prayer, and diligence, and increasing dependence upon God, to "press forward towards the mark for the prize of his high calling," not from a presumptuous feeling of human merit or human strength, but from the scriptural assurance, that "He who hath begun the good work will perform it in him unto the day of Jesus Christ."

To delineate fully the nature and extent of Christian holiness is impossible. He only who created the human soul in its original perfection knows the limits of that divine principle with which he re-animates it, and the heavenly nature of that moral change which he has appointed to render it again meet for its eternal destination. Judging merely by ordinary facts, and contemplating the Christian in his daily struggles with the innumerable impediments that oppose his "growth in grace," we must often form a very inadequate estimate of the purity and power of the newly-implanted principle in his heart; yet, even when thus viewed, and forgetting for a moment the ideal perfection of a principle which we have no opportunity of observing, except under the powerfully counteracting force of a corrupt and sinful nature, we may be often justly surprised at its almost miraculous effects. One such a character, for example, as that of Saint Paul, well studied, and duly contrasted with the highest exaltation of merely human virtue, will present an idea of the practical effects of the gospel in enlightening, sanctifying, and ennobling the human mind, far beyond the greatest conceptions that uninspired reason could suggest or even understand.

Such then is the outline, and but the outline, of that holy religion which as Christians we profess, in distinction to the mere dictates of the unassisted understanding. If then our admitted system be in reality so valuable and complete, how unwise, as well as how wicked, must be the conduct of those, who, amidst all their professions, are at heart depending more upon

the generalities of natural religion than upon the essential peculiarities of the divinely revealed dispensaThe disciples of a Plato, an Aristotle, a Socrates, a Confucius, or a Mahommed, are not ashamed to avow the tenets and imitate the conduct of their acknowledged masters; yet what is more common than for professed Christians virtually to deny their own admitted system, and even while they extol the character of Christ, to shrink from any thing that is exclusively Christian? Those who would perhaps have been zealous devotees of a mere human philosopher, are careless and indifferent respecting Him, the divinity and importance of whose mission they still profess to believe.

But if Christianity be true, it is surely unspeakably important if it be admitted as our creed, surely it ought to influence and regulate our conduct. Either the commission which was given to the apostle was utterly superfluous, or the scheme of a large portion of professed Christians is essentially defective. We, indeed, acknowledge our belief in the evangelical dispensation; but has that belief had its appropriate effect upon our hearts? Have our eyes been opened to perceive the leading truths of revelation; especially our individual demerits, and our consequent guilt, as well as our inability to save ourselves by the best deeds which, since the fall of man, we are able to perform? Had the desire to obtain forgiveness of sins, and an inheritance among them that are sanctified, become the predominant feeling of our heart? Has such a radical change of character taken place in us as is intimated in the expression of being turned from darkness unto light, and from the power of Satan unto God? Is the future reward promised by Christianity among them that are sanctified rendered congenial to our feelings, and become an object of our desire, by an incipient course of holiness already commenced in us by the sacred Spirit, and which we hope to see matured

to perfection in the future world? Has sin, not only under its more offensive character of vice, but in its most specious and alluring forms, become so disgusting to us, in consequence of the renovation of our nature, that we earnestly desire to be freed, not only from its consequence, but also from its dominion, and to return, by the grace of God, as far as possible to that primeval but long-lost purity of soul in which man was originally created? If effects analogous to these have not taken place in our hearts, and been exhibited in our lives, our religion has hitherto been merely a formal and unmeaning recognition, instead of a due belief and a practical experience. If, however, Christianity be such as has been attempted to be described, it deserves, on every account, the highest attention of the understanding, and the most devout affections of the heart."How shall we escape, if we neglect so great salvation ?"

ESSAY

ON THE

INFLUENCE OF A MORAL LIFE ON OUR JUDG. MENT IN MATTERS OF FAITH.

If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.—John, vii. 17.

IN tracing the origin and progress of religion in the human soul, it is impossible to reduce it to a series of precise and invariable operations, and to allot to each of our faculties and powers its definite share in the general process. It seems indeed to be the ordinary course of the Holy Spirit, in his agency on the heart and mind of man, first to illuminate and convince -then to convert-then to sanctify; or, in other words, first to lead men to a perception of their natural condition, and of the character of the gospel; to teach them their sinfulness and spiritual inability, and to pour into their hearts the grace of contrition and penitence; then to guide them as conscious transgressors to the great Sacrifice of Calvary, to repose by faith in the death and merits of the Saviour alone for pardon and acceptance with God; and then to bestow upon them that peace which accompanies a true and lively faith-to sanctify them by his gracious influences-and to render them fruitful in every good word and work, as becometh those, who, being bought with

a price, are not their own, but are bound in point of duty, and are also anxious in conformity with their renewed nature, to live no longer unto themselves, but unto Him who loved them and gave himself for them. But the successive stages of this spiritual process do not always follow each other in the strict order assigned to them by artificial systems of theology: sometimes the understanding, sometimes the will, sometimes the affections, seem to take the lead. The graces of love, joy, faith, zeal, humility, vigilance, knowledge, though co-existing in the heart of every true Christian, do not always unite in equal proportions, or follow each other at accurately defined intervals. They mutually act and re-act, augmenting each other by their reciprocal influence; so that what was originally an effect, becomes in its turn a cause, and gives birth to new causes and effects in perpetual succession.

These remarks apply in an especial manner to the three Christian graces of Knowledge, Faith, and Obedience. Strictly speaking, there must be some degree of knowledge before there can be faith: "he that cometh to God must first know that he exists, and that he is a rewarder of them that diligently seek him." There must also be faith before there can be genuine obedience; for faith is the only true source of Christian virtue. Yet, on the other hand, our Lord teaches us that "if any man will do the will of God,"-that is, will commence a course of humble and ingenuous obedience," he shall know of the doctrine;" his practical attention to duty shall prove the harbinger of new accessions of spiritual information; and not of information only, but of faith also; for the scriptures accurately trace up the want of faith to a moral as well as merely mental obliquity: they speak of "an evil heart of unbelief,"-an expression which, however peculiar it may seem, will, upon investigation, be found perfectly philosophical, and consistent with the phenomena. of daily fact and experience.