such change we should labour under a sort of natural unfitness to enter into the kingdom of heaven.

According to the voice of antiquity, and by the explanatory statement in the first part of the Homily for Whit. Sunday, we must obviously understand the phraseology of our anglican baptismal offices. In the judgment of charity, it is hoped and presumed, that the inward grace attends upon the outward sign: but, when our reformers, like the early ecclesiastics, descend to the strictness of explanation, they then teach us, that a baptised individual may, nevertheless, still need to be spiritually regenerated. I may add, that precisely the same doctrine is consistently taught in our twenty-fifth Article. It is there declared, equally and alike, of BOTH the sacraments, that, in such only as WORTHILY receive the same, they have a wholesome effect or operation, but that they that receive them UNWORTHILY purchase to themselves damnation. I have little donbt, that, in respect to the sacrament of baptism, our reformers had here specially in their eye that case of Simon Magus, which was commonly produced in evidence by the ancient ecclesiastics. The analogy of the two sacraments is perfect. Whether in Baptism or in the Eucharist, the outward visible sign may be given without any communication of the inward spiritual grace. From this doctrine the Church of Rome, in her theory of the opus operatum, has departed : but it was the doctrine of the primitive Catholic Church, and it is still the doctrine of the reformed Church of England.

F

No man can be happy in the company of those, whose views and pursuits are totally dissimilar to his own. They must either conform to him, or he to them, before they will be able to associate together. He, that is uneasy in the presence of the pious upon earth, can never derive any pleasure from spending an eternity with them. The joys of heaven are described as purely spiritual; so much so, that even the very best of men, in their present imperfect state, are unable fully to comprehend them. An intimate communion with God, an intense degree of devotion, a peace of mind which passeth all understanding, an entire coincidence of their will with the will of God, a never-ceasing round of praise and thanksgiving, are proposed to the servants of Christ, as their stimulus here and as their portion hereafter. But, if a man have no relish for any of these enjoyments, even Paradise itself would be no Paradise to him. What excited the highest pleasure in others, would produce in him no other sensations than those of weariness and disgust. His soul would

sicken at the view of that happiness, which he was incapable of tasting; and, like the fabled Tantalus, he would starve in the midst of plenty. On these grounds it is, that Bishop Reynolds somewhere remarks, with no less beauty than justice, that the man, who is weary of a single sabbath upon earth, can never derive any satisfaction from the observance of a perpetual sabbath in heaven. Every faculty of the soul must receive a new tendency; the image of Satan must be gradually eradicated; and the image of God must be planted in its stead: or we can never expect to enter into the kingdom of Christ.

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IV. It may perhaps be asked, who then can be saved? For where is the man, whose will is in so perfect a state of conformity with the will of God, as to experience no inward resistance, no internal struggles, when obeying the divine commandments? Where is the person, who possesses such a degree of heavenlymindedness, as always to prefer the prospects of happiness in another world to the certainty of present gratification in this?

I readily answer, that no such character exists on this side of the grave; nor are we to expect, that any such ever will. The deeper insight a man acquires into his own heart, the more deeply will he be convinced of his inveterate corruption and manifold infirmities, the more bitterly will he bewail his sins and lament the perverseness of his will and affections. Here we are not to expect any thing more, than the beginning of the spiritual life: the consummation and perfection of it is reserved for a richer soil and a more genial climate. The taint of original sin remains even in them that are regenerated*. The spirit, indeed, may be willing; but the flesh is weak. In the bosom of every true Christian, there is a never-ceasing conflict between two principles diametrically opposite to each other. His renewed heart wills to serve God: but his corrupt nature resists, and fights against his better inclinations. Such will necessarily be his condition, so long as he remains a member

* Art. IX.

of the church militant. Nothing will terminate the warfare, but a translation into the church triumphant *.

1. St. Paul has left us upon record, for the edification of Christians in all ages, a very lively and affecting description of this contest between grace and nature.

That which I do, I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law, that it is good. Now then, it is no more I that do it, but sin that dwelleth in me. For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would, I do not; but the evil which I would not, that I do. Now, if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the

Quamdiu vivis, peccatum necesse est esse in membris tuis. Saltem illi regnum auferatur, non fiat quod jubet. Aug in Johan. Tract. 41.