be thus in spiritual things? In regard to them, reflection would as naturally commence, and for reasons of infinitely greater weight, ought to be pursued and cherished--the choice of motives is wider, and the motives themselves more elevated in character, and endued with a holier force. The most pitiable trifler upon earth, with his eternal interests, who, thus far, has not thought of them at all, can, through the grace of God, lead himself to think, and to think seriously and soberly. There is no natural or moral necessity, because of which any are compelled to hear or to read God's word in dreamy listlessness, as though they heard or read it not: for previous reflection and' resolve, in the spirit of prayer and faith, would break the charm or the spell, how potent soever that has held them, quicken mind to its work, generate a personal concern in subjects of lasting and awful moment, and redeem the passing days of their pilgrimage from vanity, or, at the best, from being very blanks among the pages of the book of life: so that they are personally guilty for suffering upon and within them, that spirit of carelessness and dulness which precludes the faintest hope of spiritual benefit, and which can never consist with the honest and good heart, which receives the word and improves it.

But, 2dly, As to the heart.

To overcome its natural enmity, and to bring the moral affections to a right state, is certainly a

more difficult work, in which prayer must be specially relied on, and in which the grace of God will be far more conspicuous than the assiduity of man. And yet even here, while to God it appertains effectually to "take away the heart of stone," and to give an heart of flesh," he has not chosen that man should be altogether passive. Even the unrenewed can do much, either to perpetuate and deepen their animosity against God, or to convince themselves of its unreasonableness, its utter futility when directed against him, and its certain re-action upon themselves. It is only necessary that, as reasonable men, they should bring reason fairly into play; and that as honest and candid men, they should deal by the Gospel and its Author with somewhat of that common fairness which marks their dealings with their fellow men; and that as those who live under the light, and must be judged by the law of the Gospel, they would walk by that light, and submit themselves to that law, and then all will be well. "Doth our law judge any man before it hath heard him," was a question very pertinently asked. by one living under a far less perfect law than ours; nor is it common to hate another without a cause; yet it would be well to ask whether the Gospel is not often pre-judged and condemned without a hearing, and its Divine Author not only "hated without a cause," but in opposition to every reason that should induce men to love and

serve him. It is very important for those who are still alienated from God, to ascertain something concerning that perfectly loose and vague repugnance to sacred things, of which they now know nothing; and to test fairly the validity of those excuses for self, which they have hitherto received without examination. In the course of such an investigation, their causeless opposition will gradually weaken and die; they will think less highly of themselves and more highly of God; and they will be continually approximating more closely towards that right state of the affections, "that honest and good heart," in which the word takes root with ease, and brings forth fruit with patience, to the honour and glory of God!

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CHAPTER III.

PRIMARY INFLUENCES-SPIRITUAL

CONCERN.

"Now when they heard this, they were pricked in their hearts, and said, Men and brethren, what shall we do?" Seeking rest, but finding none."

"Thine arrows stick fast in me, and thy hand presseth me sore."

"I am troubled, I am bowed down greatly; I go mourning all the day."

"Mine iniquities are gone over my head; as an heavy burden they are too heavy for me."

"Why art thou cast down, O my soul? Why art thou disquieted within me? Hope thou in God."

"Come unto me, all ye that labour and are heavy laden, and I will give you rest."

SUPPOSING the word or the grace of God to have been received, what will be its primary effects?— how will it first display its influence? The answer to this question will form the subject of the present chapter.

In some cases, the spiritual progress is so rapid, that we cannot trace all the steps in the course. The chain of Divine influence and of human ex ́perience, is so finely wrought, and so curiously

united, that we discern not all the separate, especially the primary links. In such cases little or nothing is obvious and prominent to the eye, until it rests upon the tokens of spiritual sorrow.

Generally, however, there is an introductory stage of restlessness, inquietude, and self-dissatisfaction, before, as yet, the impressed and awakened spirit has sufficiently turned its reflections inward upon self to produce compunction and repentance. This, it is proposed now to illustratea state, in which there is emotion without religious affection-an excitement and disturbance of the feelings, without their proper and religious direction. Now it is altogether natural, and to be expected, that there should be such a stage in the experience of the spiritual man. The first throwing in of light upon the diseased eye, or upon those who have long been kept in darkness, occasions restlessness and pain. Is it not to be presumed, then, that the first introduction of spiritual light upon the long-closed "eyes of the understanding," upon the sin-darkened mind, would produce a similar effect? Would it not necessarily disturb the sluggishness of feeling, and excite rapid, strong, and almost convulsive movements of mind, and, at first, would not these movements be fitful, irregular, undefined, and undefinable?

Another analogy may be employed.

When a pestilential influence is epidemic, taking to itself "the wings of the morning,"