most important practical tendency, nor what this tendency is in respect to those who are yet in their sins. For how can a guilty being like man, know the truth of this doctrine and not read in it, the uncertainty of his own preparation for eternity? Is it not an alarming truth, that such a being is thus dependent on the will of that God, whom he has always provoked, and whom he still provokes, to destroy him forever? Does not every mind perceive at once, not only that the practical tendency of this doctrine is to alarm the sinner, but that this tendency results directly from the fearful uncertainty which it imparts to the great question of eternal life and death? We do not ask, as we might, whether it would be possible without this doctrine, so to alarm the sinner as to excite him to flee from the wrath to come; but we ask, would there be the same reason for alarm, which there now is? Or, were the grace on which the sinner depends known to be at his own disposal, always furnished and ready for his use until the hour of death; would he not take new courage to go on in his iniquity? Plainly, it is only when the event of compliance with the terms of life, is seen to depend on the unpromised and uncertain grace of an offended God, that the doctrine of dependence carries its agitating power into the guilty bosom. And why, we ask, if this be not the designed influence of this doctrine on the sinful mind,-why is all connection between the doings of the unregenerated and God's renewing grace, so dissolved by the frowns of His displeasure on all such doings? Why is the ground of this dependence on God, so unequivocally presented, as consisting not in the sinner's inability as a moral agent, which excuses from duty; but in the inability of a moral perverseness, which is the most appalling aggravation of guilt? Why is the high and uncontrollable sovereignty of God in the gifts of his grace, so clearly announced and so formally and triumphantly defended against the murmurings of the ungodly, and the man that dares to open his mouth against it, encountered with the sternest severity of apostolic reproof? Have we no evidence that this is an unwelcome truth, and unwelcome because it is terrible, and terrible because it shows man's eternal destiny to depend on the unknown counsels of an offended God? Why the solemn and reiterated charge not to grieve,—not to resist the Holy Ghost? Why the solemn asseveration, that He shall not always strive with man? Why these monitory cautions, if there is no danger of being abandoned by His heavenly influence? Why, if there is no giving up to a reprobate mind, and to strong delusions that infallibly terminate in damnation,-why are we expressly told of those on whom this judgment lights even in this world? Why the absolute assurance, that some shall call, and not be answered, seek and not find; and that even He who redeemed sinners by his blood, will for their contempt of his mercy laugh at their calamity

and mock when their fear cometh? Why, without one word of exception or qualification throughout the sacred volume, in respect to all preliminary acts and doings as the ground of hope, is the sinner "shut up to the faith;" and all that can cheer or sustain his guilty bosom, fixed to the single point of duty with the mere "peradventure" that God will give him repentance? Why is all this, if God does not design to impart a fearful uncertainty to the prospect of the sinner's conversion?

We are still further confirmed in our opinion on the present subject, by comparing the practical tendencies of the two opposite views. We doubt not, that those who hold out to the sinner a high expectation of conversion, do so because they deem it a useful encouragement. And yet we are convinced that the true tendency of this view and of the encouragement it gives, is to confirm sinners in the stupidity of sin, and to defeat the end designed. We have already exposed the tendency of that hope and encouragement, which are derived from any acts of the sinner, previous to those which enter into the performance of duty. The same fatal tendency, results from the abstract belief, that the grace of God is, and always will be, ready for the sinner's use. know how the sinner loves this world; and with what determination of purpose he still resolves to enjoy the pleasures of sin; how prone he is to presume on life, and to quiet present apprehensions of future misery, by a delusive confidence that he shall at last escape it. And what is better fitted to confirm this confidence, than the assurance or even a high probability, that the grace of God is, and ever will be, ready to renew the heart? It is the belief of thousands, who remain quiet in sin, that they shall infallibly, or with a high degree of probability, induce God to interpose and save them, before it shall be too late. It is this very presumption indeed which holds them in these death-like slumbers from which no accents of mercy-no, nor the note of the second death, can rouse them. Their very orthodoxy by a slight perversion, becomes their ruin. They believe in their dependence, on God; but they also believe, that the necessary grace is, and will be ready for their use, when they shall be ready to use it. This is that grand opiate of the adversary by which he holds enthralled multitudes, under the light of salvation, in their guilty sleep of moral death. And thus it is, that the true practical bearing of the doctrine of man's dependence on grace, is fatally impaired or destroyed. Can there be a doubt on this point? Suppose the sinner to know that he is to be called the next hour to the judgement seat of that God, on whose sovereign will he depends for his preparation to appear before Him; could he sleep in sin, quietly relying on what he intends to do hereafter? Who does not see that to destroy this presumptuous reliance on futurity, these hopes and ex

pectations from futurity, must also be destroyed? And who does not see, that the doctrine of dependence on God, like the assurance of sudden death, tends to destroy such hopes? What if the sinner may and shall live long? This doctrine shows him that his regeneration, and of course his salvation, must depend after all, on the counsels of a sovereign and offended God. It thus throws doubt and uncertainty over all his fond anticipations from futurity; and exhibits the fearful hazard of final perdition, which he incurs by the God-provoking purpose of delaying repentance. In this view of his dependence, a painful, oppressive uncertainty, an agitating anxiety must be felt by the sinner, utterly incompatible with that quietness of spirit, which the opposite view is fitted to foster, in the mind. He may indeed exclude it from his belief, and even from his thoughts, but can he steadily look at the fact, that by his own perverseness of heart, he has placed his salvation in the hands of an angry God; and as he thinks of His high counsels, and eternal retribution, be obliged to say, "perhaps heaven-perhaps hell-is my portion," and still remain at ease? He may as well look into the pit of everlasting burnings, without emotion. If there is any embodying of the entire moral influence of the Gospel, any bringing it to bear as "the power of God" upon the sinner, and thus constraining him to the most strenuous and unyielding effort, instantly to comply with the terms of life, it is done by just views of the sinner's dependence on the grace of God. Here in one comprehensive presentation, and in their combined power, he sees his helplessness, his guilt, his danger, and his only hope.

Nor shall we be prepared fully to appreciate the practical power of this doctrine, without adverting to one peculiarity of the case. It is not, then, the case of one, who with all his heart desires some object or end of difficult attainment. Were it thus, then indeed high and confident expectation of success, would have no tendency to prevent instant and vigorous effort. But such is not the case of the sinner. It is not that of a drowning man, who is to be prompted to efforts to escape death, in the cold waters that threaten to swallow him up. But it is that of a sinner, who has chosen the world for his portion, his all; who here finds a warm and genial home, with all he can desire to gladden existence; and who is led to cheer his heart amid his joys, and to prolong his happy residence, with hopes of ultimate safety. It is such a being who is to be constrained by a hastening destruction, to forsake all that his heart holds dear. And the question is, when will danger prompt him to flight? When it is supposed on the one hand to be attended by a fair prospect of escape by efforts, deferred to a future day; or, when on the other hand, so far as he has the least warrant to believe, such effort must be made now or never. True it is, the uncertainty of life is a sufficient reason to prevent the delay of a moment. Spread then, the deepest

and most chilling shade on the prospect of life; but how uniformly in the hey-day of health and strength, does the sinner still regard death as distant, with a confidence which frequent deaths, and sudden deaths, and deaths in sin, around him, can scarcely agitate. Can we then only repeat, "life is frail and death is near," and leave him to his dreams? How confidently does he cheer his spirit with the belief, that though others die without expecting death, or preparing for it, he shall be favored with timely monitions of its approach? The case is peculiar, and it calls for all that truth can utter. The sinner loves his sins-he loves the world-he is averse to God and His service, and will persist in his chosen way, till these presumptuous hopes of salvation are cut off. If then you would rouse him from his lethargy, if you would suffer him to have no rest in sin, throw on his prospect the gloom and the forebodings in which truth invests it. His salvation, by his own perverseness, is forfeited into the hands of a sovereign and an offended God. Point then the thoughtless man to God's high counsels, and show him that God, who will save or destroy," as seemeth good in His sight."

With this view of the practical tendency and influence of the doctrine of dependence, perfectly accords the view we have taken of using the means of regeneration. According to the principles which we have advanced, the gift of renewing grace cannot be inferred from the nature, tendency, or relations of any prior acts of the sinner; for their whole tendency is to prevent his regeneration. It cannot be inferred from any divine promise, but is thrown into fearful uncertainty by the divine threatenings. It cannot be inferred as necessary to create the sinner's obligation to immediate duty; or to vindicate the justice of God in the execution of the sentence of his wrath. Whether, therefore, this blessing be given or withheld in respect to individual sinners, is an inquiry which according to the views we have maintained in the previous discussion, as well as according to the scriptural doctrine of dependence, must be left with the sovereignty of God, whose secret counsels, no human eye can penetrate.

We now invite the attention of the reader, to the ultimate conclusion aimed at, in the preceding discussion; viz. THE PROPRIETY OF EXHORTATIONS TO IMMEDIATE DUTY, IN VIEW OF THE SInner's dePENDENCE ON THE GRACE OF GOD. We ask then, in view of the principles advanced, to what shall sinful men be exhorted by the ministry of reconciliation, except to the immediate performance of duty? Shall they be exhorted to any acts or doings, prior to those which enter into the performance of duty? But all such acts of the unregenerate are sinful, and the subject of God's unqualified prohibition and abhorrence. Shall they be told to take the attitude of passive recipients of a divine influence, and thus to come to the mercy seat as suppliants, and wait on God in persevering importunity, to change the very constitution of the soul, which God has given them? This would

be preposterous; no such change is needed, nor was ever wrought in the soul of man. Shall they then be required to ask in this manner, for a new heart, be it what it may? But how can they supplicate God for this blessing, when He frowns on all supplication not dictated by a holy heart? Shall they, then, be allowed, (as would be to their liking) to do nothing, except to lay themselves down in the sloth and stupidity of sin; and under the call of God to duty, wait for God to do something more than He is now doing, to move them to right action? This would be death. No sinner ever was, and no sinner ever will be converted in this state of inaction. Shall they then be told, that there are certain acts, which, though dictated by a sinful heart, and therefore sinful, are yet necessary; and though not to be required, are still to be done? Such acts are not necessary; but on the contrary have a direct and fatal tendency to prevent regeneration, and must be utterly abandoned, or the heart can never be changed. Shall they then be invited to take some neutral ground, and to perform acts which are neither holy nor sinful? But the Lawgiver knows no such acts in accountable subjects—no interval of accountable existence in which failure in duty is not sin,-no movement of a moral being, which is not towards heaven or towards hell. Shall they then plead, that there are some acts, which as elementary parts of the complex act of duty, have no moral quality? But these are unknown and undistinguished by God from the moral act itself. They occupy no time; they are essential parts of the act of duty; and the question of the moral state of man during their performance, might as well be decided by an appeal to the action of the nerves and muscles of the body. Shall it then be said, there is no hope for sinners; and that they have only to yield themselves to the gloom and sullenness of despair, or to its agonizing frenzies, even in a world of mercy? But we have shown them the way, and the only way, in which they may, and in which they are fully authorized to believe that they may, instantly comply with the terms of salvation, even by putting themselves at once to the act of compliance. Shall it be said, that it is uncertain whether the grace which will result in this mode of action, will be actually af forded, so that of course, this action is itself uncertain, and therefore irrational? We ask, then, what human act can be rational? Who ever thought, that the reasonableness of action depends on the previous known certainty that we shall act? The action proposed to the sinner, he is authorzied to regard as that which may in fact be done. Not to perform it is to take the responsibility of going to hell, when he is fully warranted to believe that he may go to heaven. Shall he now say, that if this be so, then he may still cheer himself in his sins with the probability, that the requisite grace will hereafter attend the call to life, and that he shall be regenerated by this grace at some future hour of merciful visitation? God, in mercy to his soul, authorizes no such consolation in the delay of repentance; but imparts to such a purpose, and even to the thought of it, the terrors of an anticipated reprobation.

Thus the principles which we maintain, shut the sinner up to an immediate compliance with the terms of life. Not, on the one hand, that he should despair of the regenerating grace of that God, who cheers these hours of His forbearance with the assurance, that "He has no pleasure in the death of the wicked." Not, on the other, that there is hope for the sinner, from any acts except those which are in