change; and even where they are of a more sober and gentle cast, or where their evil is so diluted by good as to render a cursory observer often insensible to its existence, the heart, the source of all, is still polluted and impure, so that there must still be a deep and most extensive renovation. By this change the amiable and estimable qualities of the mind, far from being disfigured or destroyed, are greatly exalted and refined: still, however, they receive a new mould and complexion; are directed into new channels, and towards new objects. But, I fear, there is some reason to think, that this sort of semi-virtuous constitutional texture does, in fact, often make a more determined stand against the influence of Divine grace, than even more turbulent passions, or more vicious habits; for it must not be concealed, that there too often exists in such cases, a certain tendency proudly to wrap up, as it were, the mind in the impenetrable covering of suppositious goodness; or even if the subject of it does at last resort to the free grace of the Saviour, he is not led to such a measure, till, like the woman who had spent all her living on physicians; before she came to Christ, he has been successively dislodged from all those strong holds of human sufficiency, in which he had previously endeavoured to entrench his heart. Indeed, even after the truth may bave been sincerely embraced, the profession of religion thus made is frequently more liable to suspicion than in more marked cases, where we observe the impetuous passions of the soul steadily subdued, the asperities of the temper progressively mellowing away, the strong prejudices of the mind one after another vanquished, the inveterate habits of the life daily overcome; the whole man, in short, gradually assuming a universal conformity to the law and the image of Christ Jesus; the grace of God thus constantly displaying its genuine in

fluence, like the dropping of the gentle dew upon the grass, which, though slow and almost imperceptible in operation, is still certain and salutary in effect.

Let us not, then, proudly summon up to remembrance some supposed valuable endowments of mind, or collect together all the amiable dispositions with which we may be furnished; in order to derive from them a security and hope, which may serve as a sort of precious deposit, to which we may recur in every exigency, with a view to satisfy and soothe our conscience. The standard by which we are to form an estimate of ourselves must be materially altered: we must inquire what are our views of the Gospel, and what are our sentiments towards the Redeemer, and what are the effects of our religion upon our hearts and tempers. The real Christian, instead of drawing the motives of his actions from auy worldly or self-pleasing views, derives them all from his obligations to God, his relation to the Saviour, and his expectations of eternal life through his mercy. He refuses, as David did, to serve his God with that which costs him nothing. He knows, that, however agreeable and engaging his dispo sitions might naturally be, he was still in that depraved and degenerate state which made a total renovation of heart absolutely necessary. Convinced that this change has taken place, he views himself as no longer his own; and consequently his great object now is, to glorify his heavenly Father and his Redeemer, by a life and conversation becoming the Gospel. I therefore, he thinks at all of any good dispositions of his mind, it is only to inquire, how far they are sanctified by the grace of the Holy Spirit, and what evidence they afford of the power of godliness upon his heart. Every man, therefore, however remarkably gifted by nature, who is measuring himself by a different rule, and thus speak

ing peace to his soul, is deceiving himself, while the truth is not in him. "He that," in any way, **trusteth to his own heart, is a fool."

2. Similar to this deception, produced by causes of a constitutional kind, is that which sometimes grows out of the circumstances of a man's external situation; from a peculiar arrangement of which, he may be led to conclude, that he has made some progress in religion, while, in fact, he is yet a stranger to God, and remains still in his sins.

This persuasion is an artifice, which our spiritual enemy often employs, like the former, against the young and unwary. If, for example, a young man has been blessed by the providence of God, with parents of a serious and exemplary character, who have devoted much of their attention to the pious education of their children; if he has been habituated from his infancy to certain prescribed rules and maxims, and has some association of a religious kind mingled with almost every circumstance in his history; if his lot has been uniformly cast amongst "the excellent of the earth," so that he has lived at a distance from scenes of licentiousness and vice: and, further, if, as might be expected, these and other causes have had the very natural effect of forming a sober, temperate, and respectable character; may it not be supposed, that such an individual, prone, like all other human beings, to selfapprobation, may possibly take it for granted, that he is really under the influence of true religion, and that, consequently, there is little or nothing necessary for him to endeavour to obtain? The supposition is, at least, natural; it seems to have been verified in the case of the multitudes who came forth to be baptized of John, and whom he admonishes not to say within themselves, that they had Abraham to their father. Examples of a similar kind are not wanting in the present

day. Such a religion is as ineffectual as it is easy; for if it go no farther than has been supposed, it is but the creature of fortuitous and occasional circumstances, and is, therefore, every moment at their mercy. True godliness is not to be confounded with such a state of mind; for it is not external appearance, detached from inward principle, and fashioned after the rudiments of the world, which constitutes the character of a Christian. Real religion is a personal and practical concern, flowing not spontaneously from any external condition, any more than naturally infused into the unrenewed temper. All the advantages which have been enumerated may have been fully en joyed: the possessor may have conspicuously profited by each of them: he may perform much, and sacrifice much, to preserve the consistency of his assumed character, and to support his religious reputation; and so far these things may have produced their natural and almost mechanical influence upon his conduct: these plastic materials may have united to form a composition of a very unsuspicious appearance; but were it to be properly analysed, there is too much ground to fear, that there would be found in it but little of those genuine ingredients which enter into the nature of vital religion.-Let us not, then, deceive ourselves. It is not the mark of a Christian that he is well pleased with himself, or is satisfied with his attainments. Religion has its root deeply laid in humility. "He that doeth righteousness is righteous;" so that till a man is really in some measure conformed to the image of the Son of God; till love to him, a regard to bis authority, and an habitual concern for his glory, become the cardinal points upon which his conduct turns, every hope which he is cherishing, of happiness and of eternal life, is but a delusive snare.

(To be continued.)

given unto him of my Father." Now, according to the sound of these texts, and, I believe, their most common interpretation, what better excuse could the unbelievers then present desire, than that which they furnished them with? Might they not have replied, "If we do not put our trust in thee, as thou requirest, how can we help it? By thine own avowal, it depends not on any thing that we can do, but upon something which God does to some persons, and not to others." Was it consonant with that matchless wisdom and goodness, which our Lord habitually displayed, to put such an apology into their mouths, or into their minds? In fact, did they avail themselves of it? But would they not have done so, and that eagerly, had they so understood Jesus? I apprehend, however, that even if they were ready to advance such a plea, their lips must have been closed by our Lord's declaration (ver. 45), in immediate connexion with the words first cited. Every man, therefore, that hath heard from the Father (axeσas apа т8 пaтρos), and hath learned (xai padwy) cometh unto me." Our Lord's original expressions, as thus rendered in Greek by St. John, appear to have intimated a marked distinction between "hearing from the Father," and "learning," as a scholar from his teacher; which requires a consent (though, perhaps, reluct ant) to be taught. All the Jews had heard abundantly from the Father; by the Mosaic Law, and by all his subsequent dealings with them, as a nation over which he peculiarly exercised a paternal care and authority. But they had not all learned of him; not that they had not all equal advantages for doing so, but because many of them were too intractable to be taught. All who had been willing to learn from the Father, by the law, would come to Christ, to be farther instructed by the Gospel. If they had not learned from the Father, they could not

come to Christ; for they had not taken that intermediate step, with-, out which it was naturally impossible they should come to him. An impassible gulph lay between them. Unless the Father had furnished them with instructions (that is, unless they had heard from him), it would have been impossible for them to have learned what (as it was) they were inexcusable for not knowing; because their ignorance was merely the consequence of their own refractoriness. But to be drawn by the Father, implies more than hearing from him: it implies consent to be taught by him, without which no one can learn. Such a willingness to learn must, at the same time, have been unavailing, unless instruction had been given. The sense of our Lord's expressions, taken in their mutual connexion, I apprehend, therefore, to be this: "All of you have heard from the Father, but all of you have not learned of Him: he has used means to attract you all, but you have not all been drawn, to Him: every one that has not only heard from the Father, but has learned of Him, comes to me as a disciple; but he could not have thus come to me, had it not been given to him by my Father."

Such an interpretation appears to me to be confirmed and illustrated, by our Lord's charge against the Jews, in the preceding chapter (ver. 39, 40): "Search the Scriptures; for in them ye think to have eternal life, and they are testimonies of me; yet ye will not come to me, that ye might have life." It would be vain to assail any man's conscience with such a charge, if, at the same time, you told him, (or could not confute him, should he tell you), that he can do nothing effectual to obtain eternal life. But if he admit that "the holy Scriptures are able to make him wise to salvation, through faith which is in Christ Jesus," and neglects to search them that he may come to Christ, his mouth must be