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1 Cor. xii. tends to an entire renunciation of the headship of Christ. Presuming to exalt the Person of Christ to a higher degree than is done by many, if not all who have preceded, or are contemporary with him; he holds between the Mediator-glories and his readers, an almost impervious veil; and well is it for the humble saint if thereby a scriptural and spiritual view of Christ be not hidden from him. When by the Lord the Spirit the eye of faith is fixed on the all-glorious object of faith, it pores with unbounded delight on his matchless beauties; it roves over a spiritual expanse, more cloudless than the etherial heavens; nor can any thing on earth, or from hell, darken the illustrious scene. But this preacher's creed and language are calculated to seal the eye that is already closed, and to bedim the vision that but discerns men as trees walking. The testimony of the Holy Ghost concerning the covenant-appointment and undertaking of the Head of the church, and the complete accomplishment of the eternal design-the redemption of the church, is realized to the regenerate, simply by the exercise of faith; and the statement of the names given to, the honours conferred on, the privileges enjoyed by, and the duties required of the members of the church of the living God, is in perfect consonance with the divine simplicity of the Spirit's record of any other subject essential to be known by them. But the 66 palpable obscure" of the system before us, necessarily defies the research of the humble seeker after truth; and whoso is simple is compelled to turn from its consideration, with a species of fear closely allied to terror.

Having extended our observations to an unusual length we were about leaving this, and directing our attention to other subjects for review; but we have still a remark or two to make, and are apprehensive we shall be compelled, as the consequence, to exclude the notice of several valuable publications.

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Mr. Haslam after strengthening the delusions of many of his readers by presenting them a long list of scriptures, to which he had attached his crude opinions; with indecent bombast challenges any brazen-armoured Goliah,' who dares to meet him in battle! We take the liberty to select one of those scriptures; not as a 'pebble,' (according to his own striking figure)-but one that will, we believe, prove a mighty stone from the temple of truth, which in the hand of the Spirit will raze his Babel-building to its very foundation. The apostle Peter, 2d epis. i. speaks of believers being partakers of the divine nature and the expression, we doubt not, is tortured by many besides our author, to the purpose of establishing the heresy he with so much enthusiasm advocates. We refrain from the delightful task of selecting further from the abundant stores of the divine volume, in proof that the essential nature of Jehovah is incommunicable; and again fix our thoughts on the hypostatic union of the Son of God with human nature; the divine nature in which union, is incommunicable also.

The apostle having described the persons to whom his general epistle was addressed, immediately pronounces this benediction on them: "Grace and peace be multiplied unto you through the know

ledge of God, and of Jesus our Lord," (and continues) "according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him who hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine We argue from this passage, as well as others which are produced for a contrary purpose, that neither the divine nature of the one living and true God, nor the divine nature of the God-man mediator, are communicated to them that obtain, with the apostles, like precious faith.

nature."

A great deal is spoken and written by professors of the gospel concerning Christ, as the gift of the Father to the church, as the sent of God, and as the servant of Jehovah ;—and well there may be,— for the record is inscribed from its beginning to its close to this effect; but it is a plain fact that few, comparatively, bear in mind the glorious truth, which is equally legible and equally confirmed in the same place; that him who was the Servant, was FELLOW to the Lord of Hosts,-that him who was given, GAVE himself,—and that him who was sent, VOLUNTEERED the mysterious embassy when he exclaimed, "Lo! I come." They who profess to believe that Jehovah's essence is communicated to the members, in the same manner as to the Head of the mystical body, the church, by overlooking the superexalted character of the covenant-head, deny him the high honours which are pre-eminently his due, and by disallowing these, have so far renounced his headship!

If we might venture to attempt simplifying that which is clear as the sun's meridian beams, we would direct the objector to the work of the Lord the Spirit in regeneration, and propose a question he dare not answer in the negative. Is the subject of divine favour wholly and entirely passive, when the REGENERATOR breathes spiritual life into the soul? But, who with the slightest scriptural knowledge of the person of Christ, will say, that the Lord Christ was passive, when appointed by the eternal Father, and anointed by the eternal Spirit to the mediator office? Was not the eternal Son a party in the everlasting covenant? And can it ever be forgotten by the stedfast believer, that the Son uniting himself to manhood, was as much a personal act, as the appointment of the Father, and the appropriation of the Spirit were personal acts? What congruity, therefore, can there be between the Son of God's reception of the mediatorial office, and the sinner's reception of a spiritual and divine nature? Moreover, when the majesty of the glory of the God-man, and the highest scripture-estimate of the character of the saint, are placed in comparison,-an infinite disparity separates them for though they are mystically ONE, the Godman must everlastingly retain his own personal and incommunicable distinctness. See Ps. xlv. lxxii. John xvii. &c.

But we return to the apostle.-The thrice-expressed truth, in the short space of three verses,--through the righteousness of God and our Saviour Jesus Christ-through the knowledge of God and of Jesus

our Lord-through the knowledge of him that hath called us to glory and virtue,―eternally forbids the conclusion Mr. Haslam draws from the final sentence of the quotation. The apostle's language is clear and explicit, and may be rendered thus:- -AS through the righteousness of Christ like precious faith is procured for them that are chosen to salvation; and through the knowledge of God, and of Jesus our Lord, grace and peace are multiplied unto them; so, through that righteousness, and this knowledge of him that hath called us to glory and virtue, there are given unto them exceeding great and precious promises, and they become partakers of the divine nature.

But, what righteousness is this? and, what knowledge? Not the righteousness-the attribute exclusively essential to Godhead; or the apostle would not have denominated it, the righteousness of God and our Saviour Jesus Christ; but, the everlasting righteousness which was wrought out and brought in by the Sponsor of the church, and is imputed to and worn by the believer in Jesus, and is revealed from faith to faith. The knowledge spoken of, can be no other than that spiritual or divine knowledge, communicated by the Lord the Spirit to whom he hath regenerated, and from whence flows the multiplied displays of grace and enjoyments of peace concerning which the apostle writes. Therefore, whether we consider the being made partakers of the divine nature, as proceeding from an application of the exceeding great and precious promises,-or, from the effectual call to glory and virtue,-or, from the divine power which hath provided all that pertains to life and godliness,-or, from the possession of like precious faith,-or, from the righteousness and knowledge which come through Jesus our Lord; each and every gracious particular forbids the thought, and discovers the appearance of impiety in the assertion, that the divine nature ESSENTIALLY is communicated to the saints.

We again retire from the contemplation of this most interesting and all-important question, trusting that 'ere long Mr. Haslam will be convinced of his error.

POETRY.

MOTTO FOR THE NEW YEAR, 1826.
"My grace is sufficient for thee!"

THE will of Jehovah alone,
Secur'd by eternal decree,
That Jesus should say to his own,
My grace is sufficient for thee!
The church, did the Saviour be-
troth,

In love which admits no degree; And gives his sure word with an oath,

My grace is sufficient for thee!

The Spirit engag'd to afford

His light that the ransom'd might see,

Their Lord says to them in his word,

My grace is sufficient for thee! The scriptures, this fact to unfold, Most clearly and fully agree; There often the truth is enroll'd, My grace is sufficient for thee!

My Jesus, my God, I adore,

How wond'rous his mercy to me;
He says, (and what can he say more,)
My grace is sufficient for thee!
Let those who in fetters are bound,
And fear they shall never be free,
Attend to the soul-cheering sound,
My grace is sufficient for thee!
All ye with the thorn in the flesh,
Like Paul, to the Lord you may
flee;

This word in due time shall refresh,
My grace is sufficient for thee!
Ye subjects of conflicts and cares,
While toss'd on life's turbulent
sea,

To you the sure Pilot declares,
My grace is sufficient for thee!
Ye needy, ye wounded, and faint,
O think, when you're bending the
knee,

His word is to every saint,

My grace is sufficient for thee!

Whatever afflictions may pain;

Whatever your troubles may be;
The truth shall for ever remain,

My grace is sufficient for thee!
In Christ all the treasures of love,
Were safe when he died on the tree,
He says now, in glory above,

My grace is sufficient for thee!
Thy strength, Holy Spirit, impart
To thy church, the beloved, that
she

May hold the sweet word to her heart,

My grace is sufficient for thee! Great light of thy people, unfold The glories of Jesus till he, Shall all his redeemed have told, My grace is sufficient for thee! Then the church shall to glory arise, And, beloved! eternally we, Shall sing to our Jesus's praise, His grace is sufficient for ME!

E. G.

ACROSTIC ON THE AUTHOR'S NAME AND PLACE OF ABODE. THE Lord Jehovah reigns enthron'd on high,

How mighty is his pow'rful arm to save!

O mnipotence who dare defy,

Minst sink below the grave.

A s rocks, the most tremendous seen-which bound the raging sea,
So stands his love stupendous e'en-to shelter worthless me!
Angelic minds but dimly scan--the heights of saving grace;
God's purpose lies beyond the ken-of that celestial race:
E ternity itself must fail-'ere half its worth is told,
Replete with love it must prevail—and all its plans unfold.
Faith, precious faith, is thy peculiar gift,

Lord, may I sweetly feel and know its power;

Enlarge its views, my heart uplift,

That I may stand in every trying hour.

Continue to uphold me lest I fall;

Help, comfort, strengthen, hear me when I call.

E terual Spirit, keep me by thy pow'r,

Renew thy precious smiles, O Christ, for thou art all in all.

Great God, thy loving kindness knows no bound,

And like thy gracious self no change it knows;

To every soul who in thy book is found,

E ternal life thro' Christ our Saviour flows:

Nor can the shafts of Satan e'er prevail,
O'er one for whom our Jesus shed his blood;
To shake him from this basis hell must fail,
Till God can be successfully withstood.

I manuel's blood has paid the heavy score,

N or left one single sin behind;

Gave law and justice their demands, wherefore

He's bound to treat each coming sinner kind;

And lest the doubting bride, the church, should not be satisfied,
Made his exhaustless fulness her's, and seal'd it when he died.

THE

Spiritual Magazine ;

OR,

SAINTS TREASURY.

"There are Three that bear record in heaven; the FATHER, the WORD, and the HOLY GHOST; and these Three are ONE." "Contend earnestly for the faith once delivered to the saints."

LETTER FROM ANDREW.

(To the Editor of the Spiritual Magazine.)

Mr. EDITOR,

John v. 7.
Jude 3.

CRAVING the indulgence of yourself and the readers of the Spiritual Magazine, for the delay, I at length send you the third promised letter of the Suffolk Association, for insertion. The first was on the "plan of salvation;" the second on "justification;" and this, the third, is on "the sanctification of the Spirit." A subject it must be confessed of the last importance to the church of Christ; and yet, perhaps, one of all others, the least understood. There are men,

yea, and great men too in our day, who while they have treated in a masterly manner on some other of the truths of God, appear to me to have darkened counsel in writing on this momentous doctrine; and then, forsooth, suppose that "some of their mother's children are angry with them" for so doing. Some for the truth's sake, are certainly not pleased, and it is no marvel.

This letter is submitted to the attentive perusal of your readers, on the principle of its containing the truth on the subject of which it treats. And what a subject! No less than the sanctification of the Holy Spirit; the work of God performed in the souls of the election of grace; begun, carried on, and completed, according to the purpose of him who ordereth all things after the counsel of his own will. Yes, sir, there are men, a few of them yet remaining, as "watchmen on the walls of Zion," who believe and avouch the Spirit's work on the heart, to be in one view thereof instantaneous, and in other views progressive; who are nevertheless far from maintaining or believing, that its progress depends on the arm of man, or the power of the creature, or old Adam nature getting better.

On the subject of sanctification, and of that " holiness without which no man shall see the Lord;" in the treatment thereof in our pulpits, we must lament the want of such men as Gill and Brine, VOL. II.-No. 22. 2 K

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