struction.

fare that is depending on it. It is as true now as it ever was, that except a man be born again, born from a sensual to a spiritual life, born from spiritual indolence and sloth, to sacred effort, and watchfulness, and faith; born from a worldly to a heavenly hope, he cannot see the kingdom of God! No matter what we call it, conversion, regeneration, amendment, or improvement, it is the great thing. It is the burden of all religious inLet no one be so absurd or so childish, as to say that conversion is not preached among us, because the words 'regeneration,' new creation,' 'born again,' are not continually upon our lips. We use these words sparingly, because they are constantly misapprehended. But the thing-the turning from sin to holiness, the forsaking of all evil ways by repentance; the necessity of being pure, in order to be happy here and hereafter-what else is our preaching, and our people's faith? What but this, is the object of every religious institution, and precept, and doctrine? What but this, is every dictate of conscience, and every command of God, and every admonition of providence? For what but this did Jesus live and die, and for what else is the spirit of God given? What but this, in fine, is the interest of life, and the hope of eternity?

THE DOCTRINE OF DIVINE INFLUENCE. 5JHGS

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For it is God that worketh in you, both to will and to do, of his good pleasure.—Paul.

The doctrine conveyed in these words, is, that in God originate all our good purposes and actions; or, that we receive from him the inducement to seek, and the ability to acquire excellence; or yet again, to adopt the language of Paul in the preceding verse, that we are indebted to God for motive and power to work out our own salvation. The doctrine, thus presented, will probably be met by the assent of every one; and every christian does, without hesitation, admit the force of the Apostle's argument, that as the Infinite Father has condescended to endow us with such capacities, and place us in such circumstances, as indicate his purpose to be our moral improvement, we are bound, by obligations of gratitude and self-interest, to co-operate with his designs, and to labor in the work of our own perfec+ tion. Especially, as God has in the gospel, which in all its motives, rules and purposes, is not only a revelation, but an immediate consequence of his pleasure or will, as God has, in the gospel of Christ, offered the excitements and means of holiness, we ought to cultivate the spirit of holiness in our hearts and lives. With justice therefore, does Paul say, ' work out your own salvation with fear and trembling, for it is God who worketh in you both to will and to do, of his good pleasure.'

The Apostle's words explained in this,-which I conceive to be their proper sense, since it not only satis

fies the demands of the passage, but is required by the connexion, involve no difficulty. They seem to present, and have always been considered a main support of, a doctrine liable to great abuse, but received under some form or other, by christians of almost every age and sect. This general adoption of the sentiment that God has a direct agency in the salvation of men, affords a presumption in favor of its truth. I shall speak of the nature, reasonableness, certainty and benefits of the doctrine of divine influence. Logul or

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In conformity alike with the language of scripture, and the deductions of reason, there are three modes of the divine agency, by which God may be said to influence men.. In the first place, he is their Creator, the author of all their faculties; and in consequence, whatever they are enabled to do by means of these faculties, may be attributed to Him. This was common among the Jews, and such use of language occurs perpetually in the Old Testament. Nor is the use of this principle confined to oriental writers, or to religious topics. We employ it when we speak of the projector of any measure as the author of the results which have flowed from it. For example, a former governor of a neighboring State is said to have created the villages along that channel of internal communication, which was opened through his advice and exertions. This is a more figurative mode of speech than that in which God is represented as the cause of our good purposes and deeds, from a regard to the fact, that he brought us into existence, and gave us our capacities. And it is peculiarly proper that we should acknowledge our Maker, in all our acts, both of body and of mind, since

each motion and eachthought bears testimony to Him, who constructed the wonderful system of man... Not a pulse beats, but according to the physical constitution which He has established; not an idea passes across the mind, but through the operation of that spiritual principle which He has bestowed. If a good affection, be nurtured, or a good purpose be meditated; if a holy desire spring up, or a virtuous act be performed; we owe it to Him, who has implanted the seeds of excellence in the souls which he has called into being. Not more truly is he felt in the sun's ray, and the refreshing air, than in the movements of the intellectual or the moral nature. The elements of the material world are his; so likewise are the elements of the world. within us. In this sense primarily, then, does God work in us, both to will and to do.

The Almighty is likewise declared to work in us, because in him commence the circumstances by which we are affected in our choice and pursuit of good. He is the God of providence, as he is the God of creation. The situation in which each one of us finds himself at any particular moment, may be traced to Him, who by the power which he conferred at first on his universe, or the events which he has subsequently admitted into the course of things, prepared the way for that concurrence of circumstances which constitutes our situation at that time. In a sense already explained, a true and an important sense, every circumstance originates with God. But besides this relation of God to all circumstances, as their ultimate cause, through that chain of effects which binds each incident in the history of man to the act of creation,

the Author of nature does, whenever he pleases, by special interposition, modify the circumstances under which an individual is placed, so as to bring him within the reach of new influences. The consequences upon the character or in the conduct of the individual, are said to be produced by God, whatever be their nature. A remarkable example is furnished by Moses's account of his call to the office of leading his people from bondage, where Jehovah is represented as saying that he would harden the heart of the Egyptian king. Does any one believe that God compelled Pharaoh to refuse the demands of his messenger? The meaning of Moses, as he was understood by his nation, was, that the evidence afforded by the miracles wrought in the sight of Pharaoh would be resisted, and by adherence to his own determination, amidst such chastisements of his folly, the monarch would harden himself. As his obduracy had its occasion in the miraculous mission of Moses, it is attributed to God as its immediate author. This is a stronger example than our habits of speech will furnish; we should hesitate at representing God as the cause of sin or prejudice. But we do not scruple to regard Hun as the author of the good, which results from circumstances appointed by Him. Nay, we speak in this way of the effects consequent on human designs. What is more common than to attribute the virtues or the vices of children to their parents, who have subjected them to certain influences? Is not a father said to have caused the ruin of a son, whom he has placed in the company of bad associates? Are not the traits of the New-England character at this day ascribed to the Pilgrims, who es