daily path, but knows that notwithstanding he is the steadfast centre of revolving worlds. He, too, admires, while tracing the mystic dance of starry hosts, but knows that nevertheless this dance is a beauteous illusion. He. may still speak of the mazy evolutions which Pleiades, Orion, and Arcturus, with all the sister groups, perform around the starry pole, or of the sun coming forth from his chamber in the east and rejoicing like a strong man to run a race, but only in common discourse would he thus talk. For he knows that in this whole subject, what he sees with the mind contradicts what he sees with the eye, and that the real truth differs entirely from the apparent.

Now such seeming contradictions are caused by viewing the same objects from different positions. Men, in their ordinary language, expressing merely what they see, when looking from the little platform of this world, will always speak of the heavenly bodies rising, running their courses, and setting. All this is in exact accordance with what they behold from their ordinary position. But when they look on the same objects from another position, which in imagination they can assume, all such language and all such notions will be erroneous and must be changed. In one sense, and for ordinary use, the common language is quite correct; in another sense, and for another use, it is quite wrong. In one position the common language suits every purpose, but change the position, and new language suited to new ideas and new ends must forthwith be framed.

This change of language and of conception, which we have seen to follow necessarily from a change of position, is not confined to natural things, but extends to moral and religious subjects. For there is a question of the most vital importance, which has been the source of much dispute between professing Christians. Two great parties have held opposite opinions on this subject. The question at issue is, does man take any part, or what part, in the work of his regeneration or salvation? Is that great change which a Christianized man hath undergone, a change which the man himself, either in part, or in whole, either by origination or after completion, can produce.

No one can fail to observe, even after the most cursory perusal of Scripture, that while numerous passages declare, that man's salvation is entirely the work of God ; on the other hand, there are many passages which speak in the plainest manner, as if man by his own powers carried on this work. Therefore it is plain, that if any person choose to enter on the discussion of this question, with a predetermination of supporting one particular side, without attending to the bearings of the whole subject, or with any other similar unfairness of mind, that he may continue to resist every argument brought against him, without seeming to himself to be fighting against the truth. Now our text brings the two apparently opposing views of this subject directly in front of each other. It is a summing up of all the texts that can be brought forward on either side. It brings into collision, within a space no larger

than a point, all the forces which were heretofore widely scattered. If, then, there be any real contradiction between the two classes of Scripture assertions in our text, the contradiction will surely be discovered, or from it a reconciliation will be elicited. "Work out," saith the Apostle, "your own salvation with fear and trembling, for it is God which worketh in you both to will and to do of his good pleasure."

We have already seen how apparent contradictions may be produced, by looking at the same objects from different positions. The language expressive of what is seen from one position, may oppose the language expressive of what is seen from another position. Still, so far from this being any real difficulty or contradiction, when the subject is viewed in all its bearings, a complete harmony prevails. Let us, in a similar manner, view the question contained in our text, so that if all be not quite satisfied, our own minds may be set at rest.

First, The work of regeneration and sanctification may be viewed from an earthly position. The Christian may trace all the motions of his soul, all its phases and changes, from the platform of this world, or from the common ground of human nature. From this point, what view will meet his eyes? Why he will only see the operation of human motives, and the working of human powers. Whatsoever work has to be performed, the man will see human motives applied, human choice put into action, human passion

impelling, human will deciding, and just as much will he see or be conscious of the operation of these human powers, with nothing else apparently to interfere with them, as he will perceive human hands performing the work, human tongue declaring the sentiment, or human countenance giving forth the expression of approbation or disgust. Let it be the case of a sinner repenting of a long course of sinful conduct. Let the conscience be giving utterance to that awful sentence which it passeth, when man is summoned to answer for his actions in the court within his own breast. Let the inner world of man be undergoing those fearful convulsions of its elements to which it is liable, when the small still voice of God's vicegerent is felt, rather than heard to utter, that dread word which shivers into atoms all refuges of lies, just as the awful denunciation of God's wrath shall break up and shatter at the last day the firm foundations and material refuges of the external world. If it be such a convulsion of the moral elements of the soul which is seen or felt, there may appear in all this nothing more than the condemning voice of conscience, the breaking up of human pride, and the crushing of human obstinacy. Human powers are employed, human nature is wrought upon, and human passions are beheld sweeping along in tempest force.

Again, the man may behold a change come over the soul, which was lately overcast with such gloom and filled with such confusion. He may see the little world within recovering from its shocks, he may

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perceive the clouds and gloom which overcast it dispelled, the conscience appeased, and now with calm voice whispering the directions for duty; faith no longer dead or dim, but lively and bright with the light of truth; hope gilding every prospect, and gladdening the whole heart, while love moves about, seeking with unwearied energy to confer benefits on all. What does the man see in all this, but the full and blessed play of a pure and reformed human

nature.

It is quite undeniable, that they are human powers which are felt either in the full operation of a sweeping moral change, or in the active and regular performance of duty in all these cases. Man feels not any

other power putting its hand, as it were, to any part of his spiritual frame, to adjust or change that.-He feels not any such power, so as to be able to say, now it is working. "The kingdom of heaven cometh" in no such way, "it cometh without observation." So also are there many passages of Scripture, in which man is addressed as if there were no need for any power to change his nature, but as if he could do that for himself. Thus are we told to " put off the old man which is corrupt concerning the former conversation, according to the deceitful lusts ;" and just as if we could do this great work, we are immediately ordered to do a still greater --and "put ye on the new man, which after God is created in righteousness and true holiness."

The work of repentance and reformation therefore is begun and carried on in man, so far as our conscious