had assigned him, and knew of no higher enjoyment than the prosperity of his interest; would a promise of assistance on the part of the parent encourage sloth and inactivity in the child? Such a sentiment is a libel on religion. Were it to prevail in heaven, it would freeze every heart, and close every song, and revive the storms and contentions of our world! With regard to the impenitent sinner, this doctrine, as we have described it, cannot have an improper effect on his mind. The promises of God, which relate to perseverance, must destroy the hopes of such as live in the allowed practice of sin. They must be convinced, that if they have apostatized, they never were the children of God. This was the inference the Apostle drew from the apostacy of some who had made a profession in his day. "They went out from us, but they were not of us; for if they had been of us, they would, no doubt, have continued with us; but they went out, that they might be made manifest, that they were not all of us." a Park Street Lectures.-Edwards' Works.-Toplady.

SECTION XIII.
Means of Grace.

Q. What are the means of grace?

A. Every thing that is instrumental in conviction, con version, and sanctification; such as the preaching of the gospel, reading the Bible, reflection or meditation, instruction of children, and prayer.

Q. What evidence have we that God is pleased to work by the use of means?

a 1 John ii. 19.

A. It is evident, it may be seen first, from the command of God. We are commanded to "Preach the gospel to every creature," to "Search the Scriptures," to "Examine ourselves," &c. We can form no conception of any other object to be accomplished by these means. This is the object of their appointment, as it is expressed in the Scriptures. The gospel is to be preached that men may believe. "How shall they believe on him of whom they have not heard ?" a Children are to be trained up "In the way they should go, that when they are old, they may not depart from it." b Timothy was directed to instruct with meekness, those who oppose themselves, and for his encouragement he was assured that peradventure, God might give them repentance. c

2. The Scriptures assert in the most explicit manner, the sentiment now in question. (See question, What is the instrument in regeneration?) Besides, it would be impossi ble to conjecture for what purpose the Bible, Sabbath, or the preaching of the gospel was given us, unless it be for means of grace.

Q. In what manner must we attend to the means of grace, in order to enjoy the best prospects, that they may prove to be blessings ?

A. To give a distinct answer to this question, it will be necessary to make some remarks on each of them separately. We shall pass over the manner in which the gospel is to be preached and heard, as this is a subject often investigated in the pulpit. On the manner in which the Bible is to be read, much might be said that would be useful and important. But the limits of this work will allow us to give but the outlines of the subject.

1. While we are reading the Bible, we should cherish continually, a sense of its divine authority. We should view

a Rom. a. 14. b Prov. xxii. 6. 2 Tim ii. 25.

But the most important of all the means of grace, is prayer. If any of the duties of religion, are taught by the light of nature, it is prayer. It is a dictate of nature, that we should seek the assistance of him on whom we are dependent. It has been the opinion of some, that impenitent sinners are not under obligation to pray. For this opinion we find ourselves unable to account, unless it be taken from the declaration of Solomon, that "The sacrifice of the wicked is an abomination." With equal propriety we might infer that impenitent sinners are under no obligation to labour, because it is said that "The plowing of the wicked is sin." It is universally acknowledged to be a sin to till our fields or pursue any temporal avocation with no other motive than the gratification of pride; but no one infers from this, that sinners are not under obligation to labour, nor that their sin is not less than it would be, were they to neglect it. And if, while they have no better motives, their labour may be the means of good; why may not prayers which are offered with improper motives, be the means of good? If a sinner attempt to call on the name of Jehovah with a determination to retain his impenitent and unhumbled spirit, it would be nothing better than the most impious mockery. But if he come before him with no other spirit than that which is often produced by fear, the very attempt of itself, whatever may be his motives, may be a powerful means of bringing him to repentance. As it brings before his mind, the character of the Deity, he necessarily becomes more solemn and conscientious. It is here that the sinner often makes discoveries of the wickedness of his heart, to which he was before a stranger, and which bring him helpless and trembling to the arms of his Redeemer. But as a conclusive argument, that sinners are under obligation to pray, it be observed that it would be a strange process of reasoning, by which we would prove that sin, or impenitence,

may

will release a man from his duty. Were he as perfect as the angels in heaven, it would be his duty while in this dependent state to pray. If we suppose, that sinning against God,

has released him from this or any other duty, it would be virtually adopting the strange opinion, that sin may work its own atonement. On the subject of secret prayer, but few observations will be made. The man who does not believe himself under obligation to perform a duty as particularly, and explicitly described as this, cannot be a believer in the Bible. a It may, however, be remarked, that not a little depends on the manner, in which this duty is performed. It is believed, that if we habitually make it the first employment to which we turn our attention in the morning, we shall not only receive more enjoyment during the performance, as the mind will not be crowded with other objects; but the effects which it will leave, and the influence it will exert on the mind through the day, will be far more visible and important.

The same reasons evidently go to show the importance of visiting the closet frequently. In this way, an ascendency of spiritual thoughts and of spiritual influence over those that are worldly, will be maintained in the mind.

Q. What evidence have we that family religion, such as reading the Bible, prayer and religious instruction, is the du ty of all parents?

A. The first argument which we would adduce, is drawn from the relations which the different members of a family sustain to each other. If there be such a thing as moral obli gation in existence, it always attends the different relations in life. It is an inference obviously deducible from the light of nature, that, as children are dependent on their parents, it is the duty of their parents, by their example, and in every other way in their power, to endeavour to promote the best

a Mat. vi. 5, 6.

interests of their children. This, we trust, we shall be able to show, cannot be done, without giving them a religious education. As every family has a combination of interests, nothing can be more reasonable, than that they should be taught to worship God in that capacity.

2. Stated religious worship in the family, is the best method to communicate religious instruction. There is no influence which is as powerful on the minds of children, as that of parental example. In what manner can we plant an impression on the minds of our children so deep and lasting, that there is an invisible and Almighty Agent, whom we fear and reverence, as by statedly bowing before his throne, acknowledging his grace, and pleading for his mercy? From what can they learn, that this is our opinion, while we neglect this duty? How can we, in any other way, so well teach them that they are dependent and dying creatures, and that they live on the mercy and compassion of God? When they hear these things feelingly and sincerely acknowledged, they have a better evidence, that we believe them, and one which will more lastingly affect their minds; than it is possible to afford them in any other way. Now let every parent seriously ask himself, whether it is a matter of little conse quence, that his children should know that they are depend ent on God, that they are sinners, and as such are going to his bar? Can he be willing, while he must be sensible that he is continually teaching his children by his own example, that which is comparatively of no consequence; to let them remain ignorant of the immortality of their natures, and the fearful and righteous destiny that awaits them? While he is anxious to make them comfortable and respectable in the present life, will he feel no interest in their welfare beyond the grave? In what way is it possible for parents to manifest an affection so rational and endearing, and one that is so likely