first disciples of our Saviour were far higher, and more ardu ous, and their trials far more severe, than Christians, as such, are at the present day called to suffer and to perform. The necessity of this change was declared by our Saviour and his apostles; and in addressing the first believers it was spoken of as an event which had taken place. But this language, having been disjointed from its proper application, is suppos ed to have had reference to all believers in all future ages, to men born in Christian countries, and educated as Christians; and to declare and imply the necessity of an entire change of character, at some period of life, in every one, in order to his becoming a true Christian. This change has, further, been regarded as not in any degree to be effected by the individual who is the subject of it, but as produced by the immediate act of God. And in order to afford an occasion for it, it has been believed that men are born with natures so depraved and impotent, that before they are, figuratively speaking, born again, they are unable to perform what God requires them to do. The notion of such a change of character has, certainly, no support in the teaching of our Saviour and his apostles; and in a future age men will wonder, that in our times we had to contend against such opinions. They will especially wonder, that a system, of which such doctrines make a part, should have usurped the place of Christianity.

But there is another view to be taken of the subject we have been discussing. We have seen what a change of character was required in the first converts to Christianity. It was solely to effect this change, that the motives held out by Christ and his apostles were directed. The only object of his ministry or theirs was, "to purify a peculiar people zealous for good works," made free by the truth, trusting in God with filial devotion and love, rejoicing in the midst of persecution and affliction, and separate in their habits, hopes, and purpo◄ ses from the world around them. The great principle in the formation of this new class of men, that which was relied upon to produce this new aspect of human nature, was faith; or such a practical belief in "things unseen and eternal," as should make their influence prevail over "things seen and temporal." The motives appealed to were all drawn from

our relations to God and to eternity. "Blessed are ye," said our Saviour," when men shall revile you, and persecute you, and say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven." But how was the principle of faith to be brought into operation? How were the affections and hopes of Jews and Gentiles to be wrenched from the objects of this life, and fixed upon those of eternity? How were they to be purified, elevated, and changed into new creatures? Certainly, by no agency or means which could have been used by a small number of Jews, unless God had been with them. Certainly, the design of "this work was of God and not of men." Certainly, the character of our religion, viewed in contrast with the character of those to whom it was addressed, and the effects which we know it produced, demand the belief of its miraculous origin, and of all those displays of miracalous power which are recorded of Christ and his apostles.

I will observe but on one more topic. It is true that there is no ground for regarding men at the present day as, all, proper subjects of a change similar to that which took place in the first converts to Christianity; and still less are we to suppose the necessity of a change of man's nature as it is formed by God. But there are, without doubt, many, in every Christian country, whose religious and moral state is wholly unlike that required by our religion. To them the words of our Saviour may be applied in all their force, "Unless ye be born again, ye cannot behold the kingdom of God." The subject is a most serious one, but this is not the place to enlarge upon it. For ourselves, if, through the blessing of God, and that parental care, which is the most striking emblem of his providence, our minds have unfolded under the constant influence of Christianity, still we have much to do. The duty of continual improvement is one of which we shall feel the obligation, in proportion to the advances we have made. "I forget," said the chief of the apostles, "the things which are behind, and press forward to those which are before."

BY REV. EZRA RIPLEY, D. D. CONCORD, MASS.

ON THE BIBLE METHOD OF BECOMING

RELIGIOUS.

PROVERBS, II. 1, 2, 3, 4, 5, 6.

My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding: yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasure: then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding,

THERE are some passages of the sacred scriptures, which appear to contain, in miniature, a complete system of religion. This may be thought true of the verses but now read. Were this truth duly regarded and well understood, it might be highly useful; as it would aid us in discovering the beauty and excellence of the holy writings, and in viewing revealed religion in a condensed form. This might often supersede the necessity of much time and labor in examining and comparing various passages, some of which stand apparently in opposition. Any method that would facilitate a rational and impressive view of the bible, and of the reasonableness and importance of the religion it enjoins, must be desirable and interesting. There is, it must be conceded, a great and criminal neglect of the bible by a large portion of the community. Ignorance of its contents, and of the reason, grace, and importance of the religion it teaches, is the natural consequence. All agree in the propriety and even necessity of

careful attention and a considerable time in gaining the knowledge of a profession, and even of ordinary arts and business; and yet there are more than a few who appear to suppose that religion in theory and practice, or a religious character, may be acquired without much serious attention or persevering exertion. They patiently spend months and years to learn a few languages, or the principles of a science, and yet seem to expect that they shall, or may, become truly religious and qualified for heaven, without devoting their mind and time to the subject. This is an opinion at once groundless and injurious. This sentiment I would oppose, and at the same time point out a bible method of becoming religious; in other words, a method of acquiring a truly religious character. To this purpose my text is adapted.

There is evidently stated in the text the matter of duty, the manner of performing it, the object to be obtained, and the reason and cause of success. The matter of exhortation, or the duty enjoined, is expressed in the words, My son, if thou wilt receive my words, and hide my commandments with thee. The manner of doing is thus described, So that thou incline thine ear unto wisdom, and apply thine heart to unstanding; Yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasure. The object to be obtained is in these words, Then shalt thou understand the fear of the Lord, and find the knowledge of God. The reason and cause of success are contained in the last verse, For the Lord giveth wisdom out of his mouth cometh knowledge and understanding.

Here we see a method of becoming truly religious that is intelligible, rational, and evangelical ;-a method that presupposes our reasonable nature and probationary state, that calls into action our moral powers, imposes the use of appointed means, requires dependence on the grace and blessing of God, and ascribes to him the glory of success and final salvation. To these particulars I shall speak, notice some inferences, and make application.

But let me first observe by way of explanation, that the words wisdom, knowledge, and understanding, in this place, ap