this determination?

To ascertain it, let us fir

inquire what is the real, though unavowed langua of an unfixed heart? "I cannot at present decide such a one says, in effect, "which is best, wheth to enjoy myself as much as I can for fifty or six years to come, and then for my body and soul perish in everlasting burnings,' or whether to de myself some present gratification, and then to happy through eternity. I suspect that it is bett to lose my soul by and by, rather than that one my members should perish now; at least, I think prefer-not gaining the whole world, because that impossible; but to gain as much of it as I possib can, to the trouble of saving my soul. At any ra I am willing to risk my eternal happiness upon th chance of my having time, and space, and willing ness to repent in good time: at all events my hea is fixed in its inclination to cleave to the world a present. And in the mean time I hope that the which happens in all other cases will not happen me, and that my heart will not become hardened b delay, nor my conscience seared by habit. I trus also, that I shall escape all those violent diseases an sudden accidents which cut many off unprepared and that, although God has admonished us to b ready, because he will come in an hour when w think not,' yet, I hope he will give me a sufficien warning of his approach."

Now, although there are none, perhaps, who would deliberately use such language as this, yet le the delaying, halting, worldly mind, the trifler with his own soul, seriously reflect, for a while, upon the

import of his conduct, and even of his thoughts purposes in reference to religion, and inquire they would prove to be very different from such el and desperate determinations as these. But, 3, that cool and serious reflection which this uld imply, is the very thing which the worldly rt refuses, and from which the indolent mind is e to excuse itself.

By a careless reader of the Bible such a passage the text, if it arrests a moment's thought, is conlered, perhaps, as an expression very natural, and ry proper to be used by the "holy men of old," o were religious in a degree that is not to be tained to now; at least the reader conceives he ould be quite out of his sphere in attempting it. ut after all, these words, if duly considered, imply othing more than a wise determination on the part f the writer to pursue his highest interest from that ime forward; and no longer to listen to those enemies of his soul, who would persuade him to seek his own ruin. It means no more than every one must resolve upon who would be saved. It is only the reverse of that dreadful and perilous state of mind that has been just reduced to plain language. It is safety opposed to danger-wisdom opposed to folly-perfect peace exchanged for tormenting fear -happiness for misery-Heaven for Hell.

If such be the case, can there be a doubt whether or not to make this language our own? But, perhaps, the young reader may reply, "that he has often, as he thought, sincerely resolved upon a religious life, and really hoped that his heart was

If

fixed in it; and after all, it has proved to be so fa otherwise, that the first light temptation has bee sufficient to unsettle it; so that now he is afraid appealing to God in this way any more." be so, let the complainer seriously inquire, Wh ther those unsuccessful acts of dedication were th result of sudden impulse, or of deliberate choice Whether they were followed up by perseverin prayer? Whether they were made with a due cor viction of his own inability, and of the necessity abiding in Christ, in order to do any good thing Whether especially, he has built on the right foun dation of "repentance towards God, and faith to wards the Lord Jesus Christ?"

Desires and purposes, ever so sincere, that com short of this, will never endure; they are built o the sand, and disappointment is inevitable. Perhap the instability complained of may proceed from inexperience as to the nature of the Christian life Young Christians may, at first, be discouraged wher they discover that, from first to last, it is a warfare -a conflict-and not a state of rest and inaction Yet, it is no strange thing; it is what they are given to expect, that after the great change has taken place, when God "wrought in them to will and to do of his good pleasure," they should still, and to the end of life, have to "work out their own salvation with fear and trembling”—with diligence, and patience, and anxiety. And it is no proof that the heart is not really fixed in its choice and preference of the good ways of God, that it is shaken for a time from its steadfastness.

But, whatever ill success and discouragement may have attended former resolutions, still there is but one course to be taken; namely, to repair afresh to the throne of mercy, and with increased humility and earnestness to ask for " more grace," ," and for that "sufficient strength" which enables the weak to do all things.

Still let your language be, "Whatever difficulties may encounter, I am resolved to press forward: I have suffered enough already by indecision: have I not heretofore had some secret reserve, and given but half my heart to God, while the world had the remainder? But now I would make a full surrender. Now, I will, by his grace helping me, be more than ever diligent in the use of means, while I am less than ever confident in my own ability to persevere.- "O God, my heart is fixed, establish my goings in thy paths."

XXIX.

HEBREWS XI. 1.

NOW FAITH IS THE SUBSTANCE OF THINGS HOPED FOR; THE EVIDENCE OF THINGS NOT SEEN."

Of all classes and descriptions of persons on this earth, they are the happiest of whom it may be said, that the things most hoped for by them are the things not seen and the reason why there is so

much discontent and disappointment in the world is, that the reverse of this is generally the case Things unseen are rather the objects of fear tha of hope; while our chief desires are fixed on th uncertain and unsatisfying objects of sense.

When persons profess a belief in, and hope the future state-in a state of everlasting happines and at the same time always shrink and trembl and manifest only reluctance and dislike at th thought of entering upon it, have they not reaso to suspect that their faith is not genuine? sinc true faith is described in Scripture as relating t things not feared and shunned, but desired an hoped for. And although the natural love of life our social ties to earth, the terrors of death, the horrors of the grave, and the awful expectation of entering upon an unknown state, may be allowed to make us sometimes

"start and shrink

To cross the narrow sea;"

yet, since we profess to believe that the sting of death and the victory of the grave are both destroyed, and that the enjoyments and society of heaven are infinitely superior to what we now possess, there is reason to fear that worldliness of mind is the chief cause, where the thought of death is habitually disagreeable. It is certain, at least, that religion never flourishes-cannot have attained that degree which may warrant the expectation of an abundant entrance into life, except in the case of those who have their warmest affections and most