Indulgence will only increase their force. The more they have, the more they will require. And by the time, at which you suppose, that they will be most easily overcome, they will have got to such a head, that tenfold labour will be necessary to subdue them. It may be true, that when you are grown older, you may, perhaps, become more thoughtful and steady: but it is not true, that you will become more disposed to religion, than you now are. On the contrary, you will, if possible, be less disposed to it. Your thoughtfulness and steadiness will reach only to worldly things. Your youthful follies may be over; but your heart will be as far off from God, as it is at present. Be not then deceived. That more convenient season, of which you speak, will never come. The present season is the most convenient, If you let it slip, you will never have such another. You will find it an easier work to become religious now, in the days of your youth, than you will do, when your conscience shall be hardened, and sin be made familiar to you. Would that you could be persuaded of this truth! Would that you could be prevailed on to set about this work in earnest! How much pain, and grief, and shame will you thus avoid! What reason will you have to bless the day, in which you truly turned to God! Be persuaded. Be prevailed on. Say not to the Spirit now pleading in your heart, Go thy way for this time.' Rather say, Come Lord Jesus' enter into my soul. Take up thy abode there. Make me altogether thine. To day, while it is called to day, let not my heart be hardened through the deceit fulness of sin!" pp. 85, 86.

The seventh is a very solemn and awakening sermon, from the parable of the relapsing demoniac, on the danger of conviction of sin when not followed by conversion. It occurs to us, however, that, under the second head, in which the man supposed to be convinced of sin is shewn not to have been converted, there is an omission, as to many cases at least, in one particular of the proof. Mr. Cooper these two arguments, which may in numerous instances be sufficient: First, that, amidst all his convictions, the person under consideration has had no sense of the evil of sin: and, secondly, that he has depended only on his own strength and goodness! Now we

relies on

apprehend, that, in addition to these
proofs, one other might have been
advantageously stated,
that, even where the evil of sin and
namely,
the insufficiency of mere human
strength have been clearly per-
ceived, and in some measure felt,
convictions frequently do not issue
in conversion; because there is not,
besides all this, a thoroughly sincere
desire and resolution to abandon all
sin.
But, independently of this
observation, the whole sermon is
well worthy of the attention of
those who may have reason to su-
spect that their characters resemble
that which is there described. May
the grace of God convert us from the
love and dominion of sin, as well as
convince us that we are sinners, aud
grant us "repentance unto life."

Contrary to the intention we have expressed, we find ourselves almost imperceptibly induced to notice many of these sermons in order. The 8th, entitled, The broken Heart an acceptable Sacrifice," is throughout very interesting.

The 10th sermon contains an useful and seasonable admonition, from the consideration of "Rebecca's Imposition on Isaac," on the way in which even good people sometimes deceive themselves, and suffer their judgments to be misled by carnal reasonings, and the counsels of the natural heart.

The superior wisdom of the children of this world, in the pursuit of earthly objects, is well pointed out, and contrasted with that of the children of light, in the 12th sermon. The observation of our Lord upon this subject is illustrated by the consideration of the greater degree of diligence and activity, of foresight and circumspection, of decision and singleness of mind, with which worldly inen pursue their favourite ends, and which proves them to be wiser in their generation than the children of light.

"But surely," says the pious author, "this ought not to be. Consider the difference of the objects, whien worldly and religious persons are following. Worldly

nishes very powerful motives for the exercise of a contented mind. The chief causes of discontent are stated to be pride, self-preference, and covetousness: and the motives to contentment afforded by the Gospel, are, First, that the disciples of Christ are under the strongest obligations to walk in the footsteps of their divine Master, who, though far more ufged by various evils to discontent, yet betrayed nothing of a murmuring, repining spirit, but manifested at all times an entire submission to the will of his heavenly Father: secondly, that true Christians are firmly convinced, that their lot, whatever it may be, is the lot chosen for them by their blessed Lord and Master; and further, that it is chosen for them in infinite love and mercy to their souls. If we were not afraid of swelling the review, we should have been glad to subjoin, for the benefit of our readers, the practical uses which the author makes of the truths

spersons are following an object in itself fleeting, perishing, and comparatively worthless; an object, which may never be attained; and which if attained will certainly disappoint their expectation, and must soon be taken from them for ever. But religious persons are following an object in itself substantial, lasting, and of infinite value; an object which they are sure of attaining; and which, when attained will far exceed their hopes, and will never be taken away. With such disproportion in the objects pursued, ought the children of this world to be wiser in their way of conducting the pursuit than the children of light? Ought they, who are seeking merely a worldly treasure, to shew more diligence and activity, more foresight and circumspection, more decision and singleness of mind in attaining their end, than they, who are seeking a heavenly treasure? Are we not ashamed to think, that we who profess to be striving for an incorruptible crown, a crown of righteousness and glory, should be less active, less earnest, less anxious in our endeavours to obtain it, than worldly men are to obtain the corruptible things of this life? Let us awake from this disgraceful sleep. ner more becoming our pretensions. Let us do more credit to the religion which we profess. Let us be instructed even by worldly men. Though we applaud their judgement them wise in respect to the object, which they pursue; nay, though in this respect, we must decidedly condemn their choice and loudly proclaim their folly; yet let us so far benefit by their example, as to "The Object and Effect of Christian copy their diligence, circumspection, and Hope," is the subject of the fifteenth zeal; and thus learn to exercise in a better discourse, from which we are temptcause, and to nobler purposes, that wisdom,ed to extract the following passage, which they display in their inferior concerns. Let us remember, that it is not enough to seek; we must strive; we must labour to grow in grace and improve our talents; for according to our spiritual growth and improvement, will be our degree of happiness and glory hereafter." pp. 185-187.

Let us act in a man

cannot

or account

The next sermon is on the " Tendency of Christian Principles to produce true Contentment," from the declaration of St. Paul, Philippians, iv. 11, 12; and is one of the best and most useful in the volume. Mr. Cooper explains and enforces this truth by the two following considerations. First, that Christianity takes away the natural causes of discontent secondly, that it fur

thus explained and enforced.

Connected with the subject of the preceding sermon, is that of the 19th, on Rom. viii. 28, entitled, the

Description and Blessedness of God's People," which is equally worthy of attention and consideration.

as an instance of the judicious manner in which Mr. Cooper explains those scriptural precepts which might seem to militate against the doctrines of grace.

"But let us, more distinctly see what this effect, of which we are speaking, is: what is meant by a man's purifying himself. This expression may seem to imply that a man is able to make himself holy, to cleanse his own heart, to sanctify his own nature; and so may appear to contradict the general doctrine of Scripture, which teaches a very different truth. This doctrine is, that sanctification is God's work, and not man's: that the preparations of the heart are from the Lord: that it is he who cleanseth the heart, by the inspiration of his Holy Spirit; creates in us

new heart; and renews the soul after his own image and likeness. Nor is there any thing in the text, which at all opposes this doctrine, or differs from it in the least. We meet with many other expressions of the same kind with that in the text. The Lord himself says, by his prophet Ezekiel, Make you a new heart and a new spirit.' St. James, in like manner, says, 'Cleanse your kands, ye sinners, and purify your hearts ye double minded:' while St. Paul exhorts us, to cleanse ourselves from all filthiness of the flesh and spirit.' Do we suppose that these passages contradict the general doctrine stated above? No such thing. The Scriptures cannot disagree with each other. When we meet with texts, which, like those just cited, enjoin us to do something, which the general tenor of the Bible tells us that we cannot do; the way in which we must understand such texts, is this: we must understand them as enjoining us to use those means, which God has appointed for attaining the thing in question, and in the faithful use of which he has promised that we shall attain it. Let us take this way of interpretation in the present instance; and then we shall see how the text is to be understood, Every man that has this hope, purifieth himself; that is, he does not cleanse, renew and sanctify his own heart, for that he cannot do; but he uses those means, which God has appointed, for the cleansing renewing and sanctifying of the heart; and in the proper use of which, it is promised, that the heart shall be cleansed, renewed and sanctified. In virtue of this appointment, in reliance on this promise, he uses these means and thus purifies himself.

"Here then, my brethren, we have another ground for self-examination. Does our hope

produce in us this effect? Does it lead us

thus to purify ourselves? In the first place,
do we seek after purity? Do we seek, not
only to be outwardly moral, but also to be
inwardly holy? Do we think it not merely
enough to regulate the conduct, but do we
seek also to regulate the motives of our con-
duct: in short, not only to have clean hands,
but also to have a pure heart? And while
we seek this inward purity; do we faithfully
and diligently use the means, which God
has commanded us to use, in order to attain
it? Do
we earnestly beseech him to
'cleanse our hearts by the inspiration of his
Holy Spirit? Do we add to our prayers,
watchfulness? Do we keep our heart with
all diligence; examine with a jealous eye, its
secret motives; check its first approaches to
evil; and carefully guard every door, by
which sin may enter into it, especially that
CHRIST, OBSERV. No. 114.

sin, be it what it may, by which we are most easily beset? Do we avoid, as much as we are able, such places, and persons, and employments, as are most likely to prove temptations' to us? Do we faithfully attend on all the ordinances of God? Do we use them as means of growing in grace, and humbly expect in the use of them, to have our spiritual strength increased, and our souls more and more conformed to the divine image and likeness? In a word, do we now live in the spirit, walk in the spirit, mind the things of the spirit, and bring forth the fruits of the spirit: and after all our endeavours, do we still lameut our little progress in holiness, and grieve, that notwithstanding we daily strive to grow perfect even as God is perfect, we yet remain so imperfect, are so far short of what we ought to be, and have so little of the mind which was in Christ Jesus?

"Such is the effect which true Christian hope will have upon us. If, what we call our hope, does not lead us to do these things, it is not Christian hope; and to suppose that it is, is greatly to deceive ourselves. God grant then that we may have clear evidence on this point! Grant that we may not cherish a vain confidence, a foolish selfconceit, an arrogant presumption, in the place of that true, solid, humble, heart-purifying hope, which in the end, maketh not ashamed."" pp. 234-237.

We wish we could do more than merely notice the two next sermons, "On the Office of the Holy Spirit, and the Danger of grieving him,' and "On the reciprocal Duties of Ministers and People;" but we feel compelled to proceed to the interesting exposition of Isaiah Ixv, 18th, which contains an able and 1, proving "conversion to God," whether considered with reference to the Gentiles of old, or to unenlightened and irreligious individuals in the present day, to be "a real change of heart." The following just and animated description of this great truth as it respects ourselves, is well executed.

"But, my brethren, there is another way of applying the text, in which we are still more deeply concerned. While this prophecy receives its grand accomplishment, in the general conversion of the gentile nations, it is also fulfilled in the particular conversion of every individual sinner, The 3 D.

preaching of the word is still the appointed
instrument, which God usually blesses for
bringing back sinners to himself: and when
ever this glorious work is done; whenever
the proud seif-righteous pharisee is brought
to pray, Lord, what wouldst thou have me
to do? whenever the unjust and worldly
publican is led to smite upon his breast and
cry for mercy: whenever the dissolute and
sensual prodigal is prevailed on to confess his
sins, and seek reconciliation with his offend-
ed Father: whenever any one of these
instances occur, then is the prophecy again
fulfilled. With respect to all such returning
sinners, it may be truly said, God is sought
of them that asked not for him: he is found
of them that sought him not.-Blessed are
those to whom the words can be thus appli-
ed! Blessed are those who are now seeking
the Lord; though in times past they sought
him not: for they that seek shall find!
But what shall we say of ourselves? Is this
blessedness ours? Can these words be thus
applied to us? Can God say of us, I
am sought of them that asked not for me;
I am found of them that sought me not?
In short, are we penitent, humbled, converted
sinners? This is a point on which it concerns
as to examine ourselves with seriousness and
impartiality. It is a great, and invaluable
privilege, that we have been born in a coun-
try, where the true light shineth. We have
reason indeed to bress God that he has con-
ferd is mercy on us. But let us re-
member, that this privilege in itself is not
eng With all the outward splendor of
the Gospel shining around us, we may be all
darkness wi hin. With respect to the actual
con lition of our souls, we may be in no
better a state, than if we belonged to a coun-

try still sunk in heather.ism and idolatry
Christians in name, we may yet be Gentiles
in heart. No onward dispensation can of
itself chauge the heart. By nature all are
Gentiles. Pride, selfishness, aversion from
God and holiness, love of sensual gratifica-
tions and an idolatrous attachment to the
world, are dispositions which naturally reign
in every child of Adam. But all these
evil dispositions are broken, and in a mea-
sure subdued, there can be no true religion
in the soul. The heathen, bowing down be-

fore his idols of wood and stone, is as near

to the kingdom of heaven, as the merely

nominal Christian, who though he call himself a servant of Christ, and attend on the ordinances of the Gospel, still keeps his natural carnal heart. For what is the difference between them? In their outward circum

stances indeed they do not exactly agree: but in heart, they are the same. They both

alike are ignorant of the true God: they both
alike love darkness rather than light, because
their deeds are evil: they both alike are un
der the dominion of selfish, sensual, covetous
desires; they both alike are strangers to
Christ the hope of glory. In a word, they
both are descended from the corrupt stock
of Adam, and consequently both bear his
image, and inherit his depraved and fallen
nature. Grace only can change the heart:
and till a man undergo this change, let his
name, his country, his professioa, his privi-
leges, be what they may, he is still but in
the gall of bitterness and in the bond of
iniquity.' This is a truth extremely offen-
sive to the carnal mind: and we may almost
judge of our own state, by the feelings with
which we hear this truth asserted. The na-
tural man listens with impatience to the spi-
ritual doctrine of the renewal of the heart.
It appears to him foolishness: and thus either
excites his ridicule or provokes his wrath.
But it is a doctrine, to which the experience
of all real Christians without any exception
In whatever other respects
bears witness.
they may differ, in this one point they all
agree. They all agree in declaring, that by
the power of the grace of God, working to-
gether with his word upon their hearts, they
have been brought into a state very different
from that in which they naturally were. They
have now a spiritual discernment of those
scriptural ruthis which once appeared foolish-
ness unto them; they feel the constraining
influence of motives, to which they were for
merly strangers: they experience hopes and
fears, joys and surrows, of which they once
had no conception." pp. 279–283.

But we must not enlarge our extract, so as to include the confession

to

of the worldly and the self-righteous characters, not only our limits, but the general circulation which wo doubt not that this volume has already experienced, admonishing us that it would be unnecessary dwell much longer on its contents, We shall only add, therefore, on this point, that the last sermon is from Heb. iv. 11, on the "Motives to Diligence and Earnestnes in Religion," and close our quotations by the following view of the nature of the Christian life, or the life of faith, in order to prove the necessity of labouring in it.

"It is," observes Mr. Cooper, "a course of thinking and acting, directly contrary to all our natural ideas, desires and propensities.