cept of it altered; and while it condemns all his feelings and works as imperfect, he approves of it still, and blames himself for his want of conformity to a rule so perfect.

Another thing in which the experience of all Christians is uniform, is that they all are brought to a deliberate purpose to be on the Lord's side. On this point there is no hesitancy. Many are affected, and much agitated with religious impressions, and yet never come to a full decision to choose God and his service. They halt between two opinions, and have a divided mind. Such persons, however lively their feelings, are not yet truly converted: all true converts, after counting the cost, have settled this point for ever. And they can say with the Psalmist, "My heart is fixed, O God, my

heart is fixed." They are, therefore, prepared now to comply with the terms of discipleship laid down by Christ himself. They are willing to "deny themselves, to take up their cross, and follow him; to forsake father and mother, wife and children, houses and lands, yea also their own lives, for the sake of Him, who gave himself for them."

Out of such views and feelings as have been described, arises, an ardent hungering and

thirsting after righteousness, an intense desire to know more of God, and to be admitted into closer union and more intimate communion with him. These habitual desires of the renewed soul, find their proper expression in prayer, and lead to a patient and earnest waiting upon God in all the ordinances and means of his appointment. True piety, however, does not stop in mere desires, or in attendance on religious duties; it seeks to glorify God by action. The earnest inquiry of every soul, inspired with the love of God, is, "Lord, what wouldst thou have me to do?" And wherever there is piety towards God, there will exist benevolence towards men. One of the most sensible emotions of the young convert, is, "goodwill to men;" a sincere desire of the welfare and eternal salvation of all, not even excepting its most inveterate enemies. And towards the children of God, there springs up a strong and tender affection. Such seem to be brethren indeed, because they are the brethren of Christ, and bear something of his image, in the humility, meekness, and benevolence of their character. In short, genuine picty disposes and determines all who are its subjects, to obey and respect all the commandments of God, and to

hate and avoid all sin, according to that declaration of David, "I esteem all thy precepts concerning all things to be right, and hate every false way."

In all the above-mentioned essential characteristics of piety, there is a perfect sameness, in the exercises of all true Christians. The same impression has been made on every renewed heart, and the only difference is, that it is imprinted more deeply on some, than others; but still, the characters are identical; and, therefore, the evidences of a work of grace, contained in the Holy Scriptures, are equally applicable to all persons who have been brought from darkness to light. There often is, moreover, a striking resemblance in those accompanying exercises and circumstances, which are not essential. Awakened sinners are liable to the same erroneous conceptions, and usually fall into the same mistakes. They are all prone to think, that by reforming their lives they can restore themselves to the favour of God. They commonly apply to the works of the law for relief, in the first instance; and when driven from this false refuge, by a clearer view of the spirituality and extent of the law, and the depth of their own depravity, they are apt to give up

all for lost, and seriously to conclude that there is no hope in their case. They are all prone to misapprehend the nature of the gospel: of its freeness they can at first form no conception; and, therefore, they think it necessary to come with some price in their hands-to obtain some kind of preparation or fitness, before they venture to come to Christ. And when it is clear that no moral fitness can be obtained, until they apply to him, this legal spirit will lead the soul under conviction to think, that very deep and pungent distress will recommend it to Christ; and thus many are found seeking and praying for a more deep and alarming impression of their sin and danger. It is also very common to place undue dependence on particular means; especially on such as have been much blessed to others. Anxious souls are prone to think, that in reading some particular book, or in hearing some successful preacher, they will receive the grace of God which bringeth salvation; in which expectation they are always disappointed, and are brought at last to feel that they are entirely dependent on sovereign grace; and that they can do nothing to obtain that grace. Before, they were like a drowning man catching at every thing

"Lord save,

which seemed to promise support; but now, they are like a man who feels that he has no support, but is actually sinking. Their cry, therefore, is now truly a cry for mercy. "God be merciful unto me a sinner!" I perish!" And it has often been proverbially said, "Man's extremity is God's opportunity," which is commonly realized by the soul cut off from all dependence on itself—the arm of the Lord is stretched forth to preserve it from sinking; the Saviour's voice of love and mercy is heard; light breaks in upon the soul, and it finds itself embraced in the arms of the Saviour; and so wonderful is the transition, that it can scarcely trust to its own experience.^

This similarity of feelings in the experience of the pious has often been remarked, and has been justly considered a strong evidence of the divine origin of experimental religion: for how, otherwise, can this uniformity of the views and feelings of the pious, in all ages and countries, be accounted for? Enthusiasm assumes a thousand different shapes and háes, and is marked by no uniform characterístics; but scriptural piety is the same now, as in the days of David and Asaph; the same, as when Paul lived; the same, as experienced by the pious fathers of