desire and endeavour to perform the Divine will. And though, as our Church expresses it, "the infection of our nature doth remain, 66 yea, in them that are regenerated;" so that even our best works require a more perfect righteousness than our own to render them available in the sight of God; yet may our growth in grace be nevertheless sufficiently evidenced. Our faith, our repentance, our humility, our daily efforts to "improve in all "virtue and godliness of living,” may give a well-grounded assurance that we are going on from strength to strength, and advancing in the way to eternal life. This was the extent of St. Paul's assertion, that he could "do "all things through Christ, that strengthened "him";" and of St. John's, that "whosoever "is born of God doth not commit sin, for his "seed remaineth in him, and he cannot com"mit sin, because he is born of God." Such expressions, in whatever stage of advancement in holiness, can denote no more than that devotedness of heart and will to the service of God, which habitually shrinks from sin and abhors the very thought of deliberately offending God. For even among the most blameless of men the corruption of our nature will still betray its malignant influence.

St. Paul affirms, even of those who "walk in "the spirit," that "the flesh lusteth against "the spirit, and the spirit against the flesh; and that these are contrary the one to the

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other, so that they cannot do the things "that they would." And St. John admonishes us that, "if we say we have no sin, we "deceive ourselves, and the truth is not in ❝ us1."

Our estimate, therefore, of men's proficiency in holiness is not reducible to any specific standard, applicable alike to all persons and under all circumstances and conditions of life. So variable are the temperaments and dispositions of men, so manifold their trials and temptations, that none but the omniscient Judge can determine what measure of grace is needful for each individual, what degree of either extenuation or aggravation may be ascribed to each individual's delinquency, or what exercise of faith and constancy may have been called forth in every given instance of exemplary conduct. We are nevertheless assured that, according to the most perfect equity will every man's final award be adjudged. God "will be justified in his saying, and clear "when he is judged "." "Unto whomsoever "much is given, of him shall much be re

k Gal. v. 17.

11 John i. 8.

m Psalm li. 4.

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quired"." "He that soweth sparingly shall reap sparingly; and he that soweth bountifully shall reap also bountifully." The punishment of the unprofitable servant in the parable, indicates that the smallest portion of grace may be sufficient to enable him who is in covenant with God to work out his salvation; while the respective rewards assigned to those who had well occupied their five and their ten talents, imply that when ampler supplies are vouchsafed so much weightier responsibility is incurred. One simple rule, therefore, is to govern alike, in this respect, the conduct of every Christian believer; whatever God hath enabled him to do, that he is bound to do, be it more or less. He is not to propose to himself certain scanty measures of duty, which if he performs he shall be harmless; still less may he presume to imagine that he is capable of performing, in any proper sense of the word, works of supererogation. When he has done all that was in his power, he has done only what it was his duty to do: when he has done less than that, he has fallen short of the measure required. His highest attainments are from the ability that God giveth; his lowliest proceed from the same source, and lay him under the same

n Luke xii. 48.

° 2 Cor. ix. 6.

obligations to Him who imparts what is needful for the purpose, and will exact the proportionate improvement. Supineness on the one hand, and self-sufficiency on the other, stand equally opposed to this unerring rule.

Upon these plain and obvious truths may be engrafted some useful suggestions both as to our faith and practice.

The doctrine, as deduced from Scripture, that our sanctification is a progressive work, seems almost necessarily to imply that it commences with our Christian life. The injunction to grow in grace presupposes that there is a spiritual principle already implanted within us; and this injunction being addressed to Christians in general, without exceptions of any kind, it is to be presumed that all who have been admitted into the Christian covenant had this principle actually bestowed upon them, immediately upon their entrance into that covenant, or, in other words, at the instant of their baptism. This is that regeneration, or new birth, spoken of in Scripture as the common privilege of every Christian. It were in vain to exhort individuals to grow or improve in their spiritual state, unless there were this vital spark within them ready to put forth its energies. Our Church, accordingly, invariably connects baptism with

regeneration; considering every member of the Church, whether adult or infant, as thereby made partaker of all the spiritual benefits of the Gospel, according to their respective capacities of receiving them; and thenceforth assured of sufficient help and strength to fulfil the engagements he has covenanted to perform. The terms, "laver of regeneration,” and a "new birth unto righteousness," used as synonymous with baptism, are fully significant of these benefits.

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But in ascribing this effect to baptism, we do not infer, (as some unwarrantably charge upon us,) that this ordinance necessarily works the final salvation of those who receive it. It is not to be imagined that baptism will be available to this end, where it is neither preceded nor followed by the dispositions requisite to ensure its effect. The injunction to grow in grace" warns us, that the help bestowed must be faithfully and diligently applied to the purpose intended. The seed sown in the heart by our heavenly Benefactor must be duly cultivated and cherished; the vital spark must not be quenched by carelessness or neglect. Baptism places us in a state of salvation, but does not perfect us in that state, nor preclude the possibility of apostasy and perdition. The term regeneration de