apply terms originally designating something in nature, either to the mind or to some other agent or thing considered abstractedly; but in other respects still analogous with that to which they were originally applied.

In the case before us, those who have not accepted the terms of reconciliation offered by the atonement (for it is most positively affirmed that all have sinned), are said to be alienated from God: by which is meant, they are not in a situation entitling them to be considered as his liege subjects; but in a state of rebellion, and actually engaged in the service and interests of another on the other hand, when they have accepted these terms, they are declared to be the children of God, and to have been made such by adoption and grace; and then, by analogy, as the first state was preceded by the natural birth, so was the second by the spiritual birth, new birth, or regeneration. If it be asked, In what way this state is to be attained to? The answer given generally must be: By submitting to the means proposed, which involve the law both of faith and of works to be received, acquiesced in, and obeyed to the uttermost. But, the first ordinance or act in this process, whereby this acquiescence and determination to obey, as well as the belief that God will graciously accept us is signified, is the rite of baptism. This rite, then, has not improperly been denominated the laver of regeneration; and upon its being duly submitted to, the penitent is said to be born again, regenerated, and made a child of God;—that is, he is made one of God's church, people, and family and is placed in a situation which will enable him to present his services of prayer, praise, obedience, and love, in a way in which they will be accepted; so that henceforth he shall be provided with all those helps, temporal and spiritual, of which he stands so much in need. It will be idle to inquire, what exact proportions of grace may be realised upon the act of entering upon this state, as it will be what each and every other ordinance afterwards complied with will bestow. This would be to attempt to ascertain with mathematical precision, that which will admit of the application of no such measure; and finally to delude, rather than to edify, the person so disposed to trifle with his Maker. Nor will it be less erroneous, if not impious, to suppose this or any other ordinance enjoined by the Almighty, to be inadequate to insure the end

had in view. This would be to annihilate the exercise of faith, and to make the promises of none effect. The truth seems to be, this ordinance is enjoined, as indeed every other is, as a part of the work of faith, calculated indeed to bring down the blessings of God upon the believer, but at such times and in such measure, as shall suit the purposes of His consummate wisdom and goodness.

Let us now see whether this doctrine is or is not conformable with the decisions of right reason; and in doing this we will take ground familiar to all. Now, for the purpose of securing the food necessary for the body, great care we know, industry, and even the aids of art, are absolutely necessary. Wheat will never be produced, unless the earth be carefully cultivated and constantly attended to. Trees will not yield their fruits in any but a scanty and unprofitable measure, unless they be pruned, manured, and every other means suited to bring about the desired end be employed: but upon the application of these, the valleys stand so thick with corn that they are said to laugh and sing; and the fruit-trees bow down with a weight of blessings, which spreads delight and plenty around. This, all will allow, is the orderly appointment of the Deity, and that it is right. And, if any provision has been made for the sustenance of the soul, it is reasonable enough to suppose that human effort would be called for in one way or other, and that some analogy would be discoverable between this and that made for the body in other words, that something like a general harmony would be visible in the several operations of the same Deity. In this case, then, the believer in Scripture is commanded to break up his fallow ground, and to sow in righteousness-to bear precious seed with him; and then it is promised, that doubtless he shall come again rejoicing and bring his sheaves with him; that though he sow in tears, still he shall assuredly reap in joy: by all of which is obviously meant, that he who carefully cultivates the means of grace thus placed in his hands, shall, just as the husbandman does, and by the operations of the same gracious Being, receive an abundant and timely blessing that like a tree planted by the side of the refreshing streamlet, his fruit shall be timely and plenteous, and all that he does shall prosper.

This, then, which is the doctrine of our Scripture, is not

only in strict unison with that to which recourse is had in the analogous operations of nature, but, as far as we can judge, is the only one likely to be beneficial to creatures such as we are. For, if blessings from above are at all to be expected (and such must those be which can reach the soul), it is most reasonable to suppose, that some means would be appointed whereby these can be insured. To bestow them unconditionally, would be to put an end to every motive to obedience, and eventually to obedience itself; not to bestow them under any circumstances-to reduce mankind to a state of utter despondency and desperation, in which life would be a burden, and death only a curse. And again, to bestow them at once, and in such a measure as forcibly to insure a sinless obedience throughout life, would be to reduce the recipient to the situation of a mere machine; to render the terms both of the law and gospel useless; and so far to make man independent of his Maker, and unfit for human society. This, then, is what it would be unreasonable to expect, and it is what our Scripture never promises; besides, facts which none can misunderstand, and which afford a testimony not to be disputed assure us, that the greatest saint ever known on earth, never arrived at a state such as this; and of those who have believed themselves to be thus gifted, every day's life may be adduced to shew that the belief was a delusion. One party will perhaps reply,-This is making too much of human effort; it will lead to self-righteousness on the one hand, or to despondency on the other: another, that it is appealing to a miraculous interposition of the Deity, without any adequate end being proposed, and virtually resolving all religious experience into a system of mysticism and supernatural energy, which experience will never justify.

We answer in the first place: We do not by this view of our question make too much of human effort; we only call for its reasonable exertion, just as in every human profession or avocation we know it is applied. The husbandman, we know, will look in vain for his crops if his fields have not been cultivated, and otherwise attended to. The gardener will in vain expect his flowers or his fruits, if the use of the spade and the pruning knife has not been resorted to. The merchant will find neither goods nor money in his treasury, unless attention have been paid to his orders, his servants,

his vessels, the winds and the tides, and a thousand other considerations. These are truths too well known to admit of a moment's doubt, and yet it is equally well known, that these efforts alone can in no case insure success. The ordinary operations of Providence must also concur-in other words, one may sow, another water, but God must give the increase. On the side of Providence, however, we find no failure; fruitful seasons are invariably given; and, upon the whole, persons deliberately invest their capital on the faith of Providence and industry working together; and hence all national and individual wealth is known to arise. But suspend the necessity for exertion, and universal idleness, apathy, and wickedness, must inevitably succeed or cut off the hope of the co-operating influences of a gracious Providence, and the same consequences will as necessarily follow.

In the religion proposed in our Scripture, man is in the same manner called upon for exertion, and for such as it is evidently in his power to make; upon this, assistance is promised, and success is spoken of as already attained to. The same Being which has in the one case made it absolutely necessary to the welfare of the individual to be up and stirring, has also in the other and for the same reasons, laid his commands on all, "to work out their salvation with fear and trembling;" because, it is said, he will work with them both to will and to do, and that they shall never fail. I may now ask, does this, in any measure, ascribe merit to the effort? The only thing it recommends is obviously prudence, and that but to a degree recognised and acted upon in every other pursuit: the only discernible difference is, in the former case there may be occasional failures; in the latter there can be none.

But it may be said, it will induce despondency. Men may fail at one time or other to exert these efforts, and then Divine assistance may be withdrawn. To depend, therefore, on the exertion of human efforts, will be so nearly allied to a dependence on human merits, that both may be considered as virtually identical. I answer, to rely on the efficiency of human efforts is one thing; to wait for the Divine promise on their being obediently exerted, another: the one would be an act of presumption, the other a work of faith. After we have done all, we are indeed "unprofitable servants;"

but, if assistance is graciously promised on no other grounds, and graciously it must be given in any case, then is the commandment truly ordained unto life: and, although our imperfect services can merit nothing but condemnation, they may, through the mercy of the promises, hope for all things. Besides, in human affairs where there is confessedly occasional risk and loss, we find nothing like despondency. The man would here be termed a fool, were he to lay up his talent in a napkin: a busy and active world judges far better, and the earth is accordingly ransacked from the east to the west. Dangers are, in this case, treated as morning dreams, and even life itself put in jeopardy for the acquisition of wealth. But, according to our Scripture, in labouring after the one thing needful there can be no risk, no probability of loss whatsoever. The kingdom of grace is subject to no storms; the artifices of enemies can avail nothing here; nor will the vessel ever founder, because He who can control all these has promised never to forsake us. Besides, if any man occasionally mistake the way, and so fall upon the shoals or the quicksands, there is an Advocate with the Father, who will make intercession for the sinner; and, by one means or other, point out the safer path. His pilots too will be found near every place of danger, and his winds attempered to the wants of his servants. This is the tenor of his promise; and we are assured, that contrary to this no example can be cited. But if we give up our energies, poor as they confessedly are, what must be the consequence? As far as we can learn from our Scriptures, not only shall we be left to the mercy of the waves, but the winds will be adverse! Every experienced mariner will predict the certainty of our destruction; and we must perish without remedy and without hope. Give up your energies however weak they may be, and you give up your only means of obedience,—of either glorifying God or of benefiting man without these, faith, however strong, is but a name; and, however it may depend upon its own simple exertions for the removal of mountains, it may finally stand for nothing.

Still it will be said,

The objection however will recur. man, may eventually fail in his obedience; and then, on this view, he must also fail in his hope; and, consequently, no assurance of salvation can ever be entertained. I answer:

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