine exclamation is wound up-henceforth to the temple of Christianity but through there is laid up for me a crown of glory,' this lowly vestibule. All the dissertations &c. &c. and it has passed into an accredi- of the most profound philosophers on the ted phrase, when one of this sort of Chris-reasonableness and beauty of our religion, on tians speaks of the death of another in the its excellence and superiority, are but a same class, to observe, with an air of tri- fruitless exercise of ingenuity and eloquence, umph, that he is gone to his reward. We if they exclude this fundamental truth. The must confess, that when we hear this assu- ablest writer, if he does not feel this convic→ rance so applied, we charitably incline to tion in his own heart, will never carry it to hope it is not so bad with them as the ex-yours. But if you have once got over this pression implies; because, if heaven is thus hard and humbling introduction, the same assigned as a payment of work done, one divine guide who has given this initiatory cannot help trembling at a reward appor- opening, will, to the patient and persevering tioned to such worth. For these contrac-inquirer, perfect the work he has so happily tors for heaven, who bring their merit as begun.-While he who turns over the page their purchase-money, and intend to be of his own virtues, and ransacks the catasaved at their own expense, do not always logue of his good actions, will find that, untake care to be provided with a very exor-der the pretence of seeking consolation, he bitant sum, though they expect so large a is evading instruction; he is only heaping up return in exchange for it; while those who, materials for building confidence in himself placing no dependence on their works, ne- 'by that sin fell the angels'-and may be ver dare to draw upon heaven for the pay-in little less danger than the flagitious offenment, will often be found to have a much larger stock upon hand, ready to produce as an evidence, though they renounce them as a claim. In both cases, is it not better to transfer them and ourselves from merit to mercy, as a more humble and less hazardous ground of dependance?

der. Our Lord has decided on this momentous question, by his preference of the selfabasing penitent who had nothing to ask but mercy, to him who had nothing to request but praise; of the lowly confessor of his offences to the pompous recounter of his virtues; whose prayer, if self-panegyric deFar be from me the uncharitable pre-serves that name, plainly declared that he sumption, that these sanguine persons are already possessed so much, that there was destitute of principle, or void of right inten-nothing left for him to ask. Our Saviour tions. Doubtless, in many instances, they took this occasion to let us see, that he is betpersevere in error for no reason, but be- ter pleased when we show him our wants, cause they believe it to be truth. There is than our merits. even much that is right in them; but are As you do not live in the practice or the they not too easily satisfied with a low mea- allowance of vices, which make it your insure of that right, without examining accu-terest to wish that Christianity may be false, rately the quality of the practice, merely and as you believe its external evidences, because it is not disreputable? endeavour to gain also an internal convicOur knowledge of religion and sound motion that it is true. Examine also into the rals must inevitably arise, in a good measure, from the knowledge of ourselves, Now, the kind of reading of which we have

principle of your best actions. Even some who have made a more considerable proficiency, are too apt to defer examining into

ignorance of ourselves generated. Our true felicity begins in our being brought, however severe be the means, to renounce our self-confidence, and cast ourselves entirely upon God.

the motive, till they have concluded the act lead us to fancy that we are worse than when which the motive should have determined: we thought so well of ourselves. We are they then, as it were, make up the motive to not worse, because the growing light of dithe act, and bring about the accordance in a vine truth reveals faults unobserved before way to quiet their own minds. Perhaps into our view, or enlarges those we thought interest is acting on an opinion which we fan- significant. Light does not create impuricied that wisdom had suggested. If it suc- ties, it only discloses them. Moreover, this ceed, we compliment ourselves on the event; efficient spirit does not illuminate without if it fail, we applaud ourselves on the assign- correcting; it is not only given for roproof, ed, because we are not quite sure of the real, but amendment; not only for amendment, motive. but consolation. Our unhappiness does not The way to make a progress in piety and consist in that contrition which grows out of peace, is not to be too tender of our present our new acquaintance with our own hearts. feelings; is nobly to make some sacrifice of The true misery consisted in the blindness, immediate ease, for the sake of acquiring fu- presumption, and self-sufficiency, which our ture happiness. Desire not opiates, seek not anodynes, when your internal constitution requires stimulants. Cease to conceive of religion as a stationary thing; be assured, that to be available, it must be progress.ve. Read the Scriptures, not as a form, but as It will be a good test of the improving God's great appointed means, of infusing in- state of a person of the above description, to your heart that life-giving principle which when he can patiently, though not at first is the spring of all right practice. Cultivate pleasantly, persevere in the perusal of works every virtue, but rest not in any. Do every which do not flatter his security; nay, to thing to deserve the esteem of men, but make persevere the more earnestly, because the not that esteem your governing principle. perusal discovers his own character to himValue not most those qualities which are the self. When once he is brought to endure most popular. Correct your worldly wisdom these salutary probings, he will soon be with the wisdom which is from above.' brought to court the hand that probes. He Bear in your recollection, that to minds of a will begin to disrelish the vapid civility with soft and yielding cast, the world is a more which the superficial examiner treats huformidable enemy than those two other rival man nature. Nay, he may now safely meditempters which the New Testament com- tate on the dignity of man, which, in his formonly associates with it, and which would mer state, so far misled him. He will find not, generally, have made a third in such that, in another sense, the doctrine is true. corrupt company, if its dangers had not borne Man was indeed originally a dignified creasome proportion to theirs. It is the more ture, for he was made in the image of the necessary to press this point, as the mischiefs perfect God. Even now, though his will is of the world are felt without being suspect- depraved, yet he has noble intellectual faed. The other two spiritual enemies seize on culties which give some notion of what he the more corrupt; but the better disposed was. His heart is alienated, but his underare the unconscious victims of the world, standing approves the rectitude which his which frequently betrays its votary into the will rejects. He has still recoverable powhands of its two confederates. People are ers; he is still capable, when divine truth inclined to be pleased with themselves when shall have made its full impression on his the world flatters them; they make the soul, of that renovation which shall restore world their supreme arbiter; they are un- him to the dignity he has lost, reinstate him willing to appeal from so lenient a judge; in the favour he has forfeited, and raise him and being satisfied with themselves, when infinitely higher than the elevation from its verdict is in their favour, the applause of which he has fallen. others too often, by confirming their own, supersedes an inquiry into their real state.

To those who attempt to relieve his temporary distress, by directing his eyes to his own virtues, and to the approbation those virtues are certain to obtain from heaven, he will reply with the illustrious sufferer of old, Miserable comforters are ye all!' Slight remedies will no longer satisfy him. The more deep his views become, the less he will be disposed to claim his share in the compliments lavished on the natural human cha

The unconfirmed Christian should attend to his conduct just in those points which, though dishonest, are not dishonourable; points in which, though religion will be against him, the approbation of the world will bear him out. He would not do a disreputable thing, but should a temptation arise where his reputation is safe, there his trial commences, there he must guard him-racter. self with augmented vigilance.

But, oh! what unspeakable consolation The more enlightened the conscience be- will the humble believer derive from the apcomes, the more we shall discover the un- pellation by which the divine Spirit is desigspeakable holiness of God. But our per-nated-The COMFORTER. There is someceptions being cleared, and our spiritual dis- thing sublimely merciful in a dispensation of cernment rendered more acute, this must not which the term is so delightfully expressive

of the thing.-We read in the Scriptures of world, and yet acts as if the morning lecture grieving the Holy Spirit ; but when we con- had brought no such discovery? Nay, persider him under this most soothing charac-haps, it may be one of my subjects of converter, is there not something of peculiar and sation to recommend a book, of whose little heinous ingratitude in grieving the Com-efficacy in my own case I am giving a pracforter? tical example. To endeavour to obtain a more lively be- Do I not periodically pray, 'Make me to lief in the existence, and earnestly to implore be numbered with thy saints in glory everthe aid of this quickening Spirit, would be a lasting, and yet am I not as shy of the sogreat means of improving the character. ciety of those who are distinguished for more That the doctrine of spiritual influence is a than common sanctity, as if it carried conpractical doctrine, is clearly deducible from tamination with it? And does not the very the command, arising out of the conviction, term convey to my mind a discreditable that the truth was already received-'If ye idea, compounded of fanaticism and hypolive in the Spirit, walk in the Spirit.' Observe crisy?

that we press you only on your own princi- After all, I may have been wrong. If reples: we recommend you only to act upon spectability were security, the young ruler the creed you avow. If we suggest to your in the Gospel had been in no danger, for his adoption any thing further than the Bible attainments were above the ordinary stanenjoins, we are guilty of fanaticism, and you should be on your guard against it. We venture not to say what name is due to those who would depress your views greatly below either.

dard, and his credit was probably high. It is time to come to something like certainty; to inquire, whether I do cordially believe what I should be ashamed not to profess; whether my religion lives in my memory or my heart, on my lips or in my life, in my profession or my practice? It is time to examine, whether I have much more distinct evidences of divine truth than those who do not acknowledge the Gospel to be a revelation from heaven; to inquire, why, if my understanding be somewhat more enlightened, such illumination is not more perceptible on my heart? Why the fruits of the Spirit,' so far from abounding' in me, scarcely appear, if those fruits are indeed 'love, peace, and joy in believing?"

In perusing the Scriptures, might you not commune with your own heart in something like the following language:- The book is not a work of fancy. I do not, therefore, read it for amusement, but instruction; but am I seriously proposing to read it like one who has a deep interest in its contents? Is it my sincere intention to convert the knowledge I am about to acquire into any practical application to my own case? Is it my earnest wish to improve the state of my own heart by comparing it with what I allow to be the only perfect rule of faith and pracLet not the fear of labour, or the dread of tice? Do I only read to get over my morn- pain, prevent you from endeavouring to obing's task, the omission of which would make tain a clear view of your state. Let not a me uneasy, merely to fasten a series of facts pusillanimous apprehension of reproach or on my memory or do I really desire to ridicule prevent your following up your conmake the great truths of the incarnation of victions. There is not any thing that is unthe Son of God, of the gift of the Holy Spi- reasonable, much less any thing that is imrit, the necessity of a living faith, a sound re- possible, required: no degree of zeal, or pentance, an entire conviction that, of my-measure of earnestness, but what you see self, I can do nothing; not merely a specu- every day exerted in a worse cause. Take lative system to be recognized at church, your measure from the world, not in what but to be transfused into the life? Do I adopt you shall pursue, but in the energy with religion as an hereditary, national profes- which you shall urge the pursuit. Only desion, necessary to my credit, or as a thing in vote to religion as much time as the worldly which I have a momentous personal inte- devote to dissipation; only set your affecrest? Do I propose to apply what I read to tions on Heaven as intensely as theirs are set the pulling down those high imaginations, upon earth, and all will be well: or take and that false security of which my Bible your measure from your former self; take shows me the danger, and which its doc- at least as much pains to secure your eternal trines are calculated to subdue? Do I labour interests as you have formerly taken to acafter the attainment of those heavenly dis- quire a language or an art. Read the word positions, the exhibition of which I have of inspiration with the same assiduity with been admiring? Have these vivid declara- which you have studied a favourite classic; tions of the unsatisfactoriness of the world at strive with as much energy to acquire a thoall cooled my ardour for its enjoyments? rough insight into the corruptions of your Shall I read here this holy contempt for the heart, and the remedy proposed for their littleness of its pursuits, this display of its cure, as you have exerted in studying the fallacies and deceits, and yet return this very principles of your profession, or the mysteevening to the participation of diversions, ries of your calling. Inspect your consciences the exposure of whose emptiness I have as accurately as your expences; be as frubeen approving? Shall I extol the writer gal of your time as of your fortune, and as who strips off its painted mask from the careful of your soul as of your credit. Be

neither terrified by terms, nor governed by them.

ground and distilling it. The one 'cannot be gathered up, afterwards; from the other, we extract drop by drop, a precious and powerful essence.

In reading those heart-searching writers, whose principles are drawn from the source of all truth, and who are only to be trusted Search, then, diligently, the word of eteras they are analogous to it, be not offended nal life, enriched and ennobled as it is with with some strong expressions. They ex- the chain and the accomplishment of its pressed forcibly what they felt powerfully. prophecies, with the splendor of its miracles; The revolting term of sinner, which has, with the attestation of its martys, the conperhaps, made you throw aside the book, as sistency of its doctrines; the importance of thinking it addressed only to the perpetra- its facts; the plenitude of its precepts; the tors of great crimes, as fitter language for treasury of its promises; the irradiations of the prisons and the hulks, than for the po- the Spirit ; the abundance of its consolations; lished and the pleasing, is addressed to every the peace it bestows; the blessedness it anone, however profound his knowledge, how-nounces; the proportion of its parts; the ever decent his life, however amiable his symmetry of the whole,-altogether premanners, who lives without habitual refer-senting such a fund of instruction to the mind, ence to God. Be more than honest, be cou- of light to the path, of document to the conrageous; boldly apply it to yourself. Though duct, of satisfaction to the heart, as demonyour character is unstained with any dis- strably prove it to be the instrument of God graceful vice, though you regularly fulfil for the salvation of man.

CHAP. XIX.

On Habits.

many relative duties, yet if you are destitute of the prime duty, the love of God in Christ Jesus, you stand in need of such a forcible address as we have been supposing. The discovery will be no dishonour. The dishonour consists in not feeling your state, in not strug- HABITS are those powers of the mind gling against it; in not applying with hum- which arise from a collection or rather a sucble fervour for assistance to the Fountain of cessive course of ordinary actions. As they grace and mercy. are formed by a concatenation of those acTake comfort that you have great advan-tions, so they may be weakened by frequent tages over many others. You have few bad and allowed interruptions; and if many conhabits to retract; you have no scandalous tiguous links are wilfully broken, the habits vices to combat; you have already with themselves are in danger of being totally decertain persons acquired a degree of influ-molished.

racter or rather conduct, which in a great measure depends on industry and application; on self denial and watchfulness, on diligence in establishing right pursuits, and vigilance in checking such as are pernicious. Habit being an engine put into our hands for the noblest and most beneficial purposes; and being one, which, having the free command of our own faculties, we have a power to use and direct-a power, indeed, derived from God as all our other possessions areyet having this power, it rests with ourselves whether we shall improve it by a vigorous exertion in a right bent, or whether we shall turn it against our Maker, and direct the course of our conduct to the offending, in

ence by your good qualities; with others, If we may be allowed to change the meyou have acquired it by your very defects, taphor, we would observe that good habits and, as you are not suspected of enthusiasm, produce a sound healthy constitution of your usefulness will not be impeded by ha-mind; they are tonics which gradually, but ving that suspicion to repel. You will con- infallibly, invigorate the intellectual man.tinue to do, in many respects the same A silent course of habits is a part of our chathings which you did before. The exterior of your life may be in many points nearly the same. But, even the same actions will be done in another spirit and to another end. Religion will not convert you into misanthropes, insensible to all the dear affections which make life pleasant. It does not wish to send you with the hermits of old to the deserts of Thebais, it only wishes you to adorn the doctrine of God our Saviour in your own families, and among your own connexions. Not one of the proper forms and harmless habits of polished society will be impaired, they will be rather improved by this mutation of the mind. Christian humility will be aiding all the best purposes of good breeding, while it will furnish a higher | stead of pleasing God. principle for its exercise. You may express Habits are not so frequently formed by vethis change in your character by what name hement incidental efforts on a few great ocyou please, so that the change be but effect-casions, as by a calm and steady perseveed. It is not what you are called, but what rance in the ordinary course of duty. If this you are, which will make the specific dis- were uniformly followed up, we should be tinction between the character you adopt, spared that occasional violence to our feeland that which you have quitted. You readings, that agitating resistance, which, by the Bible now, but between reading it me-wasting the spirits, leads more feeble minds chanically and spiritually, there is as much to dread the recurrence of the same necesdifference as between pouring a fluid on the sity which induces a painful feeling, the con

sequence of negligence, even where there is relinquishod at once some prominent indulreal rectitude of heart; while the regular gence; if a vanity was to be cut off, she fixadoption of right habits, indented by repeti-ed on some strong act of self-denial which tion, establishes such a tranquility of spirit, should appear a little disreputable to others, as contributes to promote happiness no less while it somewhat mortified herself. These than virtue. The mind, like the body, gains incipient trials once got over, she had a large robustness and activity by the habitual ex- reward in finding all lesser ones in the same ercise of its powers. Occasional right ac- class comparatively light. The main victotions may be caprice, may be vanity, may ry was gained in the onset, the subsequent be impulse, but hardly deserve the name of skirmishes cost little. virtue, till they proceed from a principle If it be said that the effort is too violent, which habit has moulded into a frame; then the change too sudden, we apprehend the the right principle which first set them at assertion is a mistake. When we have work continues to keep them at it, and final- worked up ourselves, or rather are worked ly becomes so prevalent, that there is a kind up by a superior agency to a strong measure, of spontaneity in the act, which keeps up it becomes a point of honour, as well as of the energy, without constant sensible refe- duty, to persist; we are ashamed of stopping rence to the spring which first set it in mo- and especially of retreating, though we have tion. Good habits and good dispositions ri- no witness but God and our own hearts. pened by repetition into virtue, and sancti- Having once persevered, the victory is the fied by prayer into holiness. If we allow reward. A slower change, though desirable, that vicious habits persisted in, lay us more has less stimulus, less animation, is less senand more open to the dominion of our spiri- sibly marked; we cannot recur, as in the tual adversary, can we doubt that virtuous other case, to the hour of conquest, nor have habits acquire proportional strength from the we so clear a consciousness of having obtainsuperinduced aid of the Spirit of God?

ed it.

The more uniform is our conformity to the But the conquest we have won we must rules of virtue and purity, the less we may maintain. The fruits of the initiatory vicrequire to be reminded of the particular in-tory may be lost, if vigilance does not guard fluence of the motive. We need not, nor that which valour subdued. If the relinindeed can we, recur every moment to the quishment of evil habits is so difficult, it is exact source of the action; its flowing from not less necessary to be watchful, lest we an habitual sense of duty will generally ex- should insensibly slide into the negligence of plain the ground on which it is performed. such as are good. What we neglect, we If the heart is kept awake and alive in a gradually forget. This guard against decheerful obedience to God, the immediate clension is the more requisite, as the human motive of the immediate act is not likely to mind is so limited, that one object quickly be a bad one. Many actions, indeed, re-expels another. A new idea takes possesquire to be deliberated on, and whatever requires deliberation before we do it, demands scrutiny why we do it. This will lead to such an inquest into our motive as, if there be any want of sincerity in it, will tend to its detection.

sion as soon as its predecessor is driven out; and the very traces of former habits are effaced, not suddenly, but progressively; no two successive ideas being, perhaps, very dissimilar, while the last in the train will be of a character quite different, not from that which immediately preceded, but from that which first began to draw us off from the right habits; the impression continues to grow fainter, till that which at first was weakened, is at length obliterated.

Notwithstanding what has been urged above as to the exercise of constant assiduity in preference to mere occasional exertion, we would be understood to offer this counsel rather to the proficient than to the novice. As the beginnings are always difficult, es- If we do not establish the habit of the pecially to ardent spirits, such spirits would great statesman of Holland, to do only one do well, particularly at their entrance on a thing at a time, we shall do nothing well; more correct course, to select for themselves the whole of our understanding, however some single task of painful exertion, which, highly we may rate it, is not too much to by bringing their mental vigour into full give to any subject which is of sufficient implay, shall afford them so sensible an evi-portance to require an investigation at all; dence of the conquest they have obtained, as certainly is not great enough to afford being will more than repay the labour of the con- split into as many parts, as we may chuse to flict. A friend of the Author was so fully take subjects simultaneously in hand. If we aware of the importance of thus taming an allow the different topics which require deimpatient temper, that she imposed upon liberation to break in on each other; if herself the habit of beginning even any or- second is admitted to a conference, before dinary undertaking with the most difficult we had dismissed the first, as neither will be part of it, instead of following the usual me- distinctly considered, so neither is likely to thod of proceeding from the lower to the obtain a just decision. These desultory higher. If a language was to be learnt, she pursuits obstruct the establishment of corbegan with a very difficult author. If a rect habits. scheme of economy was to be improved, she

a

But it requires the firm union of a sound