apostle's sermon on the day of pentecost?-or, with that of another apostle, as stated Rom. vii. 9.

Again, another phrase our author objects to, as very frequently employed: the regenerated child or children of God. This, he adds, " does not once appear in either the old or new testament." "It is of human invention." "It is also very doubtful in point of correctness." It will excite no surprise, that in objecting to the phrase, he should describe so accurately the prominent features in the character of infidelity, when it is known that the ground of his objection, is a positive denial of the eternal union of the church to Christ. After his rejection of the ground work of all practical godliness,' he without any scruple or qualification adds, on the nature of regeneration, "it is a new creation, and makes persons what they previously were not. A sinner who by nature was a child of wrath, "when regenerated, becomes a saint and a child of God.' Having already stated at length this leading article of the faith of the Lord's people,-for an attempt to prove the truth, would be seeming to doubt the whole testimony of scripture,-I need not further endeavour to clear it from the mist of Mr. Birt's scepticism. It is a portion of the heavenly temple whose foundation is THE ROCK. And, will the glorious builder, who hath since the creation of man preserved it in its permanency and refulgence, suffer it now, in these latter days, to be removed?

66

6

That the Doctor's foundation of all practical godliness,' is capable of bearing a splendid and majestic superstructure, perhaps few will dispute; but to those who disavow the basis, it were in vain to speak in admiration of the building: I have marked Mr. Birt's puny efforts to lay the whole in ruins! It is true, I am unsuccessful in my search for a spiritual definition of " the christian character and duties," on Mr. Birt's part; yet, though I am not justified in arguing thence, his inability to produce the description,-at least his neglect in not furnishing it may be justly charged on him, as if he were capable, and refused. The truth is, that none but such as form a scriptural and spiriritual estimate of the privileges of the church,—an estimate which our author by various modes of expression professes his contempt of,-can possibly appreciate the true character' of a believer. He, only, who is built on the foundation of the apostles and prophets, can exhibit that genuine and acceptable character which the King delighteth to honour.

Were I to accommodate my language, on this important matter, to Mr. Birt's theology,' doubtless, I should be strenuous only for such an exemplification as is consonant with the antiscriptural creed he has, in this section, with so much plainness avowed. But having learned, by many years observance of the principles and practices of evangelical brethren' and evangelical churches' -and, especially, aided by the series of sections before me,

that the apex of their attainments is accessible by the wisdom and knowledge of this world; I am constrained to confess, and to repeat, that I cannot select a single feature of the character which it is the high privilege of a saint to sustain.

Resuming the argument the Doctor has advanced, as the ground work of all practical godliness, and (once more) adopting his antagonist's quotations, I refer to Gal. v. 22, 24. Every grace of the Holy Ghost recorded there, is sovereignly bestowed on those all those-and on none but those-who by the covenant-love of the persons in Jehovah were united to Christ, and who are, in the day of divine power, made willing supplicants at the door of mercy. If there be any spiritual principle possessed, or any grace of the Spirit in action;-if there be any love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; the church knows of no other source whence they proceed, than her living and eternal head,—and she will acknowledge no other agency, or efficient operation, to bring them into being, and to keep them in exercise, than that of the Lord the Spirit. But if in place of these, it were allowed to substitute the principles of which, in a greater or less degree, every son of Adam is possessed; and which, in forming the bond of social life, merely distinguish man from the brute; the ground work of godliness is superceded, and all practical godliness is nullified. It cannot be sufficiently often repeated, that all that is within the scope of human effort to perform, when exercised, is but an exhibition of the endowments divine Providence has variously dispensed among men collectively.

The things that accompany salvation, are as sovereignly determined as salvation itself. Mr. Birt, and his colleagues in misconstruction, write as though the Doctor gave "sovereignty" as the source of the latter, and CHANCE as the presiding genius of the former! Alas! what can they know practically of the constraining influences of divine grace, who neither scripturally lay the foundation, nor direct their disciples to a correct view of the evidences of true godliness?

Our adored Lord's word, by their fruits ye shall know them, comprehends the whole display of the effects of grace which abound in him in whom grace reigns. The root being good, supremely good, the branches and the fruit must necessarily be good also. And the vernal glories of creation, which charm the natural senses by their matchless beauty and odour, present infinitely less loveliness and delight, than the bloom and fruit of the lowliest plants of grace do to their more luxuriant fellows.

Well, then, might Dr. Hawker add to the clause commented on,—“ and without which, nothing of true godliness can arise in the soul!" He had, as a wise master-builder, laid the foundation, and his antagonist buildeth thereon-and what?—wood,

hay, stubble. Mr. Birt, in fact, denies that all practical godliness arises from this "" ground work," and throws the onus probandi on Dr. Hawker. But I apprehend it needs not the wisdom of the schools to determine, if nothing of true godliness can arises in the soul independently of this foundation, that he only, who is builded thereon, is worthy the character of a saint; and that he who deservedly bears the name, is the only human being capable of exhibiting "the christian character." And, more than this, he it is alone, who by a holy impulse, willingly, and of a ready mind, runs with delight the way of God's commandments, and thus proves what is the good, and acceptable, and perfect will of God.

The man whose faith and good works are built on the sand, may toil and strive, both on his own and others' behalf, to produce fruits meet for repentance, or worthy the saint's high calling; and the unavoidable product of his labour will be, as the sterility of the desert when smitten with blasting and mildew. But of all the beings, who are not driven by God Almighty's hot displeasure into the regions of outer darkness, none are more opposed to the privileges of the church, nor evidence greater enmity to the grace of God and the God of grace, than those that boast of the liberty wherewith Christ hath made his people free, and live in the unrestricted indulgence of the vile propensities of their fallen nature. Of those who hold this doctrine and practice, this faith and these works, the holy apostle with astounding confidence affirms, their damnatiom is just! The consideration of "the christian duties” will be given in my next letter.

I am, my dear brother,

Your's, for the Lord's and his truth's sake,

ELAM.

THINGS UNLAWFUL NOT TO BE ASKED OF GOD IN

PRAYER.

It is written of Vitellus, the emperor, that one of his friends being denied a petition that was not reasonable, waxed angry, and said unto him, "What avails me of thy friendship, seeing I cannot obtain that which I crave!" Whereunto the emperor replied, "And what is thy friendship to me, if for thee I must do that which is unlawful!" Now if such equity hath been found in man, what shall we think of our God-with what face dare we seek that from God which is not lawful to be given. Hence it is that many times we ask and get not, because we ask amiss, and not for the right end; whereas did we ask in faith, we should be sure to have that thing we desire, or a better.

ORIGINAL ESSAYS.

X.

ON FAITH.

(SUBJECT RESUMED.)

It is not that there is a paucity of subjects whereon the writer may employ his pen, nor that he considers in the multitude of words there is wisdom, which induces him to continue the one before him; for if his Lord guided him (and not else) each particular theme might draw forth profitable reflections, sufficiently amplified to occupy more space than it would be prudent for him to fill. As to a supply of subjects-while he is enabled to have recourse, with prayer, to the divine volume, the fleet wing of time may bear him on through an uninterrupted employ to the days of our years, three score years and ten-and should he, then, at that good old age, return spiritually to the days of his youth, he might pour over each successive page, and blush to think that not one had received the notice, nor obtained the attention it deserved.

In the Essay No. 9. (p. 405. last Vol. the principle of faith was defined, as, also, its soul-deceiving contrast; a slight sketch followed, of its mode of operation, under the representation of an infant; and to justify the application of the figure, the reader was furnished with some exceeding precious declarations of the God of grace and truth. Proceeding with the same, it may be remarked, first, there is another dissimilarity between the babe in nature and the babe in grace, which it is well to notice.

The weaned child, forgetful of the provision which formerly afforded sustenance and strength, is solely employed in seeking similar advantages from other means, Faith as she advances, -so far from neglecting the early sources of provision, finds in every repeated communication of refreshment, the breasts of her consolations and when by reason of renewed strength enabled to partake of strong meat, she no less draws in the rich milk they never fail to supply. There is a very glorious saying of the Lord of Hosts to this description of character, by the prophet Isaiah xxviii. 9. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. He who teacheth as never man taught, hath guaranteed the weaned shall be taught, that himself shall be the teacher, and that he will teach them knowledge. And infinitely above all knowledge of what is done, and provided for them, they shall be taught to know their Lord. Yea, as the child becomes acquainted with the person and countenance of his earthly father, this weaned child is begotten to a

lively faith in his heavenly Father. He knows his voice-and though, as in the case of the yonng saint, his Lord call once, and again, and is not known; he will yet, a third time, pronounce the love-call Samuel! Samuel! and the ready reply of the child will be, speak, Lord, for thy servant heareth. It is blessed knowledge, thus to know the Lord's voice: and added to this, to know that the voice speaking hath from eternity spoken in love concerning him, brings an abundance of peace into the soul, which no one can describe save him who bestoweth it!

Again; those that are drawn from the breasts, the Lord hath engaged he will make to understand doctrine. Each and every principle of the gospel of salvation, is pregnant with all the riches of understanding, to him who is under the Lord's nurture. He desires to be fed with the crumbs that fall from the master's table; but the Lord hath spread before him a large feast. He cries for a draught of living waters; but the Lord bringeth him to the well-spring of life. He fears to pursue his way; but the Lord taketh him by the hand and leadeth him. He is apprehensive of danger when the night approaches; but the light of his Lord's countenance dissipates the gloom. Thus weak faith gathers strength,-and thus the feeble child in the family grows in grace and in the knowledge of God.

The most distressing circumstances in which the child in grace finds himself, are those, when he apprehends he has offended his heavenly Father. When he discovers he has been running after pleasure in forbidden fields. When his thoughts have carried him away from home, and he conceives he has forfeited his Father's affections. When he has entered into familiarity with the children of the world, and partakes of the pollution incidental to such intimacy. Restored from these wanderings, weak faith, with redoubled energy, urges the return of the beloved child, the resolve is made, I will arise and go to my Father, and the drawings of the Father, superinducing both the return and the resolve, bring the broken-hearted mourner into the embraces of his unaltered love.

The next stage of spiritual life, in which to mark the progress of faith, is that of the young man. This description of character belongs to such of the family of God as have, by increase of age and strength, merged from childhood, and entered on the burden and heat of the day. Blessed be him who hath said, as thy day so shall thy strength be; who confirmeth the word of his servants, and performeth the counsel of his messengers; and who, as he hath apportioned strength according to the day, doth grant daily supplies for every hour and every moment of need. The advanced believer has already learned, that in the life of faith he is prosecuting, his journeying is not that of a lonely traveller, who pursuing his weary way, attempts in vain to find