who do, are those who when a duty of one kind is plainly set before them, always prefer a duty of a different kind, or who when a harder duty is incumbent upon them, always prefer an easier and pleasanter one of the same kind. Among them are those who will not act at all if they cannot carry out every jot and tittle of their own designs, or who will wait all their lives for a great opportunity while Providence is placing lesser ones in their way daily.

But in whatever way it may be manifested, this over-nicety and fastidiousness in the choice of duties is rebuked both by the letter and the spirit of the passage. When Providence allows us to choose the duty to which we will put our hands, it is right to do so. We ought then to use our liberty. We may legitimately consider not only our abilities but even our tastes and predilections. It is not wrong then to gratify them. But most men find that duties are often imposed upon them by Providence, of a kind, and in forms which they would not choose, and for which they do not always feel themselves well suited even. Yet, if wise, they neither question nor refuse. They hold their own preferences in abeyance. The clear call of Providence is regarded as sacred and imperative, and they feel it to be the dictate of wisdom and right-heartedness to obey. It is thus often with the christian. He is called to speak where he would prefer to be silent-called to give where he would prefer to lay by called upon to lead where he would prefer to follow, called to labour for others, where he would rather be ap. propriating for his own comfort. But he puts aside his wishes and preferences. He knows that it is the lot of his hand to find, of God's hand to place, and "whatsoever his hand finds to do," in the shape of duty, he feels it his bounden obligation to perform. He copies in a humble degree and applies to humbler matters the example of

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his Lord and Master, who, "pleased not himself," and who said in reference to that overwhelming yet needful duty with which his course of sorrow closed, "If it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." And thus should it be. "Whatsoever thy hand findeth to do," do it, whether little or great, whether pleasing or painful, whether attended with present reward or not, with seeming danger or safety. Is it to pluck a bramble? Pluck it! Is it to gather a sweet-scented flower? Gather it! Is it to give a disciple a cup of cold water in Christ's name? Give it! Is it to save a soul from death? In faith and prayer attempt it.

3. As opposed to a procrastinating spirit.

There are varieties in the mode in which this spirit is shewn. Some never get any nearer performance than the moment of purpose and promise finds them. All their mental energy is expended in this inward act, and outward expression of it. To. morrow may be the time fixed for the performance of the duty, but when it arrives it is to-morrow still. it may be the next hour, but the next hour is as far as its predecessor from the accomplishment. Such only purpose and promise.

Or

But there are others who bid much fairer for performance, of whose preparatory movements. the issue is yet the same. They do a great deal, but after all, have not effected the thing to be done. They think, they plan, they muse, they dream. It is needful, doubtless, to have a scaffold in order to build, and the larger the building the larger the scaffold which will be necessary. And these are admirable scaffold builders. You cannot but augur from such preparations a mighty edifice. What must that be, to which such a framework is necessary? Yet days and months elapse, and there is the scaffold still, naked and bare,

with nothing to spoil its clear outline. Not a great deal more energy than that already expended, would have sufficed to complete the building. It is but a form of procrastination at best, a compromise between idleness and diligence.

The spirit of this passage is by no means opposed to careful deliberation before action. Without this it must often be abortive. There must be ideas as well as action. But it calls for all the promptitude possible, and for prompt action. "Whatsoever thy hand findeth to do, do it," Do not think merely, or plan, or purpose, or promise, but Do. Let thought be but a strong link between the present resolve and the deed. Do not go up to it merely, and round it, and then away from it, but enter upon it. Neglect not the provisos of prudence, but by all means begin. Strike while the metal glows fresh from the furnace of opportunity. "The sooner the better.'

4. As opposed to a fickle and unpersevering spirit.

"Well begun," says a familiar proverb, "is half done." This is not always true, and if it were, it should not be forgotten that things half done are for all practical purposes wholly undone. They might as well have been untouched. Yet how many are there who are too deficient in steadiness of purpose and perseverance to carry through what they begin. "Unstable as water, they cannot excel." These get further than the scaffold; they begin with great ardour to build. But the top-stone of their building is never brought forth. It receives no greeting but that of derisive laughter. They eagerly put their hands to the duty which they find, and that with a firmness of grasp which promises well. But the energy is that of spasm and not of real strength. By and bye that firm clench is relaxed and the duty falls, to be seized afresh no more. A fickle mind, or a cold heart, or a will want

ing in sturdiness and discipline, or all united, are concerned in this inconstancy.

From this spirit also our text must be regarded as an emphatic dehortation. That which thou findest to do, it cries "Do it," and to begin without carrying through thine undertaking is not to do it. Not that with the best and most persevering endeavours thou shalt always necessarily succeed or prosper to the full extent of thy desires. Thy swiftness shall not always win the race, nor thy strength gain the battle. Yet all the higher ends of duty shall be answered both to thine own spirit and to the souls of others

if thou but persevere to the end. Then "do" it. Touch not the Jordan and shrink from its chill waves, but cross and carry through the ark of the Lord. Talk not long of your undertaking as a future or as a present thing, but speak of it as done. Display the ensign of victory. "Better is the end of a thing than the beginning thereof."

And why this energetic activity, this ready, "willing mind "-why this promptitude and perseverance? Because, says the preacher, "There is no work nor device, nor knowledge, nor wisdom in the grave whither thou goest."

This consideration, solemn and affecting at all times, should be felt to be especially so at the commencement of a new year. For a large part of our life is but a margin of blank and waste; and of the inner space which is available for the higher and spiritual ends of existence, one year is a large and important portion, And another year with its numerous divisions and subdivisions of time has fled, bringing us so much closer to the common goal, leaving us so much nearer the grave whither we are going.

And how far distant, reader, is the grave from thee? True, thou hast not prescience nor prophetic foresight whereby to answer this question. But thou mayest" number thy days " not

ON THE

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Then, art thou doing life's great work-serving God in faith and holiness "in the Gospel of his Son ?" If so, press onward, persevere. But, perchance thou hast not yet put thy

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Fulham Place, Paddington.

The word atonement is used only once in the English New Testament. It is however a word that is frequently employed in religious conversation, and in the christian ministry. But though the word is used only in Rom. v. 11, the doctrine that, in religious conversation, it is intended to represent, is frequently referred to in the scriptures of the New Testament under other expressions. It is indeed the great doctrine that is interwoven in the whole texture of the new covenant. It refers in familiar conversation to the sacrifice of Christ for the expiation of sin.

That such sacrifice is frequently referred to in the sacred writings cannot be disputed. It is prominent in all the inspired epistles; but especially in that to the Hebrews. As there is no visible sacrifice in christian worship, heathens and Jews who had been accustomed to such sacrifices might think this a material defect; but in this they would be mistaken, for we too have an altar. And the reason why the fire is not visibly burning on it, and the blood continually flowing from a succession of sacrifices is, that the all-perfect offering of the Lamb of God has put away all sin-offering by the sacrifice of himself. The perpetual recurrence of sacrifices intimated their imperfection and insufficiency to expiate sin; but the christian sacrifice, from its infinite perfection,

He

Evident as it is that the Scriptures teach that the death of Christ is a real sacrifice of atonement for sin, it is important distinctly to consider to whom this sacrifice is presented. All sacrifices for sin are professedly presented to the Deity, to God. is perfect in himself, and is universally considered as the guardian of holiness and justice. Hence sacrifice in expiation of sin is offered to him, to satisfy his righteous demands as the moral governor of the universe, and to avert the punishment of sin which his justice would otherwise inflict on the guilty. "If thou wilt offer a burnt offering, thou must offer it to the Lord.'

"Christ loved us and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savour.

It should ever be borne in mind that this sacrifice, all-perfect and efficacious, while it is presented to God, is of his own providing. Sinful man had no means by which to compensate for his rebellion against divine majesty and justice. Had he been ever so willing, he was without strength to atone for his transgressions. "To expiate his treason he had nought left But to destruction sacred and devote, He, with his whole posterity must die;

Die he or justice must: unless for him
Some other able, and as willing, pay
The rigid satisfaction, death for death."

In this extremity God spared not his own Son, but delivered him up for us all, that by his obedience unto death, God might be just and the justifier of him that believeth in Jesus. Whatever thoughts may be entertained of this plan of human redemption, it is manifestly that which divine revelation proclaims, and in it, there is no reason to question that God hath abounded towards us in all wisdom and prudence.

Let us now consider what is the bearing and tendency of this sacrifice of atonement. We have noticed that it is offered to God. For what purpose can this be? What other conceivable design can it have, as a real sacrifice, but to expiate sin, to atone for human guilt, to satisfy divine justice, and to open a way in which the ever blessed God may, in harmony with all his glorious perfections, be propitious to man? The Scriptures, I apprehend, teach us to distinguish between the paternal and the rectoral character of the Most High; or, in other words, to think of him as the kind Father of man, providing in pity and compassion for his present and everlasting welfare, and as the just and holy lawgiver requiring that eternal justice should be held sacred and maintained inviolate. To harmonize these two

When my esteemed friend, Mr. Kid. dall, says, (see Repos. for Dec., 1852,):"The notion of a reconciled God has no place in my code of faith;" I understand him as merely objecting to this form of expression. I submit that reconciliation does not necessarily imply previous enmity or malignity, but simply anger or of fence. Two persons may be angry with each other, and stand apart, while neither has enmity against the other; but both may, in their private thoughts, desire that friendship might be restored between them; when this takes place, is there not a mutual reconciliation? Now, Mr. K. holds that God is angry with the wicked every day, yea, that he hateth all the workers of iniquity; but that, when the

characters in the salvation of man, who had broken the law and offended against divine justice, God gave his only begotten Son to die, that he might magnify the law and make it honourable. Through this medium, by this divine expedient of an all-perfect sacrifice for sin, he is a just God, and yet a Saviour. The effect of the christian sacrifice of atonement then is to render the divine Being reconcilable to all for whom this sacrifice is prescribed, and actually reconciled to all that avail themselves of its benefits, by believing or trusting in it.*

In further illustration of this doctrine, and to shew that it is no strange or novel representation, the reader is requested to observe that on Heb. ii. 17, Dr. Whitby remarks, "That the sense of the words rendered, 'to make reconciliation for the sins of the people,' is to propitiate the Deity for them. This sense the words require, for Christ is here said to be a faithful High Priest in things pertaining to God, that he might make atonement surely to him. This Reconciliation,

Dr.

therefore, must respect God. Ridgley, in his Body of Divinity, says, "God might have refused to save sinners, and then there would have been no room for satisfaction to be given to his justice. But since God designed to be reconciled to his people, and to bring them to glory, we cannot but assert the necessity of satisfaction

wicked turns from his iniquity, lays aside his enmity, and is reconciled to God through the sacrifice of Christ, God's anger against the sinner ceases, and mutual friendship is restored. While the sinner was in enmity, God, as a father, loved and pitied him; and in proof of it gave his Son to die for him; but surely it cannot be said that he was in a state of friendship with him. Though the phrase, to reconcile God, does not occur in the Scriptures,` the thing is implied in every passage that speaks of atonement or sacrifice offered to God, inasmuch as this offering is to engage his mercy and grace to man. Through such a medium alone have we any encouragement to draw nigh to God in prayer, and hope for his gracious regard.

thereto." Limborch says, "Divine love had some measure of justice in it, which consisted in this: that God, perceiving mankind lapsed into sin, and under the condemnation of eternal death, was pleased to pardon man and to be reconciled to him, by means of an expiatory sacrifice, without which he would not receive sinners into his grace and favour." With all this accord various statements of that prince of divines, John Howe. "The blood of Christ," he says, 66 was shed at last as the blood of propitiation, of a reconciling sacrifice, to reconcile God's justice to us, and thereupon also, having made peace by the blood of his cross to vanquish our enmity, to reconcile us who were enemies in our minds."..." Thus God becomes reconciled to sinful man, (not to every one, but to them that sincerely repent and believe) in a just, regular, and orderly way most becoming his excellent Majesty. For though he forgive sinners that had affronted him and rebelled against him, yet it is not without a sacrifice, and that of his own Son, a sacrifice of infinite value; most be coming his grace and mercy, for that sacrifice was of his own providing.".. "We come now (having thus far seen how Christ's dying on the cross works God's reconciliation to us,) to show, also, how it brings about our reconciliation to God. Though God is not actually reconciled to us before he hath disposed our hearts to be reconciled to him, yet the foundation of his being reconciled to us is first laid in the death of his Son, or in the prospect and foresight of it; before there can

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be any disposition on our parts to such a reconciliation." Now a sacrifice is offered to God only, not to men, and being for reconciliation, must principally and in the first place, intend the reconciling of God to us; though it secondarily hath its great use in reconciling us to God also."... "Though our reconciliation to him is no cause of his reconciliation to us, yet. (according to the method which he hath settled, as most agreeable to his glorious majesty, to his pure holiness, his hatred of sin, the justice of his government, and the truth of his word,) we cannot say he is actually reconciled to us, till we are reconciled to him. It may be said he pities us before, and is upon gospel terms reconcilable to us, not that he delights in us, or is reconciled."..." Such as have been reconciled have been brought by believing to apprehend God's reconcilableness to them in and by his own Son. Therefore, if ever thou hast been or shalt be reconciled to God, as thou hast not been left to a stupid insensibleness of thy former wickedness, so thou hast been kept from sinking into an utter despair of God's mercy; thy reconciliation is brought about by thy believing his reconcilableness." "-Howe's Tuo Discourses on Reconciliation between God and Man.

With sincere christian esteem and affection for Mr. Kiddall, who has drawn forth these additional observations, I commend this very important subject to the attentive consideration of the reader. J. J.

March, Dec. 7.

Ir may be truly said of Neander, as he has of himself so finely said of Luther, that old age had come upon him prematurely, "by reason of his many labours, the manifest troubles which raged around him, and his

sickness." He was still, however, as assiduous as ever in the discharge of all his duties, bearing down encroaching infirmities by the force of an indomitable will, which could brook no intermission of his appointed work.