The pro

from God it proceeds, to God it tends, in God it centers. duction of faith in the heart, and every grace of the Spirit in the soul, is instantaneous; but the preservation of these in being, and the drawing forth in continual daily exercise, is a progressive work.' And mark, with increased admiration: and this work the Holy Ghost is constantly performing, from the moment he creates the same in the soul, until that soul quits the body, and mortality is swallowed up of life.' I am convinced if our worthy friend re-considers the matter, he will not persist in attempting to justify such an inconsistent perplexing sentence.

When we consider what excellent ideas our worthy friend has advanced, we may say, surely he would not attempt to vindicate such notions, or perhaps inadvertency, but instead thereof would abide by what he has said in his answer as follows: let me rather covet to be in the old fashioned way; and aim to treat of sin and grace, of flesh and spirit, of the old man and the new; to shew the distinct operations of each, to point out the inward warfare; and never fail directing the conflicting soul to Him who has fought the decisive battle and obtained a glorious victory: whose own arm hath brought salvation, who has made a full atonement for sin upon the cross, who will cause his atoning blood to be sprinkled on the conscience, and by his Spirit's mighty power will put down the love of sin in the heart, dethrone the power of sin in the mind, and take away the practice of sin in the conduct; giving his people to be ultimately more than conquerors over sin, death, and hell, through him that hath loved them.' How excellent! and quite a contrast to the previous quotation: in the review and in his answers to Friendly Enquirer there are also various sentences that are admirable. But to draw a line between the often painful experiences of the children of God, and real christian experience,' is beyond my ability. For, why is it such operations of sin, &c. are painful to the child of God? Why? because he is the subject of a divine nature, and therefore such painful experiences, as connected with a hatred to `sin and love to holiness, &c. are real christian experiences! If we consider the operations of sin in an unregenerated person, he is in his element, he loves his sin, he rolls it as a sweet morsel under his tongue, he draws it as with a cart rope, he glories in his shame, he has no conflict, no opposition, no holy loathing, no pain; therefore those painful experiences are exclusively what is felt by the regenerate child of God, and need no line to be drawn, except between him as the subject of a principle of holiness which counteracts sin, and the man who is under the dominion of sin.

In the penning these observations there is no inclination on the part of the writer to insinuate, that sin, as sin, abstractly or distinctly considered, in its ragings or deceitful workings in the experience of the regenerate child of God, is in itself and its own nature an evidence of grace. No; that evidence arises from the opposition of the new man, which by the power of the Lord the Spirit, in his continual influences, produces that painful experience which is a proof that

God is there; or in the words of our worthy friend, grace in the heart, (or I should rather say, the Lord the Spirit by his quickening energies drawing forth grace in the heart) will maintain an opposition to sin in all its internal motions and external acts.' Then, if so, why speak of the regenerate child of God as though his painful experiences were not christian experiences? and as though it was necessary to draw a line respecting him? It is admitted to be very proper to draw the line between the gracious man and a mere professor; a man in nature's state, who has no conflict, &c. has no painful experience: therefore to attempt to draw a line respecting the workings of sin in him is not applicable, nor, as I understand, was this the meaning of our friend.

Nor am I inclined to justify those who treat these things in the pulpit in language unbecoming and often unholy.' If there are such preachers I know them not, who are unctuous in the delineation of those feelings which are proof of wretched depravity.' And I would

ask, and answer, with our friend,' are the bare experiences of these things criterions of grace in the heart? I trow not.' But I cannot figure to myself a regenerate child of God, who is the subject of the bare experiences of sin merely and alone;' nor do I believe there is such a person in existence; for, when the instantaneous period or implantation takes place, sin loses its dominion, grace reigns, Christ is exalted in the heart, sin is mortified and subdued, the old man is crucified, and the work is carried on by an omnipotent agent.' So that notwithstanding all the opposition of sin, of satan, of error, or of mistaken preachers, the subject shall be brought off more than conqueror through him that hath loved him; while he who is the subject of sin and its bare operations merely and alone,' if grace prevent not, will go down to the pit prepared for all who live and die in their sins.

I hope it will be clearly understood, that my desire in making these observations is to clear up what I thought was liable to perplex, if not lead into error, the minds of the regenerated children of God; and not unnecessarily to dispute on an important subject; and that our worthy friend will consider these hints as well meant, if not well applied, and whatever his doubts' may be, yet I am inclined not to make any reflections, or insinuations. I shall pass on to observe his remarks, in answer to what was said in my request which runs thus: let it be remembered that the writer of the sermons has said, the work of the Spirit is a progressive work, and that this work the Holy Ghost is constantly performing until mortality is swallowed up of life.' This I really thought was his meaning, and think so still, although the above sentence is not word for word as the original; which is as follows. The production of faith in the heart, and every grace of the Spirit in the soul, is instantaneous,' (doubtless: though I did not think it necessary to bring it all forward; but mark what follows) but the preservation of these in being, and the drawing forth of the same in continual daily exercise, is a progressive work, and this work

the Holy Ghost is constantly performing, from the moment he creates the same in the soul, until that soul quits the body, and mortality is swallowed up of life." A divine, a glorious truth!

Now I appeal to any impartial reader, whether my words do not convey the same meaning, respecting the teaching of the Holy Ghost after regeneration, as the above sentence, from the parenthesis. And if so, why should our worthy friend say, "I have not said so;" as though he had been misrepresented by transposition, or language foreign to his views ;" and as though it arose from an intention to mislead the reader,-which was the farthest from my inclination.

What he says of John xvi. 7. I shall leave to himself, and those he alludes to; but my meaning was, to remind him of the constant teachings of the Lord the Spirit concerning the heinous nature of sin, in its various operations through the believer's life unto that period when "sin shall be no more, and grace and holiness shall be consummated in glory everlasting." It may be, my view of that text may be an old fashioned one, which our friend seems to like in some cases, but in this he appears to be desirous of something more modern. The Saviour had been informing his disciples of the troubles they would have to pass through when he was departed from them, and he said unto them in his usual benign, compassionate way, "But because I have said these things to you, sorrow hath filled your hearts. Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the comforter will not come unto you; but if I depart, I will send him unto you, and when he is come, he will reprove the world of sin," &c. &c. " I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth." I quoted the foregoing text because it appeared to me it was a decided display of the teaching of the Lord the Spirit in the hearts of the world of the elect, and that where he begins to reprove of sin, and implants faith and draws it into exercise, he continues so to do until he brings the subject to glory: and that his view of the text seems so consistent with the tenor of scripture, the teachings of the Holy Ghost, and the experience of the children of God, that we need not look for another, as though the world universally were to be reproved of sin, of righteousness, and of judgment.

To conclude: although the sermons have not been perused by me, I am inclined to give the author credit for his general sound views, and good intentions; but that very improper sentence, you will not fail to draw a line,' &c. was quite enough for me to desire an explanation. If what has been said on both sides should have a tendency, by the blessing of God, to satisfy the painfully experienced conflicting soul, the writer will be greatly gratified. Adopting the words of his worthy friend he concludes: "wherein I am wrong, I trust I am open to conviction-my object is the attainment of truth."

I am, Mr. Editor, your's very respectfully,

A FRIENDLY ENQUIRER.

ORIGINAL ESSAYS.

XLI.

JABEZ PRAYER.

1 Chron. iv. 10.

"AND Jabez called on the God of Israel, saying, Oh! that thou wouldest bless me indeed." In the sermon on the mount, our Lord pronounces those to be blessed who hunger and thirst after righteousness. By hunger and thirst are best understood, the ardency of desire which alone issues from the heart that is right with God; and prayer is the utterance of spiritual necessities. It may be the happiness of but few to take encouragement from so encouraging a declaration: yet the mercy and grace it conveys is enough to induce the cessation of complaint from the most necessitous, and even a hymn of praise from the most depressed. "Blessed are they." They are blessed in their basket and in their store, in their going out and in their coming in. They are blessed with the spiritual blessings in heavenly things in Christ Jesus, blessed in time, in death, and eternally.

But it is not a knowledge of the fountain being largely supplied, that will allay the thirst; nor will a persuasion that there is bread enough and to spare in our Father's house satisfy the present cravings of hunger. Nothing less than partaking the refreshing draught, and eating the desired food, can supply our natural wants; much more so is it with respect to heavenly provisions. I may have faith to believe in the boundless stores which are prepared for needy souls: I may be confident that living bread and water unlimited in supply, are treasured up expressly for such a perishing sinner as I am : I may be seated at the gospel table, and view with astonishment the bounteous preparation, anxiously longing to participate with others who surround me, and the utmost effort of my heart towards the master of the feast may not exceed the humble prayer,

'Feed me! and I shall want no more.'

Thus we consider the first petition of Jabez, "Oh! that thou wouldest bless me indeed." He was already blessed of the God of Israel on whom he called. A spirit of grace and of supplication was poured out upon him; he thereby had access to the divine throne, and held intercourse with him whom he feared. And this was known among his brethren, for he was esteemed more honourable' than they. Yet could he not be satisfied without further discoveries of the Lord's favour, and still more expressive tokens of his regard.

To be blessed indeed' in our way to heaven, is to know that we are interested in the covenant love of Israel's God; that his favour

encompasses us as with a shield, wards off every enemy, preserves from every danger, and secures in safety till we get out of the reach of every thing that oppresses us. It is to have that love richly imparted and shed abroad in the heart, and to live in habitual anticipation of its full display, where we shall no more, like the saint of whom we write, be known as the sons of sorrow. It is to be esteemed more honourable' than our brethren; that while daily convinced of and deploring our unworthiness and fruitlessness in the ways of God, we may shine as lights in the world, and in all we do, do all in singleness of heart to the divine glory.

"And enlarge my coast." An enjoyment of the liberty wherewith Christ hath made his people free is so sweet, that the praying soul cannot rest without a reproduction of the same,' that vision so divine.' One necessary branch of which privilege is liberty of access to the throne of grace; an intermission of free communication there, consequently brings bondage on the soul. We find when David was hid in the cave of Adullam, that the bodily confinement to which he submitted himself was liberty in its largest acceptation, compared with the fetters that bound his soul. He cried unto the Lord, unto the Lord he made supplication; he poured out his complaint, he shewed before the Lord his trouble, his spirit was overwhelmed, there was no one to help, refuge failed him, for no man cared for his soul; again and again he cried unto the Lord, O Lord, attend unto my cry, for I am brought very low; deliver me from my persecutors, for they are stronger than I.' And wherefore this earnestness of entreaty ? His concluding petition explains. ، Bring my SOUL out of prison ! Ps. cxlii. Thus Jabez besought the Lord for renewed manifestations of the divine favour and presence; and in the petition, "enlarge my coast," desired an emancipation from the power and oppression of his spiritual enemies.

Supplications for enlargement of heart and increase of grace, as to exercise, never fail to flow from the soul that is prostrate at the footstool of mercy. They who enjoy the most light in the Lord, plead perpetually for more light; and they whose knowledge abounds, continually desire and seek to know more of the things that make for their eternal peace. The affections of the new man of the heart are with heavenly intensity drawn towards the object of their adoration; and the desires by more than magnetic influence, cleave to that which is divine.

“And that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me!" There is not a more conspicuous mark in the whole character of a true believer, than that of a constant and unceasing desire to be kept from sin. In the estimation of a natural man there is nothing more reasonable than a determined avoidance of such pursuits as legitimately entail disappointment or disgrace; much more then is he of whom it may be said, "behold he prayeth," conscious of that sore evil which disappoints his better purposes, and which, if cherished, disgraces