high-toned spirituality of mind, which transcended my infantine experience in the divine life, far as the wisdom and strength of mature age surpass those of children. Christian character, like the human countenance, is marked by an endless variety in the features and expression: but there is also a striking similitude in the broad outline, which obtains under all changes and circumstances. Hence, believers of all climes and temperaments and ages, are drawn together by a mysterious sympathy, and own the attractive power of that sacred affinity which unites them in one, as Christ and the Father are one. Too frequently, alas, the iron hand of sectarianism seizes their susceptible hearts, and rudely rends them asunder; and frequently, too, an error in doctrine runs, like a vein of lead, through the rich mine of experience, giving a shock to sympathy, and tending to disunion. Thus it was in the book in question. Neither the school of Edwards nor of Fenelon made the proper philosophical and Scriptural distinction between self-love aud selfishness, and therefore none but an enthusiast can enter fully into the feelings of Madame Guion and David Brainerd.

The life of the learned, talented, and devoted Henry Martyn was also, in my case, greatly blessed. In him I saw piety the most exalted

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tried to the utmost, and passing with purity and triumph from the reiterated ordeal. This book rekindled my desire for the work of the ministry, which had been first awakened by the warm recommendations of several clergymen, residing in different parts of the country. In another respect it exerted an influence on my mind similar to what was subsequently produced by the Life of Spencer, of Liverpool. I was awed by such seraphic zeal and heavenly purity, and like Job in the presence of Jehovah, I abhorred myself and repented in dust and ashes. Great, indeed, were the internal struggles which I experienced. The "flesh lusted against the spirit, and the spirit against the flesh, and these were contrary the one to the other. So that I could not do the things that I would." Gal. v. 17. Long and doubtful was the contest between light and darkness. Often did my heart sink in despondency, as I "entered the cloud" which wrapt up my spirit in impervious gloom, but as often would the Sun of Righteousness rise to dispel it; and oh, how gladdening were the beams which it shed upon my heart! At length I was privileged to exclaim :

"The darkness of years and the night of repining,
Now over the valleys have gloomily past!"

The day-spring from on high had risen in my

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soul. I had laid hold on the covenant ordered in all things and sure, being ordained by Infinite Wisdom, and ratified by "blood divine."

Now, this change was wrought by the HOLY SPIRIT, without whose influence it could never have occurred. Remorse of conscience might' have preyed upon my spirit; the light of truth might have shone painfully upon my mind: Providence might have maintained his controversy with me, perplexing and darkening my path through life, and stinging me with repeated disappointment; but all would have proved vain for my conversion, without the secret, softening influence of the Spirit, predisposing my heart to receive the truth in the love of it. "The carnal mind is enmity against God." It is this enmity, imbuing all our affections and faculties, that rejects the Saviour. When, at length, the heart is open to receive him, how is the fact to be accounted for? Has the enmity been conciliated, or has conscience obtained the mastery over it?" It is not conciliated, for "it is not subject to the law of God, neither indeed can be," Rom. viii. 7. Its hostility to God is immitigable. Conscience has not overcome it; for though it possesses authority, it is destitute of power. It can warn, remonstrate, and pronounce its sentence when the deed is done; but it is not able to prevent

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the repetition of it, nor to root out the principle from which the disobedience springs. Conscience is a part of the human constitution, and not a grace superinduced by the Holy Spirit. This is clear from the fact, that it is said in Scripture to be "defiled" and "seared." That it is often, to an awful extent, perverted, even among Christians, it needs no argument to prove; so that, in fact, this principle is itself depraved. It cannot, therefore, overcome a power by which it is controlled. And, besides, if the man that receives Christ differs from another, who, under similar circumstances, rejects him, merely in the uninfluenced exercise of some power within him, then he has ground for glorying over his neighbour, The cause of difference is in himself. And the pivot, on which the salvation of a soul turns, is supposed to be some thing which the Holy Ghost cannot effectually touch, without destroying human liberty; and he is thus represented, as turning away vanquished from the fruitless contest with the powers of darkness in the soul of man.

This is, I think, neither Scriptural, nor rational, nor reverential towards the blessed Agent of our salvation. "It is not by might, nor by power, but by my Spirit, saith the Lord." Unless a man be born of water and of the

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Spirit, he cannot enter the kingdom of God." "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ; by grace ye are saved." "According to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost." Those who believe in Christ are "born not of blood, nor of the will of the flesh, nor of the will of man, but of God."

Now, if language like this mean any thing, it teaches, that the communication of spiritual life is the act of God, in the exercise of his sovereign and distinguishing mercy. And as to the Spirit striving in vain to implant this new life in the soul, like Julian attempting to rebuild Jerusalem, and repelled by the fiery rocks that issued from the foundation, is it not a hard saying? Will God go to war without comparing his forces with those of the enemy? Will he leave a building unfinished from want of resources to complete it?

I trust, my dear Friend, you will yet join with me in adoring this Divine Being, who, in connexion with the Gospel, works all spiritual good in the soul. He lays hold on the conscience, and convinces it of sin, and brings the broken spirit to the cross of Christ, to be bound up and healed. By him we have access to the Father,