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ment, or of the other for our own preparation* ?

It is the fashion of the times to try experiiments in the Arts, in Agriculture, in Philosophy. In every science the diligent professor is always afraid there may be some secret which he has not yet attained, some occult principle which would reward the labour of discovery, something even which the assiduous and intelligent have actually found out, but which has hitherto eluded his pursuit. And shall the Christian stop short in his scrutiny, shall he not examine and enquire till he lays hold on the very heart and core of religion ?

Why should experimental philosophy be the prevailing study, and experimental religion be branded as the badge of enthusiasm,. the cant of a hollow profession? Shall we never labour to establish the distinction between appearance and reality, between studying religion critically and embracing it practically? between having our conduct creditable and our heart sanctified? Shall we not aspire to do the best things from the highest motives, and elevate our aims with our attainments? Why should we remain in the Vestibule when

For this hint, and a few others on the same subject, the Author is indebted to that excellent Christian Moralist, M. Nicole.

the Sanctuary is open? Why should we be contented to dwell in the outer courts when we are invited to enter into the holiest by the blood of Jesus ?

Natural reason is not likely to furnish arguments sufficiently cogent, nor motives sufficiently powerful, to drive us to a close selfinspection. Our corruptions foster this ignorance. To this they owe their undisputed possession of our hearts. No principle short of Christianity is strong enough to impel us to a study so disagreeable as that of our faults. Of Christianity, humility is the prime grace, and this grace can never take root and flourish in a heart that lives in ignorance of itself. If we do not know the greatness and extent of our sins, if we do not know the imperfection of our virtues, the fallibility of our best resolutions, the infirmity of our purest purposes, we cannot be humble; if we are not humble, we cannot be Christians.

But it may be asked, is there to be no end to this vigilance? Is there no assigned period when this self-denial may become unnecessary? No given point when we may be emancipated from this vexatious self-inspection? Is the matured Christian to be a slave to the same drudgery as the novice? The true an

swer is we may cease to watch, when our spiritual enemy ceases to assail. We may be off our guard when there is no longer any temptation without. We may cease our selfdenial when there is no more corruption within. We may give the reins to our imagination when we are sure its tendencies will be towards heaven. We may dismiss repentance when sin is abolished. We may indulge selfishness when we can do it without danger to our souls. We may neglect prayer when we no longer need the favour of God. We may cease to praise him when he ceases to be gracious to us. -To discontinue our vigilance at any period short of this will be to defeat all the virtues we have practised on earth, to put to hazard all our hopes of happiness in heaven.

CHAP. XIII.

SELF-LOVE.

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THE idol Self," says an excellent old divine*, "has made more desolation among men than ever was made in those places where idols were served by human sacrifices. It has preyed more fiercely on human lives, than Moloch or the Minotaur."

To worship images is a more obvious, but it is scarcely a more degrading idolatry, than to set up self in opposition to God. To devote ourselves to this service is as perfect slavery as the service of God is perfect freedom. If we cannot imitate the sacrifice of Christ in his death, we are called upon to imitate the sacrifice of himself in his will. Even the Son of God declared," I came not to do my own will, but the will of him who sent me." This was his grand lesson, this was his distinguishing character.

* Howe.

Self-will is the ever flowing fountain of all the evil tempers which deform our hearts, of all the boiling passions which inflame and disorder society; the root of bitterness on which all its corrupt fruits grow. We set up our own understanding against the wisdom of God, and our own passions against the will of God. If we could ascertain the precise period when sensuality ceased to govern in the animal part of our nature, and pride in the intellectual, that period would form the most memorable æra of the Christian life; from that moment he begins a new date of liberty and happiness; from that stage he sets out on a new career of peace, liberty, and virtue.

Self-love is a Proteus of all shapes, shades, and complexions. It has the power of dilatation and contraction as best serves the occasion. There is no crevice so small through which its subtle essence cannot force its way, no space so ample that it cannot stretch itself to fill.-It is of all degrees of refinement; so coarse and hungry as to gorge itself with the grossest adu. lation, so fastidious as to require a homage as refined as itself; so artful as to elude the detection of ordinary observers, so specious as to escape the observation of the very heart in which it reigns paramount: yet, though so extravagant in its appetites, it can adopt a mode

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