CHAPTER XII.

8 AS IN WATER FACE ANSWERETH TO FACE; SO THE HEART OF MAN TO MAN.'-Prov. xxvii. 19.

'I HAVE NOT SHUNNED TO DECLARE UNTO YOU ALL THE COUNSEL OF GOD.'-Acts xx. 27.

MRS. HARDING, to whom Mary related the substance of the preceding conversation, was very much interested in the relation; but she objected to the practice of telling people who had been guilty of more than ordinary transgression, that sin was alike spread over every individual. She thought it injudicious, as it tended to lower the sense of guilt. Mary asked how it was possible to give a right impression of the entire corruption of the human heart, without showing that, in absolute, inherent guilt, every one was on a footing with his neighbour. "I think," said Mrs. Harding, "that there are some things which peculiar cases render it advisable to keep in the back

ground; and I should hesitate about bringing forward this doctrine, because I think it might lead a person in her situation to imagine, that if human nature were actually so prone to evil, and every one alike subject to fall, then her crime was not very heinous. Now, although we know and feel that we are all very sinful, and apt to run into every kind of temptation, yet I certainly think that there is a difference: that some do not willingly incur the displeasure of God, after they know what real religion is; and, therefore, I should be for making a distinction. I would urge strongly the terrible nature of sin and its dreadful consequences, so as to excite feelings of contrition in the mind; I would point out what the holy law of God requires, and let her see the dreadful punishment that must await the sinner, unless he heartily repents of his sins, and desires to forsake them."

"Allow me, my dear Mrs. Harding, to remark upon your plan of keeping back the doctrine of natural depravity. I have heard many wise and excellent persons take the same view, but I think I have Scripture on my side, for maintaining the opposite ground. Do you not think that we are too apt to bring in the light of our own reason as a guide, instead of going to the word of God, and seeing what it

says? I have no doubt that your way seems very plausible, and according to your judgment quite expedient; but as I read them, the whole of the sacred writings go to establish the doctrine you think it most judicious to avoid ; and if this be the case, can we be authorised in setting aside the plan laid down there, in order to substitute one of our own, which appears to our blind views better calculated to attain the desired effect?”

Mrs. Harding paused a little, and said if she were persuaded that it was right to act differently from the plan she had adopted, she would immediately do so, but that she must think more on the subject. Mary pointed out to her several passages of Scripture which established the point in her mind. Mrs. Harding turned them down to consider at leisure. "I must just say another word," said Mary, "for I cannot see that I should have done right in taking your plan with regard to the poor young creature's unfortunate fall; I think that had I dwelt strongly on that subject, it would have rather hardened her, than excited keener feelings of remorse."

“Oh, my dear Mary, if she already felt sincerely penitent and humbled, I would by no means have urged it."

"I can't say that I thought her exactly so:humbled she was, for the circumstances of her situation to a person of her proud and naturally honourable feelings would be sufficient to humble her; but I saw she was already too much crushed to bear further humiliation; and I thought the only hope, humanly speaking, was to try and raise her; and for this purpose I wished to set before her a full and gracious Gospel, the glad tidings of great joy,' as they are so truly termed. A prospect of happiness, or even a glimpse of rest and peace, to a mind overwhelmed with many sorrows, seems the only thing likely to excite any interest. I had remarked that our blessed Lord, in the case of the guilty woman who was brought in for His condemnation, made no severe reflections; "Neither do I condemn thee, go and sin no more;' and when the weeping Mary stood at his feet, and the moral Simon censured His reception of the sinner, He delivered that striking parable of the debtors, and immediately turning to the woman, said unto her, 'Thy sins are forgiven. Thy faith hath saved thee; go in peace.' Impressed with this recollection, I wished, if it might please God, to show her the compassion and kindness of the Saviour, in the hope that having made shipwreck of all her

earthly prospects, she might cling to the only hope of peace that now remained, and I do think there was some feeling of interest awakened in her bosom. I think she wished it were possible she could believe that Christ would receive her, and pardon all her sins."

"But don't you think, my dear Mary, that people are often willing to have their sins pardoned, before they are desirous of parting with them altogether? I should be very much afraid of holding out offers of pardon and reconciliation before I saw some evidences of real repentance, and some fruits of the sincerity of their profession."

"I think that we have no more power to feel truly sorry for sin, or to repent of it in the way that God requires, than we have to believe in Christ, without the influence of the Holy Spirit. I know that it is very possible to be sorry for the consequences of sin, and to feel shame and vexation, and a desire to forsake it, and to be restored to the good opinion of the world and of one's self; and also to feel afraid of the just vengeance of God, and a wish to propitiate His favour but to feel grieved for sin as committed against a gracious and tender Father, is utterly beyond nature, and therefore we are told that 'Christ is exalted to give repentance and remis