We should never have so goodly a conceit of ourselves, if we had not first an undue opinion of selfpower; that is to say, unless we are proud, and full of a spirit of independency. It seems to be the most general opinion, that this was the cause of the angels' and of Adam's fall: and if so, it is the greatest bar to the recovery of the soul.

Whatever was the sin of Lucifer, it is probable the sin of Adam was the same. It is natural to suppose the devil would tempt him to transgress in the same way that he himself did, as well knowing the sad effects of it.

Virtue is considered by us as necessary chiefly for the peace and welfare of society; and this is generally pretty well secured by that spurious thing which has the name of it, viz. convenience, ease, and a sense of reputation. If our behaviour is but calculated to answer these ends, we look no farther; and perhaps wonder in the pride of our hearts, why God does not, as he easily might, interpose to prevent the mischiefs occasioned by the perverseness of a few. But then, he himself is ever and anon troubling the order of the world and the repose of individuals, by terrible inflictions. The consequence is plain-we are ignorant of our state, and live in a perpetual mistake. God does not make so great reckoning of this life as we do. He aims at the reformation of the heart; and the severe methods he takes to bring it about, prove the necessity of such a reformation.

What farther proof can we need of the wretched perverseness and corruption of man's heart, than that he should desire, esteem, and love the things which are confessedly unable to make him happy, and that what can, should be the only thing he does not desire?

The man who knows himself to be a devil, is in a fair way to be a saint. Rom. iii. 9, 18.

It is no uncommon thing for men to do good with

out virtue, give without charity, and pray without religion.

It is difficult to keep self from mingling with the work of salvation. We think it hard that we may not be allowed to pay something towards the price of it; to contribute some work or fancied worthiness of our own; that is to say, (shocking thought!) we should put something of our own into the scale with the blood of Christ, to make it full weight.

There is something odd happens in the mixing of paganism with Christianity. The appearance of Christianity remains, the substance evaporates; the appearance of paganism vanishes, the substance remains.

If we were left to nature to choose a god and a heaven for ourselves, it would not be the God that made the heavens and the earth, nor our heaven that where he dwells.

Reading is for the most part only a more refined species of sensuality, and answers man's purposes of shuffling off his great work with God and himself, a well as a ball or a masquerade.

Man is an arrant bungler at God's work; he spoils all if he does but touch it with a finger. What a terrible mortification, to think that the business of his salvation cannot go forward unless he is separated from himself, and, as it were, outlawed as a mischievous person, or thrown into a corner as a piece of useless lumber!

Business, amusements, company, a general relish of life, and a confused hope of mercy in God or of future amendment, keep the soul tolerably quiet here; but how dreadfully amazing is it to think of its being consigned to a state of eternal reprobation, without one single object to divert its attention from its own frightful nakedness!

It may not be improper to consider every person we happen to be in company with, in three respects, let his station or circumstances be what they will:

1st, as having an high opinion of himself; 2nd, as one for whom Christ died; and, 3rd, as naturally lying under great disadvantages with regard to his spiritual concerns. The first will be a caution to us not to affront or offend him; the second will engage us to promote his salvation; the third to pity his infirmities.

The greatest want of all, is a want of the sense of our wants. This is the root of infidelity.

The generality of those who lead regular moral lives, and think themselves settled on a good bottom, for having been baptized, &c. are but the more confirmed in a natural, unconverted state by what they call their virtue. It is evident, from a hundred things they say and do, that the root of the matter is not in them.

On little occasions, and for mere trifles, I can become a hell to myself. What should I do with this accursed nature, if I had no other company but devils, who would take a malicious pleasure in goading and stinging me into their own torments?

Every man naturally turns on his own centre, and is as much a detached system from every other man, as one fixed star is from another; what regard he has for the species, or connection with it, arises solely out of this very selfishness or individuality.

If we were but half Christians, the world would be at peace with us.

What is generally meant by a moral man, is one who does not govern himself by the fear of God, or the ten commandments, but by a law of his own making.

It is matter of great self-abasement, and full proof of our depravity, that sin, the only thing which God hates, we should hate so little.

Did the sight of your own deformity never make you start?

We were made to live in God as our element, and

are not in it. If this is not a fall, ruin, and death, what is?

The devil will suffer us, nay, if it were possible, he would help us to put away every sin but one, if he could be sure we would keep that one.

'God lives through all life,'-—the soul of man not excepted, which is no more self-sufficient than selfexistent, but the most helpless of all beings, though it proudly challenges independence.

The world is not altered since the time of Socrates. Ask one by one, and see who is not mistaken as to the quantity of his wisdom and goodness.

If we were naked and open to all the world as we are to God, and in some measure to ourselves, how loathsome and abominable, what monsters, should we appear!

It is time to have done with future prospects, or a vain imagination that we shall be happy, or more at ease, when such a point is gained, or such an impediment removed; whereas nothing is more certain than that every period of life, and every day, will bring its own burden along with it; and that there is no possibility of happiness, but in bearing it according to the will of God.

7

CHAPTER V.

REPENTANCE.

THE repentance which precedes faith, consists chiefly of a sense of danger and a fear of punishment; but when we come to have a lively apprehension of pardoning love, and our adoption in Christ, it is genuine, filial sorrow for having offended God.

Generally speaking, it is to be feared we do not dread sin, but the punishment of it; and yet till we hate sin, as such, and feel our misery under it, it is in vain to talk of repentance.

Till we are so convinced of sin as fully to pronounce the sentence of condemnation on ourselves, we shall not receive mercy as mercy, but consider it as a debt.

So long as we are joined to the world; acting in the main for worldly ends; attached to its interests; oppressed with its cares, or devoted to its pleasures; we must either totally reject, or explain away the gospel.

The law is not satisfied by an outward observation of it, but by the inward disposition of the heart; we break it as much by the bare outward keeping of it only, as by living in an avowed neglect of it. Perhaps the best of men may find, on consideration, that they never performed one act of true and pure obedience in all their lives. What conviction is here! and what a terrible blow is this to our pride!