Gospel? Let the Apostle determine. "The grace of God, which bringeth salvation, hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;" so that not only do those fail of the grace of God, who are remarked in society for the flagrancy of their sins, so that there is no specious pretext for their conduct, but the description applies to all who do not live soberly, righteously, and godly; all whose lives are contrary to those rules of Christian holiness which it is the object of the Gospel to enforce.

3. And hence, another class may be mentioned; for though there should neither be professed contempt, nor even immorality of life, still there will be a coming short of the grace of God, if there be not true conversion and sanctification of soul. In order that the fruit may be good, it is necessary to make the tree good: where the heart is corrupt, such must assuredly be the practice. In the opinion of the world, the conduct may be deemed worthy of praise rather than of condemnation; but if it be not founded upon the influence of God's Holy Spirit in the soul, in his sight it is defective and unholy. There can be no scriptural holiness without devout and grateful affections toward the Lord Jesus Christ, and faith in his name; and wherever these exist and flourish, they will be followed by a hearty obedience to his will. By virtue of the union of the branches with Christ, the true vine, they will bring forth much fruit to the praise and glory of God.

The Apostle had probably in his view, while suggesting this admonition, not merely those who never in any measure experienced the renewing and purifying operation of Divine grace, but those likewise who fall from their stedfastness and are guilty of apostacy. To this subject he frequently adverts: being not more desirous to bring men into the right way, than to keep them in it.

Thus, in exhorting the Galatians "to hold fast that liberty wherewith Christ had made them free," he warns such among them as looked to be justified by the law, that they were fallen from grace; and demands of them, "Are ye so foolish? having begun in the Spirit, are ye now made perfect in the flesh ?" Hence his earnest entreaty to the Corinthians, that they would not receive the grace of God in vain ; hence his caution to the Hebrews, "Let us fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it;" and again, "The just shall live by faith; but if any man draw back, my soul shall have no pleasure in him." All these passages, and others of a like kind, were meant to guard us from the dangers of apostacy, and of eventually failing of the grace of God; despising those final and eternal blessings, which it was the purpose of God, in the revelation of his Gospel, to make known and to communicate.

Having now seen something of the evil to be avoided, let us proceed to notice,

Secondly, the necessity of taking diligent heed for this purpose.

1. The necessity may be shewn from the general condition of those who profess and call themselves Christians. Of the multitudes who constitute the visible church of Christ, who profess his religion and call themselves by his name, how few comparatively are under the abiding influence of the Spirit of Christ! How worldly are their dispositions! How little concerned for eternal things! How prone are they to follow their own inclinations rather than the precepts of God's holy word, and to set their affections upon the things of this world, rather than upon those above! If we take the Holy Scriptures as a rule of judgment, and in them we have the only true guide, what must be our conclusion, but that the great majority of Christians, so called, are destitute of the sanctifying energy of the

Holy Spirit and appear in the way to fail of the grace of God!

2. The importance of looking diligently to this point, will be further seen from the fact that without great care we certainly must fail.

For, consider the depravity of human nature. We are born into the world with a "heart deceitful above all things, and desperately wicked;" and we take counsel from this deceiver: counsel, which, if implicitly received, will keep us at a distance from our Redeemer, and make us strangers for ever to his grace. Is there not need, then, to look diligently into this matter? Will not the thoughtless and the careless be necessarily the victims of its deception? And is it not important to be upon our guard against this unsuspected and treacherous enemy? So clear is this point that, according to the statement of the wise man, "he that trusteth his own heart is a fool."

We may further mention the customs and allurements of the world. How apt are we to follow a multitude! how ready, more especially, to deem the conduct of the more respectable part of society, although manifesting in no degree the Christian character, and founded in no just sense upon the principles of Scripture, as an excuse and sanction for evil! And, for the most part, we suspect no error in this judgment. We repel the intimations which whisper to us that this is not religion: we regard as illiberal and unjust the notion that such Christians may after all be Christians only in profession: and unless we look diligently into the subject, we never suspect that these men can possibly be destitute of the favour of God, or fail of his grace.

And to involve us more deeply in these erroneous views, and to retain us in this ignorance, no device is wanting on the part of that malignant spirit which worketh in the children of disobedience. Persons are apt to speak of his operations, CHRIST. OBSERV. No. 338.

:

as of something more figurative than real but the Scriptures describe them as having a powerful and extensive efficacy: as in league with an evil heart, and an evil world, and exercising over the great body of mankind an authority which converts them into his slaves and vassals. It is not merely that they do his works; but he rules in their hearts: he secures on his side their impressions, their thoughts, and their desires: if any good seed have fallen upon the soil, he takes it away: and without more diligent attention than men generally pay to the subject, and more determined resolution than they commonly exhibit, they continue in that servitude, and the grace of God is proclaimed to them in vain.

So sure, then, are we, without great caution, to fail of the grace of God: and what are the consequences of this failure? I might mention the evil effects upon others, to which the Apostle alludes in this chapter; but I confine myself to the individual himself. To fail of the grace of God, is to fail of pardon and peace and joy; of support in life, and hope in death: it is to lose the soul; it is to have no part in the resurrection of the just, no share of the felicity of the righteous; but to be doomed to the second death, to that worm that dieth not, and the fire that is not quenched. And do not these considerations attest the necessity of looking diligently to this matter? Is it possible to bestow upon it too much attention, to be more careful, more considerate, more earnest than the case demands? Is a slight and superficial inquiry to be deemed sufficient,

when interests like these are involved in the issue of it? We go on, therefore, to notice,

Thirdly, the means to be pursued in order to fulfil the admonition, "Looking diligently, lest any man fail of the grace of God."

What, then, is to be done to guard against this hazard?

1. Get a right sense of the value

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of the blessing. Be not satisfied with a merely formal acknowledgment of its excellence; but meditate seriously and devoutly upon the benefits which it offers: upon the infinite price at which they were procured : upon that love and mercy and goodness, which shine forth in every part of this wonderful revelation, and upon the gracious provision which has been made for your welfare, both in time and in eternity. Are we not apt to look at these things rather under a general and incomprehensive view, than in a way to bring the subject home to our feelings and consciences? Are we so well acquainted with the records of eternal truth, as to perceive the suitableness of this Gospel to our own case, the state of hopeless misery to which we were reduced for want of it, and the privileges and prospects to which it is intended to raise us? Were this knowledge duly cherish ed in our hearts, so that we could rightly appreciate the greatness of the blessing proposed to us, with what diligence should we strive to make our calling and election sure! 2. In the next place, be careful to make a diligent use of the grace already imparted. God is pleased to bestow his grace upon us, not that we may hide it in a napkin, but that we may convert it to use : that we may improve it to a wise and holy end. If he have given us any measure of faith, any enlargement of heart, any consolations of the Gospel, any hope of immortality, that we may act in conformity with the mercy thus imparted, and the supply of the Spirit which has been vouchsafed to us. If you are placed under circumstances of trial, let it be seen that your trust is in God: if you are called to do good, let your Christian zeal have its full operation: suffer not worldly or selfish principle to impede and obstruct it if you have to endure the cross, contemplate the joy set before you, and cease not to present yourselves a

willing sacrifice, holy, and acceptable unto God.

3. It is implied in these observations, but it deserves a distinct notice, that you must pray earnestly for the continual aid and guidance of the Holy Spirit. Whilst watching over your thoughts, and words, and works, and looking diligently with all care and circumspection not to yield to the suggestions of an evil heart, or to the corrupt example of the world, or to the devices of your great enemy; you must be conscious that your success in every part of the Christian course depends upon the influences of the Spirit of God. That Spirit is promised to them that ask it: and the weakest Christian, thus fortified from above, shall prove more than conqueror in fighting the good fight of faith. His knowledge may be limited, but here he finds wisdom: his fears may be urgent, but here is one that bids him fear not: his perplexities may be great, but here he finds a guide through all the intricacies of his way, and is enabied to contemplate the dark scene as it is shifting around him, with a firm persuasion, that all things shall work together for his good. It is by prayer that he makes his requests known unto God; and in answer to prayer are all his wants supplied.

In concluding the subject, I would very briefly subjoin one very important reflection which it suggests; namely,

That diligence and care are necessary to the Christian calling.The prevailing opinion seems to be exactly the reverse. That care and diligence are requisite in worldly pursuits, is universally admitted: but it appears to be generally sup, posed, that nothing is more easy than to secure the salvation of the soul. But what, then, can be the meaning of admonitions like that in the text? Why were the Apostles so urgent upon this subject, exhorting their hearers continually to vigilance, self-examination, perseverance; expatiating upon the difficul

ties and dangers of their vocation : calling upon Christians not to sleep as do others; but to be constantly on their guard, and to put on the whole armour of God? Why, but because it is necessary thus to act; to look diligently, lest, after all their professions of allegiance to Christ, they should discredit his cause, and come short of his rest. How then do we conduct ourselves? Do we exercise this caution? Are we earnest as we ought to be? do we run patiently the race set before us, and engage heartily in the Christian conflict? With what earnestness should we strive and watch and pray against spiritual carelessness and indolence! which, wherever they exist, are of most baneful tendency, and fatal to the life of religion in the soul.

FORM OF ADMINISTERING THE

LORD'S SUPper.

Tothe Editorofthe Christian Observer.

As the practice which our increasing population has rendered necessary in many parishes, of administering the elements in the sacrament of the Lord's Supper to more than one communicant at once, notwithstanding it is sanctioned by all the bishops in their mode of confirming, is by some persons deemed an innovation, permit me to direct the attention of your readers to an observation of Fuller, in his Church History, book VII., from which it clearly appears, that it was usual, even at the Reformation, to administer to more than one communicant at a time. Speaking of the disposal of the church plate by the king's commissioners at the period of the Dissolution, Fuller remarks, "An author telleth us that (amongst many which they found) they left one silver chalice to every church, too narrow a proportion to populous parishes, where they might have left two at the least; seeing for expedition sake, at great sacraments, the minister at

once delivereth the wine to two communicants. They conceived one cup enough for a small parish, and that greater were easily able to purchase more for themselves."

CLERICUS SENIOR.

DEFENCE OF ANTI-PEDOBAPTISTS AGAINST H. S. C. H.

Tothe Editorofthe Christian Observer.

I HAVE read your correspondent H. S. C. H.'s vision, and am happy to add, that I consider it, upon the whole, well managed; and, with one exception, I do not perceive that any of the parties noticed in it have reason to complain of being misrepresented. The writer has happily brought forward the true test by which the Christian may ascertain what is wrong in himself, or in his system. In proportion as a man can universally adopt the language of the Psalmist, "Thy word is very pure, therefore thy servant loveth it:" "I esteem all thy precepts concerning all things to be right;" he may be assured, that he is right, and will proceed aright: and just in proportion as a man shrinks from the Divine word, and is disposed to wish for additions or curtailments, he possesses evidence that some. thing is wrong and requires correction.

Having thus adverted to the general subject, I proceed to notice the exception to which I have alluded: and as my remarks are purely defensive, I rely upon your candour for their insertion. We are on the eve of times when it will be sinfully unwise for Evangelical Christians to misunderstand and misrepresent each other.

The following passage, from notes by the editor of the last edition of Gale's Answer to Dr. Wall, is submitted to the consideration of your correspondent H. S. C. H.-"The Baptists consider the whole of their case to be contained in the English

Bible; a translation of the original Scriptures conveyed to them by their opponents. While they do not shrink from an examination of their sentiments by any of the rules of sound criticism, or 'going about with the watch-candle of learning,' as Lord Bacon phrases it, into every corner' of the subject, here is that one great Light, which is enough for them and their pretensions and to that knowledge of the Divine will which may be obtained from it, they confidently look in this country for the ultimate triumph of their arguments."

Whatever may be the faults of the Baptist party, assuredly there is not a pious and sensible man among them who entertains any doubt of the sufficiency of Holy Scripture to settle the question as to the propriety of baptizing infants. H. S. C. H. is not content with stating that a Baptist must entertain a wish that some additions might be made to the word of God, in order to a satisfactory settlement of the question on his side; but he represents him as admitting "that the truth respecting infant baptism was not brought to light till sixteen centuries after the day of Pentecost;" and that the Pedobaptists" have the practice of the primitive church from the apostolic age wholly on their side."

To those who have read fairly on this subject I need not say any thing to expose the incorrectness of

such a representation. I leave the reader to consider whether it be possible that a religious party who maintain all the articles of evangelical faith, and whose leaders have been men of piety and good sense, could be guilty of such an absurdity, as to represent their cause to the world as such a baseless fabric as it would be, if, in their own estimation, the history of the New Testament from the day of Pentecost, and the Epistles, did not afford sufficient matter for its support against all majorities.

The Baptist cause, and its whole history, appears, as it were, in the Christian firmament but as a cloud no bigger than a man's hand; but, if I am not greatly mistaken, a careful observer of the signs of the times might perceive that it presages much. But I forbear to prophecy, and will conclude by reasserting, that whatever may prove to be truth in the issue, every intelligent Baptist, in the present state of things, is fully persuaded that this is an apocryphal practice; which, notwithstanding it is as it were the cement of the whole fabric of nominal Christianity, and also dear to the hearts of multitudes of the truly pious, yet, by the light of Holy Scripture, will in due time be brought to its end.

AN ADMIRER OF THE CHRIS-
TIAN OBSERVER, BUT AN
ANTI-PEDOBAPTIST.

ON ITINERATING LIBRARIES.

Tothe Editorofthe Christian Observer.

A FFW months ago, I was happy to was happy to observe a letter in the Christian Observer, requesting information concerning the best mode of conducting itinerating libraries. Having

obtained much experience on the subject, being engaged as the manager of the East-Lothian Itinerating Libraries, I submit to your readers the following queries and replies, which may suggest some useful information to persons disposed to introduce the plan into their neighbourhood. I shall also be happy to