Incorporated minds will always feel some inclination towards exterior acts and ritual observances. Ideas not represented by sensible objects are fleeting, variable, and evanescent. We are not able to judge of the degree of conviction which operated at any particular time upon our own thoughts, but asit is recorded by some certain and definite effect. He that reviews his life in order to determine the probability of his acceptance with God, if he could once establish the necessary proportion between crimes and sufferings, might securely rest upon his performance of the expiation; but while safety remains the reward only of mental purity, he is always afraid lest he should decide too soon in his own favour, lest he should not have felt the pang of true contrition; lest he should mistake satiety for detestation, or imagine that his passions are subdued when they are only sleeping.

From this natural and reasonable diffidence arose, in humble and timorous piety, a disposition to confound penance with repentance, to repose on human determinations, and to receive from some judicial sentence the stated and regular assignment of reconciliatory pain. We are never willing to be without resource: we seek in the knowlege of others a succour for our own ignorance, and are ready to trust any that will undertake to direct us when we have confidence in ourselves.

This desire to ascertain by some outward marks the state of the soul, and this willingness to calm the conscience by some settled method, have produced, as they are diversified in their effects by various tempers and principles, most of the disqui

sitions and rules, the doubts and solutions, that have embraced the doctrine of repentance, and perplexed tender and flexible minds with innumerable scruples concerning the necessary measures of sorrow, and adequate degrees of self-abhorrence; and these rules corrupted by fraud, or debased by credulity have, by the common resiliency of the mind from one extreme to another, incited others to an open contempt of all subsidiary ordinances, all prudential caution, and the whole discipline of regulated piety.

Repentance, however difficult to be practised, is, if it be explained without superstition, easily understood. Repentance is the relinquishment of any practice, from the conviction that it has offended God. Sorrow, and fear, and anxiety, are properly not parts, but adjuncts of repentance; yet they are too closely connected with it, to be easily separated; for they not only mark its sincerity, but promote its efficacy.

No man commits any act of neglience or obstinacy, by which his safety or happiness in this world is endangered, without feeling the pungency of remorse. He who is fully convinced that he suffers by his own failure, can never forbear to trace back his miscarriage to its first cause, to image to himself a contrary behaviour, and to form involuntary resolutions against the like fault, even when he knows that he shall never again have the power of committing it. Danger, considered as imminent, naturally produces such trepidations of impatience as leave all human means of safety behind them; he that has once caught an alarm of terror, is every moment seized with useless

anxieties, adding one security to another, trembling with sudden doubts, and distracted by the perpetual occurrence of new expedients. If, therefore, he whose crimes have deprived him of the favour of God, can reflect upon his conduct without disturbance, or can at will banish the reflection; if he who considers himself as suspended over the abyss of eternal perdition only by the thread of life, which must soon part by its own weakness, and which the wing of every minute may divide, can cast his eyes round him without shuddering with horror, or panting with secnrity; what can he judge of himself, but that he is not yet awakened to sufficient conviction, since every loss is more lamented than the loss of the divine favour, and every danger more dreadful than the danger of final condemnation ?

Retirement from the cares and pleasures of the world has been often recommended as useful to

repentance. This at least is evident, that every one retires, whenever ratiocination and recollection are required on other occasions: and surely the retrospect of life, the disentanglement of actions complicated with innumerable circumstances, and diffused in various relations, the discovery of the primary movements of the heart, and the extirpation of lusts and appetites deeply rooted and widely spread, may be allowed to demand some secession from sport and noise, and business and folly. Some suspension of common affairs, some pause of temporal pain and pleasure, is doubtless necessary to him that deliberates før eternity, who is formig the only plan in which miscarriage VOL. III. D

cannot be repaired, and examining the only question in which mistake cannot be rectified.

Austerities and mortifications are means by which the mind is invigorated and roused, by which the attractions of pleasure are interrupted, and the chains of sensuality are broken. It is observed by one of the fathers, that he who restrains himself in the use of things lawful will never encroach upon things forbidden. Abstinence, if nothing more, is at least a cautious retreat from the utmost verge of permission, and confers that security which cannot be reasonably hoped by him that dares always hover over the precipice of destruction, or delights to approach the pleasure which he knows it fatal to partake. Austerity is the proper antidote to indulgence; the diseases of mind as well as body, are cured by contraries, and to contraries we should readily have recourse, if we dreaded guilt as we dread pain.

The completion and sum of repentance is a change of life. That sorrow which dictates no caution, that fear which does not quicken our escape, that austerity which falis to rectify our affections, are vain and unavailing. But sorrow and terior must naturally precede reformation ; for what other cause can produce it? He therefore, that feels himself alarmed by his conscience, anxious for the attainment of a better state, and afflicted by the memory of his past faults, may justly conclude, that the great work of repentance is begun, and hope by retirement and prayer, the natural and religious means of strengthening his conviction, to impress upon his mind such a sense of the divine presence, as may overpower the blan

dishments of secular delights, and enable him to advance from one degree of holiness to another, till death shall set him free from doubt and contest, misery and contemplation.

What better can we do than prostrate fall
Before him reverent; and there confess
Humbly our faults, and pardon beg, with tears
Watering the ground, and with out sighs the air
Frequenting, sent from hearts contrite, in sign
Of sorrow unfeign'd and humiliation meek?

N° 111. TUESDAY, APRIL 9, 1751.

Φρονειν γαρ οι ταχεις, εκ σαφαλείς.

Disaster always waits on early wit.

SOPHOC.

Ir has been observed, by 'long experience, that late springs produce the greatest plenty. The delay of blooms and fragrance, of verdure and breezes, is for the most part liberally recompensed by the exuberance and fecundity of the ensuing seasons; the blossoms which lie concealed till the year is advanced, and the sun is high, escape those chilling blasts, and nocturnal frosts, which are of ten fatal to early luxuriance, prey upon the first smiles of vernal beauty, destroy the feeble principles of vegetable life, intercept the fruit in the gem, and beat down the flowers unopened to the ground.