It is admitted, perhaps, that nothing can appear more obvious than the meaning of those scriptures which speak of the Divine willingness to pardon. These passages, however, convey no more encouragement to the sinking heart of the mourner, than might be expected from them if susceptible of the most adverse interpretation. It is the same with the promises which refer to the gift and the operations of the Divine Spirit, and especially to the means of obtaining consolation under trouble. It is not denied that the texts relating to these particulars seem to be, beyond all controversy, plain. Still the mind does not rest upon them. It falls too readily away on the right hand and on the left, into the regions of doubt, and sometimes of fearful apprehension. It is concluded that there is a sense, assuredly, in which all these sayings of holy writ are true, but their truth, as a matter of experience, is viewed by the drooping spirit as a privilege belonging to others, whose case has not the unhappy peculiarity of its own. In addition to which, the scriptures contain many threatenings, as well as promises; and, in its present state, the mind is disposed to consider the gloomy as its portion, rather than the hopeful.

Yes; and it is not overlooked that, while the Bible gives the tenderest expression to the Divine mercy, it is, beyond all other books, a searcher of the heart, a foe of false pretension, distinguishing, with alarming precision, between the form of godliness and its power. These portions of the divine word

were meant to destroy presumption; but they were so interpreted as to discourage hope. The indications of conversion in the soul are considered as much less prominent and certain than those which bespeak a state of mere formality, a religion the offspring of slavish fear, or the almost-Christian. And as to heaven, the thought of ever being admitted to it, could such a thought be entertained, would be above every thing delightful. But so it happens, that every thing serving to render that world desirable, operates as a new argument against the conclusion-that one so unworthy may ever be raised to it.

The effect of indulging such forebodings is often seen, not only in the general brokenness of the spirits, but in an impaired state of health. Irreligious connexions, observing this course of things, become confirmed in their dislike of piety. They resort, also, to various expedients, in the hope of expelling the gloom which they find it so unpleasant to witness. Their sovereign remedy is a diversion of the mind to other matters, either in a way of business or amusement. The failure of these attempts increases dissatisfaction; and the troubled heart reads in this lessening of domestic kindness and attention, as in other things, the marked displeasure of God.

The sorrow now described is not that of the repentance which is common to all who believe; and still less is it to be confounded with the remorse of the depraved. It is the settled grief of one who

R

has walked in the light of the divine countenance; but who now mourns the absence of that light, and is fearing, and almost certain, that it will never return! In the view of such a person, all things seem to have received a commission to justify conclusions of this nature. With David he is troubled, and bowed down greatly, he goes mourning all the day long. Thus many days, perhaps, pass away, and months, and sometimes years. The sufferer is a Christian in the esteem of all Christians who know him, and is unable to show, on any ground of scripture, why he should not thus judge of himself. He cannot deny that his gloomy forebodings proceed from his feelings, more than from his reason, that he is guided by impression, more than by knowledge. To the question why he thinks as he now does, he has scarcely any thing deserving the name of an answer to return. Nearly all he can say is, that thus he feels, that thus he is impressed, and thus he thinks. There is in him a mysterious, and, as it seems, an irresistible inclination to dwell on the things which produce sorrow, and tell of danger.

Somewhat resembling this, was the experience of Jacob, when he said, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. The griefs of Hannah, the mother of Samuel, were less violent, perhaps, than those of Jacob, when he so spoke; but they were of longer duration, and caused her to be described as of a sorrowful spirit.

And what a picture of woe is presented to us in the return of Naomi to Bethlehem-the place which had known her when she was not to be numbered with the poor, the widowed, or the childless! Ruth, her daughter-in-law, accompanied her. And it came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, Is this Naomi ? And she said unto them, Call me not Naomi (pleasant), but call me Mara (bitter); for the Almighty hath dealt very bitterly with me. I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me? And how much of the state of mind now adverted to is sometimes expressed in the language of Job. The arrows of the Almighty are within me, the poison whereof drinketh up my spirit. My soul is weary of my life. Behold, I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot see him.

David must have known much of this feeling, or we should not have found him inquiring twice in the same psalm, - Why art thou cast down, O my soul? Why art thou disquieted within me? Nor less connected with the subject now under consideration, is the language of Asaph, in the seventyseventh psalm. In the day of my trouble I sought the Lord: my soul refused to be comforted. I remembered God, and was troubled; I complained, and

my spirit was overwhelmed. Thou holdest mine eyes waking: I am so troubled that I cannot speak. I have considered the days of old, the years of ancient times. I call to remembrance my song in the night : I commune with mine own heart: and my spirit made diligent search. Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? hath God forgotten to be gracious? hath he anger shut up his tender mercies?

in

These instances will be enough to show, that what we have described as the occasional experience of believers in our own time, is not peculiar to the age in which we live, nor to the present economy of religion. It is manifest that this gloomy and distressing judgment with regard to the divine dispensations, has been frequently adhered to by persons who were beyond all question devout men, the favourites of heaven. Even these, have sometimes entertained hard thoughts of God; and have indulged in such conclusions with regard to themselves, as to have become the victims of a despondency which they knew not how to justify, nor how to avoid.

II. We have now to consider this evil in connexion with some of its Causes.

By christian experience, we understand an experience of the gospel in its power to enlighten, to renovate, and to ennoble the spirit of man. is an acquaintance with the truth, not only in itself,

It