with very plausible appearances, by which selfdeception is practised. Therefore we should endeavour to penetrate into the secret condition of such persons, and examine the nature of that miserable indecision of soul by which they are ruined, lest any of us be deceived by the same destructive reasonings. For this purpose let us select a few instances wherein we may discover, and present to our close observation, the secret workings of that fatal leaven, which, in these characters, will generally produce what we may call a divided heart.

In the first place it must be observed, that persons convicted in judgment, conscience and feeling are usually brought to acknowledge, that a personal surrender to the forcible truths they admit is required, and would be wise. This inward acknowledgment, existing in the midst of an unconverted heart, meets with much to debase its quality, and to impede its action. One of the first attempts, therefore, which the sinner makes, on these occasions, is to reason himself into a belief, that he can answer the obligation in such a way as shall exempt him from inconvenience; in short, that it is quite possible so to serve God, as not to break his league with the world. Under this notion, his object is to reconcile the service of two masters, Christ and Belial.

This design originates in awakened and convinced faculties. The sinner is, as we have shewn, convinced of the superiority of the Christian's

possessions: he believes what is promised to the saints of deliverance in trial, security in death, a kingdom of glory and everlasting rest. He is not disposed to relinquish the hope of sharing in these distinctions: he would be supported, received, and have peace at the last, and, Balaamlike, expresses his passing desire, "Let me die the death of the righteous." Being equally persuaded of the misery that awaits the impenitent, he has also on this ground strong excitement: he does not like deliberately to meet the dreadful evils denounced upon sinners, and when he thinks of trial, death, and future scenes, he, like Ahab, would "put on sackcloth and walk softly." Therefore he would seem to accept the remonstrance, and meet the invitations of truth, and wishes to be accounted amongst the number of those who enlist themselves in the service of the most High. In this way he hopes to escape divine judgments, and that God will count him for a friend. He hopes that he shall hereby evade the denunciations and reproofs of ministers, and that his soul shall be left untroubled, and that at least some of the Christian privileges may be tasted by him. Thus, in the spirit of the Jews of old, he flatters himself in his own eyes; and even when hearing the denunciations which condemn his soul, like them, he confidently exclaims, "God forbid.” Luke xx. 16.

There are also other powerful considerations, which bring in their arguments on the side of the

world, and this Master is in his turn listened to with attention. It is certain that if the sinner break from his yoke, he will immediately become liable to the rage of his old master. Persecution

and scorn are the lot of saints. This is a heritage, the very thought of which blights all his purposes towards God: he cannot endure to meet the evil which a bold separation from the world might produce. Besides all this, there are private feelings yet more powerful: the affections are closely entwined round earthly objects, creatures possess the heart, and some favourite idol possibly constitutes the very life of enjoyment to the soul. To disentangle the thoughts from these, to rend away the entwined affections, and quit the loved hold upon what has hitherto been so dear; instead of smiles to meet their frowns; instead of tenderness to have to contend with reproof;-this is intolerable to the mind, and the whole bosom is convulsed by the thought. In addition to this, there is still a charm of an irresistible kind in the gay circle of worldly pleasures, and many enjoyments which seem to smile and court the sinner, asking him to seize the passing joy. And must he relinquish all these? and turn away from paths where flowers spread their carpet for the feet, and choose in preference a thorny way? this is abhorrent to the flesh!

These feelings lead to a yet more confirmed resolution of endeavouring to unite the two services and therefore, along with an appearance of

unison with the saints, he would seem to be upon the same friendly terms with the world as heretofore. He will not obtrude his convictions upon the company with whom he associates, he has no objection that it should be thought he likes the company of saints, owns them, and occasionally seeks them. The world may know that he has pleasure in hearing religious discussions; that he is rational enough to have some thought about his soul. But he gives it to be understood, that in so doing, he by no means intends to separate, or condemn the world, or the opinion of others. He boasts of liberality, and that, in this disposition, he considers every man has a right to judge for himself. He occasionally accepts the invitations which call him to join the party of pleasure, and tastes the joys of earth, and can very conveniently hide the difference of sentiment that exists, and conceal his own views as expediency may suggest.

But such an infatuated course is not pursued without accompanying inward rebuke: judgment, conscience, and feeling, are not satisfied by such lying refuges. Wherefore, in order to answer the remonstrances which arise, recourse is had to subtle reasonings. It is pretended that the evils incident to serious Christians, are not for their religion, but for their imprudence; that they are not cautious, not judicious, are too scrupulous, and give unnecessary offence. That the world is not so very evil as it is represented, that if let alone, it would not molest the saint, that if entered

with care it would not defile, and that in fact, God is not so severe as really to intend to condemn so many thousands of his creatures as he must do, were the sentiments of some believers quite

correct.

Thus miserable man is industrious to serve his own delusions, argues himself into false security, and is contented to remain with a divided heart.

But it is not always thus. There are some who do not reason upon such principles. The force of conviction presents such a view of truth, that they are quite persuaded the world must be renounced. In consequence, they profess religion decidedly. They give up all worldly associations, abstain from all mixture, no more frequent the assembly, the race, the scene of dissipation; the gay circle has lost this associate. No concessions are ever

heard, the life with steady severity testifies against the world, and boldly advocates the scripture doctrines. No outward duty is omitted, sabbaths, sacraments, religious meetings, all receive their regular attendance and honour; and thus far the character and profession appear to be determined. Nevertheless there is not decision of heart. There is not a correspondent inward surrender. All this exterior of devotion may subsist in persons whose interior is still under captivity to God's enemies. A favourite idol is reserved, and although so great as to eclipse the law, the gospel, and eternity itself, it is called a little one. Tempers and passions remain unmor