* have a conscience void of offence towards GoD and “man.” “He delighted in the law of GOD," in his inmost soul: yet he could not but see and feel that he had not attained full conformity to it; he admired the standard of holiness, but he could not come up to it; yet he exercised himself daily in aiming at nearer and nearer conformity. At the same time finding that he "could not do the thing that he would ;" but that ano. ther "law within him warred against the law of his "mind," he groaned and complained, under this conflict, more than under all his persecutions and suffer. ings. "Oh wretched man that I am," says he, "who "shall deliver me?"-LORD, I love thy law, I hate sin; it is my grief and burden; yet it dwells and works with. in me. O gracious LORD, when wilt thou deliver me?

This is the necessary effect of genuine repentance, in an imperfect state: dissatisfaction with ourselves, must be the consequence of hatred of sin, and humiliation before GOD. The deeper the repentance, the more entire the hatred of sin; the keener the eye of the mind in detecting it, and the conscience in condemning it, the greater will be our self-displacency:

He that daily improves in spiritual discernment, in the knowledge of GoD and of himself, in acquaintance with the holy law and its spiritual requirements, in love of GoD and holiness, and in tenderness of conscience, is indeed more holy than before, but he is also more humble for humility is a principal part of holiness. So far therefore from being better pleased with his own character and attainments, he will be more and more abased before GOD; and it is very probable, if his judgment be not exactly formed by

the scripture, he may be often ready to conclude that he cannot be a true convert, seeing he is so far from that holiness, which he longs after and admires,

And now, let me ask you, my friends, whether this was not the nature of St. Paul's progress, from his state of proud pharisaism, to his highest attainments in evangelical holiness? Did not his humility keep pace in its increase, with every other improvement in his character? Assure yourselves there is no danger, lest repentance, either in its nature or its fruits, should take you off from living by faith in the Son of GOD: since the more deeply any one repents, and the greater proficiency he makes in humility, tenderness of conscience, and hatred of sin; the fuller is his conviction, that "his own righteousnesses are as filthy rags." Good works indeed, as "the fruits of the Spirit," do not deserve this degrading name: but, as they are wrought by us, so much of the evil of our fallen nature mingles with them, that comparing them with the perfect standard of the holy law, we cannot but feel, that they are no more fit to justify us before God, than filthy rags would be for our attire, when called on to appear in the presence of an earthly prince. It is only impenitent pride that induces men to attempt establishing their own righteousness: and the more entirely this is crushed, the more fully will the sinner enter into the apostle's meaning. "I count all things "but loss, that I may win CHRIST, and be found in "him; not having mine own righteousness, which is "of the law, but the righteousness which is of Go by faith." And did any of us feel as deep repentance, and had we made as high attainments in holiness, a

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the apostle, we should then more resemble him in the simplicity of our dependence on CHRIST; and with him more feelingly say, "The life that I live in the "flesh, I live by the faith of the Son of GOD, who "loved me, and gave himself for me."

It is well known, that a proud man is not easily made sensible of his obligations, even when great benefits are conferred on him; but the humble think much of every kindness, and are thus disposed to be grateful, and to commend and look up to their benefactors. Is not then the humble penitent peculiarly prepared, for receiving with lively gratitude the blessings of salvation? Will he not, as he becomes more and more acquainted with the person, the love, the sufferings, and the grace of his REDEEMER, be disposed more and more to admire, adore, and praise his name? Will not IMMANUEL be precious to his heart, and glorious in his eyes? It cannot be otherwise; and hence, love of CHRIST will keep its proportion with humility and hatred of sin. "The love "of CHRIST Constrains us; because we thus judge, "that if one died for all, then were all dead: and "that he died for all, that they who live, should "live no longer to themselves, but to him who died "for them, and rose again." Thus the humble penitent is the most astonished at the SAVIOUR's love, when he sinks the deepest in self-abhorrence; and the language of his heart is, "What shall I render to the

LORD, for all his benefits?" Such a view of these subjects served to form the character of apostles and martyrs; this must form missionaries, ministers, and active christians; and not any idea of merit, any de

gree of self-complacency, or any mere mercenary aim at reward.

And now consider, my brethren, how these views and affections towards the REDEEMER will influence a man to act towards his fellow christians. He can do nothing to add to the glory or felicity of his beloved BENEFACTOR; but believers are acknowledged by CHAIST as his brethren and dear relations. When the thankful penitent, therefore, sees one whom he considers as of the household of faith; he not only considers him as nearly related to himself, but one who bears the image of his blessed SAVIOUR, who seems thus to address him: "Behold my mother, my sister, my brother :" "Forasmuch as ye did it to these

my brethren, ye did it unto me." He cannot therefore, as far as these views and principles prevail, but feel a cordial love for real christians, and take pleasure in their society: he must be interested in their concerns, and delight in being kind to them. "Hereby "we know, that we have passed from death unto life, "because we love the brethren."

The same state of mind will excite compassion and benevolence to others. Even the wicked must share in the pity, prayers, and good offices of the true penitent, who will endeavour to bring them acquainted with that SAVIOUR, in whom are all his hopes. Looking to his cross, seeing how he loved and bled for his enemies; the christian's resentment against persecutors is softened into compassion: knowing and feeling his own need of forgiveness, he becomes habitually disposed to forgive; and thus learns to follow

peace with all men, as well as to avoid giving needless offence to any.

The humility and tenderness of conscience, induced by true repentance, teach the christian, in proportion as they prevail, another very hard lesson; namely, "in honour to prefer others to himself; and so to "do nothing from strife and vain glory." And of how much importance this is, to the peace of the church, the community, and even the family, every one must be aware.

As, after death is the judgment, and to be accepted at that solemn season is the true penitent's grand concern, and as his views of sin, and of himself, lead him continually to look to CHRIST who was born in a stable, and died on a cross: he cannot but grow more indifferent than he was, or than others are, to the interests, distinctions, and enjoyments of this world; and about the frown or scorn of worldly men. "GOD "forbid, that I should glory, save in the cross of our "LORD JESUS; by whom the world is crucified to me, and I unto the world."-This not only prepares a man for patience and perseverance under trials and persecution; but it disposes him to active, self-denying, and liberal beneficence, as far as he has opportunity and ability. In a word, there is not a single exercise of christian affections towards GoD or CHRIST, our brethren, our relatives, neighbours, or enemies, in which a truly penitent state of heart has. not peculiar influence. In doing, or in suffering, the will of GOD; in receiving favours and commendations, or in sustaining injuries and reproaches, it leads to the proper temper and conduct; it puts life