sible. So true is this, that I have known many instances in which the most genuine expressions of self-abasement, happening to fall from aged experienced Christians, have appeared to others as little better than affectation. They were not able to conceive the propriety of these sentiments, which long acquaintance with God and with ourselves doth naturally and infallibly inspire.

From these remarks, let me beg the reader to judge of the reality and progress of the spiritual life. Does your sense of the evil of sin not only continue but grow? Do you now see sin in many things which you never suspected before? Do you see more of the boldness, ingratitude, and sottish folly of sinners and despisers of God? Are you daily making new discoveries of the vanity, sensuality, and treachery of your own hearts? Be not discouraged at it, but humbled by it. Let it empty you of all self-esteem and self-dependence, and give you a higher relish of the gospel of peace. The substance of the gospel is, salvation to the chief of sinners by the riches of divine grace, and the sanctification of your polluted natures by the power of the Holy Ghost.'

As I would willingly give as much information and instruction as possible, I shall, before quitting this part of the subject, speak a few words of a pretty extraordinary opinion to be found in some of the practical writers of the last age. It is, that genuine conviction, and the soul's subjection to God, ought to be carried so far in every true penitent, as to make him willing, satisfied, and some say, even pleased, that God should glorify his justice in his everlasting perdition. This is so repugnant to na

very

ture, and to that solicitude about our eternal happiness by which the conscience is first laid hold of, that it appears to be utterly impossible. There have been many to whom this requisition has given inexpressible concern, has been a daily snare to their conscience, and an obstruction to their peace. Their is such an inseparable connection between our duty and happiness, that the question should never have been moved but, for the satisfaction of those who may have met, or may still meet with it in authors, otherwise deservedly esteemed, I shall make some remarks which, I hope, will either explain it in a sound sense, or show it to be at bottom false.

So

Men do often differ more in words than in substance. Perhaps what these authors chiefly mean, is no more than what has been explained above at considerable length, namely, That the sinner finds himself without excuse, his mouth is stopped, he seeth the holiness of the law, he confesseth the justice of the sentence, he quits every claim but mercy. Thus he may be said to absolve or justify God, though he should leave him to perish for ever. far, I apprehend, it is undeniably just; otherwise the very foundation of the gospel is overthrown, and salvation is not "of grace," but "of debt." If we impartially examine the word mercy, and the many strong declarations in Scripture of our obligations to God for the gift of eternal life, we shall find that they cannot consistently imply less, than that the sinner deserved, and was liable to eternal death.

But to carry the thing farther, and to say that the penitent must be pleased and satisfied with damnation itself, as he is pleased with suffering in another

view, as it is his heavenly Father's sanctified rod, appears to me to be at once unnatural, unreasonable, unlawful, and impossible. It is plainly contrary to that desire of our own happiness, which is so deeply implanted in our natures, and which seems to be inseparable from a rational creature. No such thing is, either directly or consequentially, asserted in the holy Scriptures, which so often urge us to a due care of our own best interests. "Wherefore," says the prophet, "do you spend your money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." Further the proposition seems to me necessarily to imply an impossibility in itself. For, what is damnation ? It is to be for ever separated from, and deprived of, the fruition of God. Is this then a dutiful object either of desire or acquiescence? It is to hate God and blaspheme his name, as well as to be banished from his presence. Can this be tolerable to any true penitent? or is it reconcilable to, or consistent with, subjection to his righteous will? Can any creature be supposed to please God, by giving up all hope of his favour? or is it less absurd than disobeying him from a sense of duty, and hating him from a principle of love?

We must, therefore, carefully separate the acknowledgment of divine justice, and most unconditional subjection to the divine sovereignty, from an absolute despair, or giving up all hope in the divine

mercy.

We have a very beautiful scripture instance of humble, yet persisting importunity, in the woman of Canaan, who met with many repulses, confessed the justice of every thing that made against her, and yet continued to urge her plea. Neither is there any difference between the way in which she supplicated of the Saviour a cure for her distressed daughter, and the way in which an awakened sinner will implore from the same Saviour more necessary relief to an afflicted conscience: "And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away, for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered, and said, It is not meet to take the children's bread and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their master's table. Then Jesus answered and said unto her, O woman, great is thy faith; be it unto thee even as thou wilt." I shall conclude with mentioning an instance of a similar character in a foreigner of eminent station, who had been a great profligate, and afterwards became a great penitent.* He composed a little piece of poetry after his conversion, the leading sentiment of which was what I have recommended above, and in his own language was to the

Des Barreaux.

following purpose: "Great God, thy judgments are full of righteousness, thou takest pleasure in the exercise of mercy; but I have sinned to such a height, that justice demands my destruction, and mercy itself seems to solicit my perdition. Disdain my tears, strike the blow and execute thy judgment. I am willing to submit, and adore, even in perishing, the equity of thy procedure. But on what place will the stroke fall, that is not covered with the blood of Christ ?"

SECTION V. Acceptance of salvation through the cross of Christ.

The next great step in a sinner's change, is a discovery and acceptance of salvation from sin and misery through Jesus Christ.

This is the last and

finishing step of the glorious work. When this is attained, the change is completed, the new nature is fully formed in all its parts. The spiritual seed is implanted, and hath taken root; and it will arrive by degrees, in every vessel of mercy, to that measure of maturity and strength, that it pleaseth God each shall possess before he be carried hence.

It is easy to see that conviction of sin, which hath been before illustrated, prepares and paves the way for a discovery and acceptance of salvation by Christ. Before conviction of sin, or when conviction is but imperfect, the gospel of Christ, and particularly the doctrine of the cross, almost constantly appears to be foolishness. Or if, as sometimes happens, education and example prompt the sinner to speak with some degree of reverence of the name, character, and un