comes to the same thing as if he had no physical power, for there is an essential difference between the character of a servant who would do a piece of service if he could, and that of one who could do it if he would, but yet does it not. It is the fact, that the latter is the case with mankind, that will strike unbelievers speechless at the bar of judgment.

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With regard to the latter error, it is more specious appearance, but more inconsistent than the former. It allows that man is depraved, and destitute of all moral power to obey, but affirms that divine grace imparts to him a sufficiency of moral power to render him accountable, and the fit subject of rewards and punishment. But if this grace be the ground of accountability, then without it they cannot be guilty, and if not guilty, what need have they of the grace of God to save them? According to this, grace, instead of being favour to the unworthy, is rather an act of equity to the unfortunate. The depravity of man is by this made at once the cause and the effect of the grace of God. This error would be utterly exploded, did men consider the proper grounds of accountability, and the difference between natural and moral power.

It ought never to be forgotten, then, that the disposition produced by the Spirit of God is nothing more than every rational creature ought at all times to possess; for it must always be our present duty to love God supremely,-to receive what he declares, and to obey what he commands. Wherever natural faculties are imparted, and means for and freedom in their ex--ercise are enjoyed, there the proper grounds of obligation are laid to the extent of those faculties and means. However much the inclinations of man are opposed to his duty, the latter is not more than commensurate with the faculties and advantages he enjoys; but to this extent his duty certainly goes, whatever be the

state of his mind. The evidence which accompanies, and is contained in the Gospel, undoubtedly imposes an obligation on all who hear it, to believe it, without any regard to their inclinations. John xv. 22, 24. Ezek. ii. 3-7; iii. 10, 11. Accordingly we find, that what is promised by God, as the God of grace, in one part of Scripture, is required by him as a Lawgiver in another. Jer. xxxii. 40. 1 Sam. xii. 24. Ezek. xxxvi. 26. and xviii. 31.1093í 9700 300 927 stang

Ought we not, then, my dear friend, to imitate those who, knowing that they were naturally prone to neglect or disobey the will of their God, turned his precepts into prayer, and pleaded that he would, according to his promise, work in them what his law required. Psalm li. 10. and cxix. 4, 5. The conviction that the influence of the Holy Spirit is a matter of pure favour, and not the ground of our obligation to conform to the will of God, will preserve us on the one hand from that spirit of self-justification, which would throw the blame of our sins upon God, and on the other, from that spirit of self-sufficiency which would induce us to trust to ourselves, instead of constantly relying on the promises of heavenly aid. The former is calculated to lull the heart into a false feeling of security, while indulging in impenitence and unbelief, but the latter is not less dangerous, for it leads us to act as if independent of the grace so freely exhibited in the Gospel. The true Christian temper will induce us to improve all the doctrine and promises, the precepts and expos→ tulations of Scripture, in the confidence of obtaining in answer to prayer, the aid of the Spirit of God. We shall feel prompted to pray, by the overwhelming thought, that as such is the natural opposition of our heart to the God of all goodness, to his holy law, to his method of redemption through Christ, and to the character which it is his object to produce in us, that fos

thing short of almighty power could have brought it to embrace the Gospel; and such its insensibility to all the melting attractions of the cross of Christ, that nothing less than energy Divine could have softened it, so the same influence is still requisite to maintain the work which has thus been begun. This is a thought which, when properly considered, must fill with the deepest contrition. What can render us more unworthy of the Divine favour, than such a temper of heart as this? When really convinced that such is our natural character, the necessity of Divine influence will no longer be mentioned in order to palliate sin, or to excuse sloth and unbelief, but will be viewed as the ground of deep humiliation and penitence. No more will we speak of our inability, or rather our unwillingness, to believe in Christ, with a cold and an unimpressed heart, but with shame and self-loathing, while we will bless God for the change effected by his grace.

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We shall thus be preserved in our Christian course, from the injurious notion that we ought to feel as if mere passive instruments in the hand of the Spirita notion which destroys every motive to self-government and activity. There is a connection established between means and ends. Acts xx. 32. The Scriptures never lose sight of the free agency of man, or of his obligation conscientiously to exercise the whole of his faculties. 1 Cor. x. 15. Mark viii. 17, 18. They always address us as rational creatures, and in the doctrines of the Gospel they present us with the most powerful stimulus to exertion. 2 Tim. ii. 7-14. When we are first converted to God, the influence of his Spirit is employed to make the truth and motives contained in them to bear upon the mind; and, in like manner, his influence continues to be employed in sanctifying us; for the operation of motives is the only easual reason of the actions of free agents, and as such

we are always treated in the dispensations of Heaven. The Spirit of God deals with us as intelligent creatures, and imperceptibly excites us to consider and receive the declarations of his word, without our being generally able to distinguish between his operations and those of our own faculties. Now, as it is therefore wrong in any man to suppose that it is proper to delay believing in Christ, till Divine influence is distinctly felt, as the mariner waits for the flowing of the tide; so it is likewise wrong for a Christian to neglect the duties of his place and circumstances, till he feels, as he thinks, some impulse from heaven, exciting him to obedience. It is easy to start difficulties on a subject like this; but let Christians beware of that vain jangling, which would lead the simple hearted to perplex themselves with subjects which belong rather to the science of the philosophy of the human mind than to the doctrine of Jesus. If not upon their guard against this, they may be led into a field of speculation which, in consequence of our ignorance, has no limits. In vain do we seek to lay our hand on those secret springs which, in the first instance, move to spiritual life and activity. What human perspicacity can discern that hidden work which unites the sovereign influence of the aids of grace with the fullest scope for the active faculties of man. It is for us to unite constant watchfulness and fervent prayer, and the utmost activity in duty, with simplicity of dependance on God. The husbandman knows that God gives the increase, but he does not expect to reap where he has not sown. It were foolish to complain of not profiting by the word of God, if we never set ourselves to ponder it, for it does not operate as a charm. Prayer, when unaccompanied by corresponding activity, is a trifling with heaven; and activity without prayer, and a sense of dependance on God, is a practical denial of

his character, and of his testimony concerning man. I am, &c.

ON THE CONNECTION BETWEEN FAITH AND RENO-
VATION OF CHARACTER.

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The natural fitness of of the truth to renovate the enovate the mind-Faith aprinciple producing action-The truth believed the cure or th soul. The importance of scriptural sentiments The sanctify- ing influences of the doctrines of the Cross, od bas buvo Lociw teenetoi edt to dise 200 ned z gnidt videnss y

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MY DEAR FRIEND, JA

aum baA Airmate bus sunb equult to suratioga a In my last letter I suggested some practical reflec tions on the work of the Spirit ; permit me now to call your attention more particularly to the connection between faith and renovation of character.

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The truth of God is the instrument by which the Spirit operates; and it is by producing faith in it that he makes its influence to bear

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upon us.

It is of great importance to remember that there is a natural fitness in divine truth, to produce the effect designed by it. If we are forgetful of God, and presuming that all is well with us, what so fitted to awaken us from this dream, as the voice of God declaring that all have sinned, and that judgment is at hand. Are we brought to see that we are guilty and helpless creatures, and do we dread the Divine vengeance, what can be so fitted to give rest to the conscience, as the cheering declaration of the Divine good pleasure in the atonement ? Are our affections alienated from God, d and set upon earthly things? and are we in the ardour