pentance and amendment in every respect in which a man's life has not been in conformity with the divine law, as that without which there can be no hope of salvation." Certainly more than this cannot be demanded as an evidence of piety; but where is the individual to be found, who may be said to obey the divine law to the full extent of the expression in every respect, not only morally but spiritually, being perfect in that love to God and man which is "the fulfilling" of that law? Who has attained to such a glorious state? Has the force of moral suasion ever had power to effect this alteration in the human character? Let the reviewer name the person who affirms that he "keeps all these things," and perhaps it may be truly said of the first test by which he is tried, "one thing thou lackest yet." This is unquestionably the standard aimed at by the regenerate, but they have daily to mourn over their defects, and to exclaim "what would be our hope without Christ!" The "enjoyment of security and hope" which accompanies the transition from a state of nature to a state of grace, is founded not in self, but in the Saviour; while the proofs of assurance being well grounded, are derived from an ardent love of God's law, and self-abasement at defective yet sincere obedience.

The reviewer's observations are chiefly directed against the manner and agency of what is called conversion. In order, however, to understand the subject we must define the term. It is then a turning. From what? From the creature to God-from sin to holiness- from self to Christ. This is a condition so opposite to that of man by nature, that regeneration is not too forcible a term wherewith to describe it. I would ask of the Edinburgh opponent of evangelical preaching these questions-first, does he admit that there can be only two conditions, of sin, and of righteousness?-secondly, is man a fallen creature, or is he not?-thirdly, if he is a fallen creature, is he in a state to perform religious duties, to enjoy holy privileges, and to be raised to the eternal presence of God, without some change in his condition? If it is allowed that some change is necessary, we may then enter upon the inquiry, what is that change? This he will not deny, I think, because he says, all men must be called upon to repent and amend; yet he denies altogether that spiritual amendment is "a distinguishable event in a man's life!" What is the use then of calling upon a man to amend, if he does not know when he does it! 6 Vid. p. 432 of the before-named Review.

But, it may be asked, what do evangelical preachers, generally speaking, mean by conversion? I apprehend they mean that it is a perceptible inward change of a man's mind? which leads him to God, directs him to act from God, and to live for God in Christ Jesus. The leading characteristic of this change is faith-"faith in the precept as a rule, faith in the promise as an encouragement, faith in the Mediator as a ground of acceptation."8 We are thus enabled to perform duties according to the divine rule, and thus only; for if we have not faith in the promise, our motives cannot be scriptural, and without faith in the Redeemer, we reject God's way in which alone our services can be presented to him. But with faith love is inseparably united. The light which illumines is also the vehicle of the warmth of love. Love is the actuating principle of the renewed man's actions. "There are," says an excellent writer, "many principles of action-hope of heaven, fear of hell, reputation, interest, force of natural conscience of those some are inward, some outward, which are the

8

7 Called in scripture a divine nature; the image of God; a law put into the heart; a new man; a new heart; a new spirit; a new creation.

8 Charnock.

bellows that blow up a man to some fervency in action; but the true fire that contributes a heavenly frame to a service is the love of God." A supreme veneration and affection towards him pervading the mind, infusing life into the soul, and vigour into the spiritual conduct, are fruits of conversion. The understanding becomes enlightened, and the will elevated to the glorious origin of all good. The spiritual eye sees the excellence of the things of God; the ear listens to his voice; and the feet run joyfully in the way of his commandments. "Old things pass away, all things become new"-the mind, the will, the affections, the actions. As the converted man "has received Christ Jesus the Lord, so he walks in him." That which is implanted in the nature is imprinted on the life. Religion in the heart is the result of a translation "from death unto life."9 As whatever came to us from the first Adam is mortal, so whatever comes to us from the second Adam is vital, animating the faculties of the soul as the faculties of the soul quicken the body. Hence the expression of St. Paul, "body, soul, and spirit" becomes intelligible; and the new birth-for, remember, no one can deny the scriptural phrase born again—is found not to be a mere figure, but a real change.

9 John iii, 14.

Let the Scotch reviewer know that its subjects are not "hypocrites." Hypocrisy is the shadow of christianity; conversion is its living, illumined substance; hypocrisy is a form, piety is a power; hypocrisy is a piece of art, regeneration is a new nature, and, according to the word of God, essential to salvation.

But in the article, parts of which I am now endeavouring to controvert, objection is made to the statements of evangelical preachers as to the "agency" by which conversion takes place. "They," says its author, "never cease maintaining that man can do nothing for himself, and that regeneration is altogether and entirely the work of the Spirit." From this he draws the inference "that, if a man can do nothing to save himself, he is damned for not doing what he cannot do ;" and then he asks his old question with an air of triumph, "is this consistent with the divine justice?" Are we not then to acquiesce in those depths of infinite truth, which cannot be fathomed by the short line of human reason! What presumption is it thus to try divine justice by our imperfect judgment, and to reason upon the infinite prerogatives of Deity as upon qualities in man!—an error to which by the bye, much sounder writers than this reviewer have been too prone. All we have to do