look for salvation, while all the evidences of it are wanting in their characters, proceeds upon an entirely opposite plan. If ever their election is assumed, it is treated as a question of evidence, of which their obedience to the faith of Christ, their holy conformity to the will of God, and their zeal for the Divine glory are exhibited as the only satisfactory proofs. The whole work of grace is accomplished by a system of means. If we are kept by the power of God, it is through faith unto salvation; and though it is God that worketh in us both to will and to do of his own good pleasure, we are nevertheless to work out our salvation with fear and trembling; since it is thus that God prepares his people for that inheritance of bliss and purity which he has reserved for them in heaven. It is a sad perversion of the doctrine of election, when it is regarded as an impediment in the way of a vigorous use of appointed means. Such a view of it is subversive of its scriptural design, and is in no way chargeable upon the wisdom of God, but upon the folly of man. For any one to imagine that because he is elected he will be saved, though he tramples on all the means of salvation, and neglects to cultivate the several graces of the Divine Spirit, is such a fearful presumption, that it seems to carry along with it the symptoms of a reprobate mind. And scarcely less objectionable is that view of election, which would proscribe the free proclamation of mercy to the chief of sinners, because those who are ordained to eternal life will assuredly believe. The Gospel is addressed not to the elect, but to sinners of mankind in general; and while it is true, "that all whom the Father hath given unto Christ shall come unto him," it is equally true, that "whosoever cometh unto him he will in nowise cast out." Unfettered, then, by any notion of decrees," the Gospel of the kingdom is to be preached as a witness among all nations;" "he that believeth and is baptised, shall be saved, and he that believeth not shall be condemned."

II. In referring to the moral influence of the doctrine, it is unnecessary that much should be said after the remarks which have already been made. If the decree of God be holy, its results must be holy too. The prominent feature of that salvation to which men are predestinated is holiness. Conformity

to the image of the immaculate Son of God is the grand object embraced in God's electing love. It is "through sanctification of the Spirit, and belief of the truth," that men are chosen and appointed to eternal life. We are saved, and called by God, "with an holy calling, according to his own purpose and grace, which was given us in Christ Jesus before the world began."

Whether we contemplate the native tendency of the doctrine itself, or examine into its comparative effects on the characters of those who receive it, we cannot but feel that it exerts a most beneficial influence on the interests of morality. The native tendency of the doctrine is to humble the sinner, to trace salvation exclusively to its fountain in the grace of God, and to inspire confidence as to the result of the Divine plan in the salvation of men. Such a tendency must be holy, must be beneficial. Till the sinner is thoroughly humbled, he will trust in himself, or he will remain in total indifference to Divine things. Till he sees that grace, in the most absolute sense, is the only hope of deliverance to a guilty rebel-the only thing that can provide or apply the blessings of salvation-he will never in good earnest cast himself at the footstool of sovereign mercy, and cry, with a trembling yet confiding heart, "Lord, save, or I perish!" Till he feels that there is a nobler security thrown around him than the stedfastness of his own purpose, the fixedness of his own confidence, the fervour of his own prayer, the perseverance of his own obedience, he will be tempest-tost by a thousand doubts and misgivings, saying within himself, “I shall one day perish by the hand of mine enemies." But let him once feel "that the gifts and callings of God are without repentance;" that Divine grace is an incorruptible and triumphant principle; that God will uphold and perfect his own work; that his own glory is involved in the final victory of all the heirs of immortal life; and his faith will take deeper root in the promise and power of God; his creature-weakness will be upheld by Omnipotence; his aims at holiness will be more vigorous and successful, and he will sing with joyful heart,—

"Grace will complete what grace begins, To save from sorrow and from sins. The work that wisdom undertakes Eternal mercy ne'er forsakes."

Nor can it be doubted that the doctrines of absolute and unconditional grace have exerted the most holy and elevating influence upon the characters of those who have truly embraced them. We do not say that all who have rejected them have failed to display the lofty morality of heaven. God forbid ! There

have been bright examples of sanctity, where grace, in its most unconditional form, has been professedly rejected. But looking over the list of those sacred names, which have come down to us with all the fragrance of a heavenly odour, we find that a very large proportion of them has been found in the ranks of those who have held the doctrine of Divine sovereignty with a firm and determined grasp. The best of the early Fathers; the Waldensian witnesses; the flower of the Reformation, both on the Continent and in this country;

the Covenanters of the Scottish church; the noble army of persecuted Nonconformists; the Evangelical revivalists of the English church; the great majority of Protestant Dissenters; a vast body of American Christians; have all been advocates of God's eternal and immutable decree of sovereign mercy. Let those, then, who embrace this doctrine, remember, for their comfort, that they rank with some of the wisest and best of the human race; and, above all, let them see to it that, as this doctrine is the glory of all who adhere to it, so all its advocates should be the living epistles of its purifying energy, the standing witnesses of the glorious fact, that it is a doctrine according to godliness. While "the foundation of God standeth sure, having this seal, the Lord knoweth them that are his, let every one that nameth the name of Christ depart from iniquity." Chelsea. J. M.

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THERE is with many persons a cold indifference, a marked aversion, or determined hostility to the subject of faith, that might excite our astonishment, were it not for the knowledge we have of the deep depravity of the human heart. But as the heart is deceitful above all things, and desperately wicked," we see innumerable proofs of its deception and desperation in its resistance of the truth of God's word, and of its opposition to the Gospel way of salvation. We tell people in conversation, we assure them by the press, and we maintain in the pulpit, that "without faith it is impossible to please God;" and yet, alas! how few believe this report of the Gospel. And how many treat it with disdain! Some few there are, indeed, who will assent to the name of faith, as a part of their creed, but then they are resting in a kind of historical or nominal faith in the general truths of the Bible, and of the Gospel history. They do not deny the holy incarnation, the immaculate life, the miraculous power, the extraordinary death, with the subsequently glorious resurrection and ascension of the Son of God. And here they stop, in a mere assent to the indisputable truths of the Gospel revelation. But is this faith ge

nuine and scriptural? Surely not. And the reason is evident; it is accompanied by no illumination, no change, no feeling, no influence, no love, no obedience. It is, therefore, what St. James would term a dead faith: "For as the body without the spirit (or breath) is dead, so faith without works is dead also."

On the other hand, faith must be a living, active principle, in the renewed mind. Every sincere penitent who is led of God's Spirit, will apprehend Christ, will apply to him, will receive him, and rest upon him for salvation: and in his subsequent life he will follow Christ, will cleave to him, will honour him, will conform to him, and glorify him. And if the inquiring and diligent reader will consult more than one hundred passages in the New Testament that relate to faith, he must be struck with its vast importance in the scale of human redemption, and how particularly it enters into all the exercises and duties of the Christian calling. Bestowed upon us at the same time as our "repentance unto life," in our regeneration by the Spirit of God, it is the very root and essence of all the graces and virtues that adorn the Christian's holy vocation.

"'Tis faith that changes all the heart,

'Tis faith that works by love: That bids all sinful joys depart,

And lifts the thoughts above."

Evangelical writers have usually defined faith in some such terms as these: "Justifying faith is a saving grace wrought in the soul by the Spirit of God, whereby we receive Christ as he is offered in the Gospel, to be our Prophet, Priest, and King, and rely upon him and his righteousness alone, for justification and salvation; and this will produce a sincere and universal obedience in the life and conversation." Though we would not recommend a mere logomachy, or contend stiffly for this phrase or the other, yet the truth of a proposition like this, and supported by reason and Scripture, demands examination, and assuredly will reward it. Of what use is that faith which is merely notional and without any apprehension of the mediation and merits of the Lord Jesus, as the only way of access to God, and acceptance with him? It is without action, and therefore it is called a dead faith. But that faith that beholds the Lamb of God as he is proposed in the Gospel, that faith which sincerely applies to him, that cheerfully receives him, and that rests exclusively on his infinite merits, is a faith that justifies the soul, and instrumentally secures its pardon and peace. Now, faith justifies as it leads a person to see that there is an absolving from guilt, and a freedom from the punishment of sin, with a restoration to God's favour, and a title to everlasting life, through his acceptance of the Redeemer's righteousness on the sinner's behalf. How certainly then may we conclude, "that a man is justified by faith (pardoned and accepted) without the deeds of the law." So that while God is just, for ever just, in all his glorious transactions, he becomes "the justifier of him that believeth in Jesus. Therefore, being justified by faith, we have peace with God." And the reason is most clear and satisfactory, because "we have now received the atonement."

We contend, also, that this faith is a special gift of God, or a saving grace implanted in the soul by the Holy Spirit. St. Paul emphatically assures us of this: "By grace are ye saved through faith, and that not of yourselves, it is the gift of God." And that the discovery of Christ and all his glorious manfestations

are through the agency of the Spirit, our Lord plainly testifies; hence these words of promise: "He shall guide you into all truth. He shall glorify me, for he shall take of the things that are mine, and show them unto you." Hence, being enlightened and led by this heavenly guide, we earnestly embrace all the offers of the Gospel. Its tidings afford us great joy. The hopes of pardon, and peace, and happiness, through the redemption which is in Christ, become more lively, more powerful, more permanent. Is he a Prophet? His prophetic character is most interesting, and we adore him as "the Great Teacher sent of God;" and as the Prophet that the Lord promised to Moses, to whom we are to hearken. Deut. xviii. 15. Is Christ also a Priest for ever? Then would we look to him, love him, and confide in the efficiency of his intercession, knowing that he is "a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people." So interesting is the sacerdotal office of Christ to us. Is our Lord called a King and Lawgiver in Zion? Then our loyalty and attachment will lead us to honour all his known commands; and we shall be acknowledged by him when we do whatsoever he commands us. has been wisely said, that his offices respect our ignorance, guilt, and pollution. As a Prophet, he is made unto us wisdom; as a Priest, righteousness; as a King, sanctification and as vested with all these offices, he is made unto us complete redemption. Now, the acquiescence of the soul, the repose of the soul, the enjoyment of the soul, in this wonderful redemption, must surely exhibit the reality of our faith. The blessed influence of genuine faith now remains for our illustration. And it ought to be carefully observed, that while all other kinds of faith are dead, "being alone," this Divine faith is operative, and powerful, and holy. The fruit and effect of it will be a willing and universal obedience. In the purpose of the heart, in the temper of the mind, in the submission of the will, in the simplicity of conversation, and in the consistency of the life, there will be, there ought to be, those heavenly principles brought into exercise, that shall demonstrate that Jesus is the adorable author of faith, and its glorious finisher. Whilst we read of the word of faith, the hearing of faith, the

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obedience of faith, the work of faith, the joy of faith, the walk of faith, the life of faith, the preciousness of faith, the prayer of faith, the assurance of faith, &c., who can doubt of its gracious influence throughout the life of every true Christian? How happy then are they who hold fast the profession of their faith, who are strong in faith, rich in faith, full of faith; and who have "obtained a good report through faith, and whose faith is spoken of throughout the whole world!"

But the three grand characters of genuine faith are worthy of a little more attention than a mere enumeration of name and object; and though so often alluded to in public and private, in the pulpit and the parlour, we are seldom weary of citation and comment. In the first instance, we trace the influence of faith in "purifying the heart," Acts xv. 9. It becomes effectual in subduing our passions and lusts, which have been contrary to God, and produces repentance towards him, and a holy concern to avoid offending him again. It thus shows us our utter depravity and helplessness; and hence the law becomes our schoolmaster to lead us to Christ. Again, in the progress of the Christian's life we see a second and progressive influence of faith; for it "worketh by love," Gal. v. 6. There is an habitual and growing love of God and Christ, and of our fellow-Christians also. If we are taught of God, we shall be taught to love our brother also. This love is a confirmed principle; and to this we often make our appeal, as to a test by which the reality and influence of the Divine life become evident to ourselves and others. 66 We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother abideth in death." But the third, and the perfecting influence of faith, is its victory over the world. "He that believeth that Jesus is the Son of God, overcometh the world." For the views that he takes by faith of the excellences and condescending love of the Son of God, excite such a love to him, that the world

appears mean and contemptible in his sight. The objects of sense vanish before Him who is all in all to his soul:

"Vanish as though he saw them not,

As a dim candle dies at noon."

Let the reader most seriously inquire as to the reality of his faith. If faith be absent, how hard the heart, and how miserable is your condition! Repent, without delay, repent and believe the Gospel. And if the piercing inquiry be, "What must I do to be saved?" we reply, Delay not your application to Christ, whatever be your guilt and fear. "Believe on the Lord Jesus, and thou shalt be saved." And the pleasing fact is, that where the inquiry is sincere, the salvation is begun in the soul.

Weak faith, or faith in its lowest degrees, always apprehends something of the suitableness and fulness of Christ, and hence the desire is to know him, believe in him, and be found in him. Here, again, is a source of hope and encouragement, since you cannot often refrain from saying, "Lord, I would believe, help thou my

unbelief."

Faith in its higher attainments must be considered as in perfect harmony with repentance and humiliation for sin, and with hope and love. Indeed, when once possessed of saving faith, it may justly be deemed the mainspring of all the graces, all the enjoyments of the Christian life. Well, therefore, did St. Paul determine to live a life of faith on the Son of God."

Real faith is progressive, and often attains to eminence in most adverse circumstances. Thus the poor become rich in faith; and so Abraham was strong in faith, giving glory to God; being fully persuaded that what he had promised, he was able to perform. And we naturally conclude, "that they which be of faith are blessed with faithful Abraham." In a word, as the poet aptly expresses it,

""Tis a principle, active and young,

That lives under pressure and load; That makes out of weakness more strong, And draws the soul upward to God." Oct. 1837.

R. S. A.

MY DEAR YOUNG FRIENDS,-Your reception this first day of the new year, into full communion with the church of Christ, ought to be perpetually present to your recollection; and it should ever be regarded by you with lively emotions of gratitude to God. For, however you may have been privileged with careful religious instruction from your childhood, recommended by consistent example, you owe it to the grace of God that you are thus identified with the fellowship of the saints.

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I rejoice to believe that you are truly sincere in the good confession that you have made before the church; and if you are really what you profess to be, you have now, according to "the exceeding great and precious promise" recorded by the prophet Isaiah, name and a place in the house of God, better than that of sons or daughters; an everlasting name, which cannot be cut off." Most cordially do I congratulate you on your possession of this heavenly distinction; and pray that what is now done by us on earth may be ratified by your Father in heaven. Nor will I cease to pray that you may enjoy all the blessings of the new covenant, and cheerfully will I labour to counsel and direct you in the ways of holiness, that, strengthened by the Holy Spirit, you "may in all things adorn the doctrine of God our Saviour."

Your stations and character, my dear young friends, are peculiar, as daughters of those who hold office in the church of Christ. Many will, therefore, expect much from you, and probably more than from others; and, perhaps, more than is just and reasonable; still, in every point of view, your responsibilities are great, and your obligations many. Allow me, therefore, on this affecting occasion, to offer you a few brief counsels, to which you may refer in future years; as I trust they will be the means of your excitement to duty, and of your spiritual edification, while they shall be productive

of your personal happiness in your journey to the kingdom of God.

First. Reflect on the design of churchfellowship.

Christianity requires church-fellowship, as designed to be the means of preserving and of universally extending religion upon earth. Personal religion may certainly exist in the world, and even flourish in the souls of individuals living separately and unassociated, and there can be no doubt but many might be found, having no visible connexion with any Christian community, who are nevertheless truly pious, enjoying "fellowship with the Father, and with his Son Jesus Christ." Church-fellowship is, however, an ordinance of Christ, designed to be instrumental in promoting individual and social piety, and of advancing true religion upon earth; thus bringing the greatest glory to God.

Church-fellowship originates the exercises of public worship; thereby engaging the collective body of the pious to bear their united and constant testimony before the world, to their belief in the existence, perfections, and providence of God, and of their hope of eternal salvation and of a glorious immortality, through the atonement and intercession of Jesus Christ. Churchfellowship involves the ministry of reconciliation, with the regular observance of the ordinances of the Gospel; and by this ministry the genuine nature of Christianity is exhibited; the mercy and holiness of God are illustrated; men are called from their sins, invited to repentance, and induced to seek the Divine forgiveness; public virtue and morality are secured, and national happiness is extensively promoted; while multitudes are educated for the world of eternal blessedness, and made meet for the enjoyment of the kingdom of heaven. Church-fellowship provides for the enlargement of the kingdom of Christ, prompting those who enjoy its privileges to diffuse its blessings among others: