Of the writer's sentiments on the christian faith we give a specimen. "Now the charge which I deliberately bring against the religious world is, that the purpose of God is not discoursed of, and in general is not thought good to be discoursed of: and therefore their doctrine beginneth from the fall, instead of ascending above the fall. But the fall is not an origiu-creation is before it; and the purpose of God in Christ is before creation, and is the true origin of all being, the true end of all revelation. A theology purely sublapsarian, and which will not consider the higher question, the question of the fall itself, but take it as an ultimate fact; such a theology will inevitably end in a pharisaical church. This is a proposition of which I am so assured that I state it over again: u sublapsarian theology must end in a pharisaical church. And here it is, therefore, that I find the root of the hypocrisy and pharisaism which is in the church; of which, in my opinion, the religious world is the destined abode: to which, as I think, this apostacy of protestantism was of old time ordained.

"I will do my endeavour to demonstrate this great truth, that a sublapsarian theology must issue in a pharisaical church. A sublapsarian theology shrinks from considering the fall as a decree and purpose of God: and for what reason? because they think it makes God the author of sin. So they shift and quibble about a permission, but not a decreeing of it; as if God's permission were short of a purpose; as if he would permit, what he would rather not have come to pass. But it is not our present drift to shew how the great basis of providence is shaken by this shrinking from predestination : we have undertaken only to shew how a misgiving here, acteth elsewhere, and every where. They cannot think that God should lead his goodly creature Adam into temptation, or break up his finished beauty, and mar his excellent workmanship, for the purpose, for the very purpose, of building him up, through grace, in faith of a Redeemer to come, and by anticipation of the Holy Ghost, into a second temple, of which the glory should be greater than the first. If they shrink from such an acting of the divine will towards the creature, while yet separated from the Head and not inhabited by the Holy Ghost, how much more will they shrink from a like acting of the divine will upon a creature who is planted into Christ, and regenerated by the Holy Ghost? If to them it seemeth shocking to divine goodness, and beyond the freedom of divine sovereignty, to bring Adam under the power of sin, how can they believe that God should lead his own elect into all temptation? For they themselves will allow that the grace of God shewn unto the elect is a far higher, closer, and more endearing acting of the Godhead unto man, than creation was. How then, if God might not do the lesser act, of bringing the created one under the yoke of sin, that his grace might abound therein, may he do the greater act, of bringing an elected one under the same yoke, for the same end? If they shrink from God's acting efficiently unto Adam's fall, they must shrink from God's acting efficiently unto the falls of his elect ones. The physician who dares not meddle with or venture to treat a disease in the extremitics, will hardly venture upon the same disease when it hath reached the heart: such physicians are those sublapsarian divines, who will not face the question of God's purpose acting itself out in the fall of Adam: they cannot see God's purpose acting itself out in the manifold falls of his elect creatures. And what, then, are they constrained to believe and do? They are constrained to believe, that when any one hath been by grace brought into the true church of God, he will, so far as God is concerned, go on from grace to grace, from strength to strength, from stature to stature, without a backsliding or a fall. This uninverted, unretrograde, straight-forward path, they will teach to be the way in which God maketh his people to walk. And in so teaching, they will teach a falsehood; for God doth deal otherwise by his people: He doth lead them into temptation; he doth bring them under the power of temptation, all to the end of shewing them the wickedness that is in them, and of purging it out of them. He doth not suffer them to settle on their lees: He bringeth up against them the Philistines, and he giveth the Philistines for a season the mastery over them; in

order to grieve them, and to vex them, and to chastise them very sore; that they may know the abomination that is in the flesh, the thorns that are in their sides, and seek grace and strength to be suflicient for them. This, I say, is the truth. It is a sad and melancholy truth that even the elect should thus need to be dealt withal, but it is nevertheless the truth. It is also a truth most ready to be abused unto licentiousness, and in all ages so abused; but it is not the less, because Satan abuseth it, the precious truth of God." We close our remarks by observing, that though we differ from the Rev. Author on some points, we cannot withhold our meed of praise for the work in its design and execution.

Theogenes; or, a Plain and Scriptural Answer to the Solemn Question, am I, or am I not, a child of God? By Cesur Malan, D.D. of Geneva.

THERE is no kind of writing which has proved so successful in engaging the attention, and interest of the mind, as the form of dialogue, when the subjects are properly selected, and freed from a monotonous cast; and when, like the links of a perfect chain, the firmness and durability of truth established for their basis, combines with each component part, to render an usefulness and harmony to the whole.

The present little treatise, written by Dr. Malan, is of this character, and is well calculated to command the highest estimation of his readers, from the attracting simplicity with which his sentiments are conveyed, and the momentous truth he has, in a colloquial manner, so ably discussed.

We have been much entertained and gratified, and we trust instructed, by a perusal of the work, which, though small, compresses much matter in a limited space. It is of the utmost importance, spiritually to understand the subject, intimately connected as it is, with our present peace.

We beg to present the reader with an extract from the volume, with our recommendation for its serious perusal.

"Biblicus" having, with much point and effect, questioned Theogenes on the ground of his faith in the holy scriptures, closely appeals to his experience, which begets the following reply, and will serve as a standard to weigh the merits of the whole.

"Theogenes.--( Biblicus! your question is solemn and awful, for it puts my sincerity to the test, and scrutinizes my conscience. May I be singlehearted, and discover without hypocrisy the very thoughts and feelings of my inward man! I must declare then to you, my friend, that neither my reason nor the authorities of men, have caused or supported my present belief in the divine authenticity of the Word of God. I own that my reason is satisfied, and in harmony with its statements, but my reasoning power does not establish that it is true. As the mirror brightly polished and cleansed, is fitted to reflect the splendour of the sky, so my actual intelligence is to the truth of scripture, which as a shining and independent sun of glory, darts upon my mind its victorious rays, with such a strength and efficacy, that I do, indeed, believe and receive from it what my reason could neither conceive nor compass. Its assertions respecting the nature of Jehovah, his decrees, his grace, his creating energy, calling the world out of nothing, stand above the reach of my intellectual power, which winds about their heights, as the traveller around the inaccessible summits of arduous mountains, which he silently contemplates and admires."

POETRY.

THE BACKSLIDER'S PRAYER.

"Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon for why should I be as one that turneth aside by the flocks of thy companions?"-Cant. i. 7.

O LORD, in pity view thy wandering sheep,

Compell'd to mourn, compell'd to sigh and weep;
And let me now address thy heav'nly throne,
Array'd in garments fairer than my own.
Seduc'd by sin I left thy sacred fold,

And guilt destroy'd my hope, my love grew cold;
And as I farther wander'd colder grew,
Until I neither peace nor pleasure knew:
At last the Sun of Righteousness arose,

When his bright beams unveil'd my deadly foes.
Tho' weak in self, in his imparted might,
With them I hope unceasingly to fight;
And tho' by them oppos'd, I'll seek that road
Which leads to Zion's gates,-the church of God.
O thou who art by me supremely lov'd,
Tho' lately from thy fold I thoughtless rov'd,
Oh! tell me where thy flock is led to feed,
There let me go, and there supply my need;
And let my hungry, faint, and thirsty soul,

Taste those refreshing streams which from thee roll.
Oh! lead me where thy favour'd people rest,
Let me, like them, recline upon thy breast;
And underneath thy shadow find repose,

From all my doubts and fears, my sins and woes.
For why should I, like one that turns aside,

Still wander from my Shepherd, Friend, and Guide?--
Like one that does not love the ways of God,
Forsake "the good old paths" thy flocks have trod?
Oh! tell me, therefore, O thou God of grace,
Where is their pasture? where their resting place?—
Be Christ my Shepherd, and his church my home,
Nor let me longer as an outcast roam.

May 14, 1828.

THE WILL OF CHRIST.-John xviii. 24.

COME, ye saints of God's election,
Sing of Jesu's sovereign grace,
Matchless mercy and protection,
To his well-beloved race:

He redeems us;
Give to Jesus all the praise.
Hear this precious Jesus saying,
"Holy Father, 'tis my will;"
Thns to God the Father praying,
That his saints with him may dwell;
And adore him,

Evermore on Zion's hill.
That the pearly gates unfolding,
May receive his ransom'd in,
And that they his face beholding,
May his boundless glory sing;

Freed for ever

EPHRAIM.

From the guilt and curse of sin.

Hence the final perseverance

Of the chosen saints of God; They shall, by the Spirit's guidance, Reach their Father's blest abode: Ever giving

Glory to atoning blood.

While upon the earth they wander,

He preserves them by his grace :
Soon he'll call their souls to heaven,
To enjoy his fond embrace,

And for ever
Gaze upon his glorious face!
S. N. S.

ON THE MINISTRY OF ANGELS.

WHAT tongue can tell, what language can describe
The unseen glories of the upper world?
O! could we mount on contemplation's wing,
Fir'd with a flame enkindled from above,
Up to the brilliant gates of paradise,
And, wrapt in admiration, there behold
The sacred mysteries of that blissful state;
There, at the foot of the eternal throne,
The host angelic bow with awe profound.

Cherubic bands (the warriors of heaven)
In robes of dazzling light, encrown'd with flame,
Await with reverence the high command,
To execute the threats of wrath divine
On rebel mortals, justly doomed to die.
So, when the Assyrian army lay encamp'd
Round the high bulwarks of Jerusalem,
Flush'd with the thought of former victories,
And boasting of the terror of their arms;
When their proud leader, the Assyrian king,
Defy'd the God of Israel to his face;

He gave the word,-commission'd with his wrath

A burning cherub left the realms above,

And smote their num'rous hosts with midnight death.
How awful was that night!-that dreadful hour,
When the avenging angel's flaming sword

Found not another victim to destroy;

While the once proud Assyrian army lay

Heaps upon heaps, expiring at his feet!

Yet, think not that those bright angelic hosts

(The ministers of God) are sent alone
On these terrific errands of his wrath :

No! love divine and heavenly mercy still

"Sit regent on the throne," for God is love.

He speaks; and mighty Gabriel leaves the skies

On messages of love to saints below ;

To break the hidden snare, to soothe their griefs,

To frustrate persecution's dark designs;

To guide and guard them through life's checquer'd scene;

To smooth their pathway in the hour of death,

And waft the ascending spirit to its God.

Thus, when the tyrant Herod, mad with rage,

Imprison'd Peter, with the foul intent

To bring him forth, ere long, before his bar,
And pass the unjust sentence on his life :
Then pray'r prevail'd, and Peter's faithful God
Look'd on him in that hour of dread suspense,
And sent a mighty angel from above
To save his servant from impending death.
Father of mercies! may we ever find
The guardian care of some kind angel near,
To quell our fears, to soothe our every pain,
To shield us from temptation's bold attack,
To guard through life and death, till we arrive
At the pure regions of consummate bliss!
October, 1828.

ESTHER.

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."

"Earnestly contend for the faith which was once delivered unto the saints."

1 John v. 7.

Jude 3.

JANUARY, 1829.

(For the Spiritual Magazine.)

THE HAPPY CLOSE OF ALL THE BELIEVER'S TRIALS. (Concluded from page 196.)

BUT, secondly, God is full of power to accomplish the deliverance of his people from trials. The power of God is seen on every hand. If we survey the mighty orbs that roll in the immensity of space, we behold the power of God. If from the vaulted sky we descend to our earth, and consider how all things are kept in existence; how the disordered passions of men are restrained, and good brought out of evil, we see the power of God. If we consider the mighty works of redemption, in bringing the sinner from the most degraded state of pollution, in preserving him in the paths of holiness, amidst the remaining depravity of his heart, we see the power of God. Before the almighty power of God all things yield-all the powers of darkness tremble. Is not this power then able to deliver the saints from trials ? -Is there any tear which the almighty hands of Jehovah cannot wipe away?-any trial which it cannot remove? Enumerate all the trials that can befall the people of God, yet what are they before that arm which grasps the universe, and holds in restraint the powers of darkness? "Have I no power to deliver, saith the Lord, or is mine arm shortened, that it cannot save ?" What is the promise of Jehovah to his people?-is it not, "I will deliver thee?" let thy circumstances be what they may, thy trials like the raging billows or the lofty mountains, yet "I will deliver thee." Believer in Christ, think of the power of God, and then see thy future happiness; see all impediments VOL. V.-No. 57. 2 F