trine of the gospel: it sets at nought the sovereign, free, powerful, electing grace of God the Father in the great act of divine predestination to the adoption of sons; the covenant of eternal love and redemption; and is at once an awful insult upon the wisdom of God in the glorious plan of salvation, an insult upon the dignity of the God-man Mediator, who most awfully represented by them, as attempting to redeem the church by his own infinitely precious blood, from sin, Satan, and the curse, yet is not able to accomplish it, because man will not do his part towards his own salvation: quite forgetting that salvation is the joint work of the adorable Trinity, perfectly independent of the creature. Nor is the ever-adorable Spirit less insulted by this God-dishonouring system; his free, efficacious operations are absolutely denied, and the creature's arm is put in the place of his almighty power. To support this system many detached parts of the sacred scriptures are used and misapplied, which at first sight seem to favour their views, but upon investigation have nothing to do with the purpose intended, to which these abusers of scripture appropriate them. What is the whole system of arminianism, but the fleshly, corrupt passions of fallen men wrought upon to entertain a good opinion of themselves, that man is not so far fallen, but that he possesses a little power left to turn to God when the creature chooses, or is willing to exert that power. Preachers vainly suppose they are in possession of this ray of creature excellency, this they declare to others, and upon this ground they found their exhortations to the world, to the unconverted, and perpetually order, command, and exhort them to do that for themselves, which God the Holy Ghost can only possibly effect for them. Hence those addresses to the world, to sinners dead in trespasses and sins, consists in wooing, cooing,

beseeching, entreating, and advising the dead to quicken their own souls, the blind to see, and an enemy to become a friend. And when they have made a few proselytes to their opinion, some reformation having taken place, perhaps they have had a dream, seen a vision, or heard a voice, these are received as converted characters. Such indeed are converted to a system, but this is not regeneration, nor any part of the teachings of the Holy Ghost; for indeed Satan has no objection to such conversions, when reformation is thus mistaken for regeneration, carnal ease for gospel peace, and blind and daring presumption for full assurance of faith. But the preacher that is so deceived goes on deceiving, until, if grace prevent not, both must perish in their own deceivings. And this is the work that is going on in the present day. It is to be feared that such converts are made two-fold more the children of hell than they were before. A devil is a devil still although whitewashed; and a man may be reformed, be devout in his way, and very useful in the church and in the world, yet at the same time hate, ridicule, and oppose the sacred truths of God's word.

Such is an awful proof that he is still in nature's darkness, an enemy in his mind, puffed up with a vain conceit that he has certainly an ability to keep the law, turn to God, persevere in the way, and endure to the end. But why talk of persevering in the way, when it is evident such persons were never in wisdom's way, the way of holiness, the king's highway, the strait and narrow way, the new and living way, the more excellent way that they are able to persevere in their own way may be the case, and no doubt they will, until grace effectually turn the heart.

To puff up the creature with this conceit of supposed power and ability, many blessed parts of scripture have been perverted, and the language of the text is perhaps more frequently

are professed arminians the only characters that thus pervert the scriptures; all our modern half-hearted Calvinists adopt the same language to accomplish the same purpose, and unitedly argue from the text, that Christ stands at the door and knocks at every man's heart, that he has given to every man an ability to open their hearts to him if they would, or else it would be in vain to knock. This method of treating this important scripture is almost universal. Surely no poor creature that ever fell into the hands of theives has been worse handled than this text. The conclusion which is generally made is this: that as God knocks for entrance, if the sinner will not open to him and let him in, the Lord will go away, knock no more, and the sinner's day of grace will be past for ever: hence the silly argument, suppose the king was to come and knock at your door, who would not get up to let him in? To which I answer, suppose all the people were dead in the house, I should be glad to know who is to let the king in. Such a perversion of this scripture is an insult upon the omnisciency of Christ; as if he could not see man's awful state by nature, or did not know what sort of treatment he should meet with from his creatures. It is an awful insult upon his omnipotency, his almighty power; as if he could not open the heart and let himself in. It is an insult upon his priestly office; that although he bore their sins, it is all in vain without the creature's co-operation. It is an insult upon his prophetic office, and giving the lie to the God of truth, who has declared, "Thy people shall be willing in the day of thy power. It is an insult upon his kingly office, that although a kingdom is given to him, yet he cannot take possession of it until his subjects please to admit him. Oh, that God the Holy Ghost may condescend to open blind eyes, to see what human nature is as

fallen, as depraved, as wicked, and as weak as it is wicked: to see the perversity and pride of the heart in opposing the truth, and vainly supposing the ability of the creature in any one thing respecting salvation.

Let us now consider the text in the following order. First, the speaker. Secondly, the persons addressed. Thirdly, the acts spoken of, Fourthiy, the gracious promises made to such in the text.

The apostle had been favoured with a most wonderful view of the great Head of the church in his exile, he had heard his voice, and had seen his glory. This account of his majestic person we have in the first chapter, who is described, in conjunction with the Father and the Holy Ghost, as the fountain of grace and peace, the faithful Witness, the first begotten from the dead, the Prince of the kings of the earth, the everlasting Redeemer of his people, who has loved them with an everlasting love, and to whom they ascribe power, and dominion, and glory for ever, as the Judge of quick and dead, and as the First and the Last, the Almighty. How dreadfully blinded must that person be by the god of this world, that dares to open his mouth against the essential and eternal Godhead of the Saviour; seeing that he himself has declared he is the Almighty. He that believeth not this record hath made him a liar, and the consequence, if grace prevent not, will be truly awful to such deniers of his Godhead: "For if ye believe not that I Am, ye shall die in your sins."

omniscient God: as having the government of the church and the world upon his shoulders, with all his ministering servants in his care, power, and direction, giving efficacy to his word, and shining in the brilliant rays of his own glorious perfections, and upon all who fear his name; as the First and the Last in the eternity of his person; as the ever-living Redeemer, Mediator, and Intercessor; as having authority over men and devils, heaven, earth, death and hell; and as the ever-blessed Amen. Under some of these divine characters he had addressed six of the churches; and to the seventh he calls himself the Amen, the Faithful and True Witness, the beginning of the creation of God. These glorious names can only belong to Christ: in the first is set forth his eternal Godhead, and in the last two his person as God-Man Mediator, to whom be glory throughout all ages, amen.

Secondly, let us notice the persons addressed. For want of attention to the particular persons, characters, and churches addressed in the word of God, arises so many sad mistakes, and evinces great ignorance on the part of those who attempt to be leaders, but are more ignorant, and act very differently to any servant or postman sent with letters, who certainly will look to whom the letters he is entrusted with belong, to whom they are directed. But our scribes take no notice of these important points, and deliver wrong letters, because they cannot discern to whom they are directed. This is the case in handling this very interesting text. It was an address sent to the church, not to the world, but to the professing church of God. And if, as is generally supposed, the seven churches of Asia were figurative of the seven states of the church, the church of Laodicea must represent the sad state of the church at that period. And this appears, too, evident from the parable of the wise and foolish virgins,

and a variety of other scriptures. which represent the state of the church in awful degeneracy. Most of the other six churches spoken of had many faults, but this really was overrun with errors, pride, self-righteousness, boasting, and awful departures from God: this is the sad state of the church now. But in this epistle our most compassionate Redeemer reproves, invites, and encourages the Lord's people, and gives notice to them of his speedy appearance, which appears to be intimated in the abovementioned parable: "At midnight there was a cry made, Behold, the Bridegroom cometh, go ye out to meet him; then the wise arose, and trimmed their lamps :" which is explained in this epistle to the Laodiceans, and which consists in a fresh knowledge of Christ; he is the gold tried in the fire. An apprehension of justification in his imputed righteousness, and a manifestation of covenant love, is the soul's adorning, and here we shall be safe; this is our prepar ation for heaven, our readiness to meet the Bridegroom, and to the Lord we are invited and encouraged to come for it, to part with all that we may most divinely enjoy it. Now the promise is very blessed to this church: "If any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me. But it is a solemn truth, even with the Lord's professing people, that all the alarms, calls, judgments, mercies, soothings, threatenings, and invitations, are of no avail without power from on high. They can have no more effect upon us than Lot's address to his sons, "Up, get you out, for the Lord will destroy the city;" but seemed to them as one that mocked, and they laid down again and perished in the flames. Or like Jonah, though a good man and a prophet of the Lord, when flying from his work, and the tremendous storm at sea was so alarming, that it caused the mad mariners. the swearing

sailors, to cry every one to his God; yet neither the voice of conscience, nor the raging wind, the roaring sea, the groanings and tossings of the ship, the yelling and crying out of the sailors, could awake him. This shews the necessity of an almighty power upon the heart, to accompany the voice of Christ, to make it effectual.

Hearing this voice, therefore, must imply the opening of the eyes to see, it must include the quickening power of the Spirit to feel. Hearing this voice is both light and life entering into the soul; and where danger is discovered, and a sense of need felt, there is always a cry put into the heart and this is the Lord's doings alone, in this we have no hand. The Lord opened Lydia's heart, and must also open all the hearts of his people in the same manner, and by the same power, or else he will never gain any admittance there. But then it is said, "If any open the door :" true, this door is not the heart, that is entirely the province of the Holy Ghost, as the divine Quickener and Illuminator of his people, but is the door of the lips. Here lies the mistake which so many make in preaching on this text, and misapplying it. They suppose it is the door of the heart, but an almighty power must open that; and as the heart is opened by his power, so the door of our lips is opened in confession, in prayer, in praise, in inviting the dear Redeemer to the affections, and to be favoured with communion and fellowship with him. This is the case with every soul that is born of God, as we may see in Paul's conversion; no doubt the apostle had many warnings against his cruel persecutions of the saints, many without and more within. These the Saviour when he met him in the way told him of: It is hard for thee, with thy naked heel, to kick against prickly briars and thorns, or points of swords and spears. The Lord came to him, light and life en

tered into his soul, and the door of his lips was opened: I Behold he prayeth." This is also true in the experience of all God's children in early conversion, and in every after renewal of the work of grace upon the heart. This is very strikingly seen in the fifth chapter of the Song of Solomon: the church is there represented as in this epistle to Laodicea, a deep sleep had seized her, she was idle, inactive, dull, careless, lukewarm; but her kind Saviour presents himself to her in his infinite condescension, boundless love, deep sorrows, and covenant blessings, saying, "Open to me."

This opening is not the opening of the heart to let Christ in; but it is his command, as elsewhere expressed: Call upon me; open thy mouth wide and I will fill it. Call upon me; I will shew thee great and mighty things which thou knowest not." Christ presenting himself to her, warning, calling, inviting, were all of no avail, until power attended it hence she confesses, "My Beloved put in his hand by the hole of the door." Here was secret almighty power felt, and the effects were blessed; and as her heart was moved, opened by the Lord, so she opened her mouth to the Lord. Thus, as Solomon says,

The heart of the wise teacheth his mouth, and addeth learning to his lips;" the one is the blessed effect of the other. And here the call is mutual: Christ calls us, and his biddings are his enablings; and as the power is felt we call on him, Christ opens to us his heart, and we by his power open our lips to him. He feasts upon the graces of his own Spirit in the hearts of his saints, and they seeing his beauty and glory feast upon him; and this shall be our feast for ever. Christ will feast his eyes and heart upon his people, and they will for ever feast their ravished souls on his excellencies.

Even in this world they feast upon him, when the soul is divinely and sensibly quickened; he is himself

the feast, and he that eateth me, even he shall live by me." His everlasting love; his glorious but mysterious person; his covenant engagements, wonderful incarnation, meritorious obedience, and unparallelled sufferings; his victories, triumphs, grace, condescension, and faithfulness: this is a spiritual feast, it is a feast for the soul; and that believer that finds it so upon earth, will be fed with his glories for ever and ever. The Lamb in the midst of the throne shall feed and lead them to fountains of living waters :" this is called supping with each other.

The dear Saviour gives many warnings of his approach. We knock with the hand, but Christ with the voice; he pushes back the bolt of unbelief and enters the soul. This is the work of God the Spirit; and as a Spirit of power and prayer the mouth is opened to him, we entreat, call, beseech, invite him to the soul, as an effect of his first call to

us.

When he intends to reveal himself to a poor sinner as his God and Saviour, his Surety, his righteousness, his atoning sacrifice, his salvation and joy; he generally gives him some

the Holy Spirit, watching his approach, while the mouth in sweet unison with the heart exclaims, "Come Lord Jesus, come quickly," Amen. Dear Lamb, still after thee I'd go,

Through all this gloomy vale below;

Oh, lead me on my heavenly road,
Prepar'd to meet th' eternal God.

Though daily tempted, tossed, and tried,
In thy dear arms I'd still abide;
There sweetly muse thy healing blood,
And feel prepared to meet my God,

If foes surround, and friends depart,
Anl inward evils swell my heart;
Freely I'd plunge in thy rich blood,
And I'm prepar'd to meet my God.
If growing sorrows mark my way,
And here I find but little day;
Yet, as I 'm found at thy dear feet,
I'm still prepared my God to meet.
Creating new alarming fears;
And if pale death to me appears,
My last appeal is Calvary's blood,
And I'm prepared to meet my God.
Westminster.

W. C.

LETTER FROM REV. SAMUEL TURNER, OF SUNDERLAND, TO A FRIEND AT

LIVERPOOL.

poor sinner may not so well understand them as those who have already experienced them. Earnest desires, intense breathings, hungerings and thirstings after him, deep concern, many fears, temptations and unbelief laying like a load on the mind, Satan busy, knowing perhaps that he hath but a short time. Thus the Lord hath his way in the whirlwind and in the storm. And as these clouds are but the dust of his feet, proclaiming his approach, the Lord will come by his messenger death to receive us to himself (John xiv. 3). For many signs or knocks, as warnings of his approach, see Eccles. xii. Oh, may the Lord's people be filled with holy longings and fervent desires for his coming, clothed in his righteousness, cleansed by his blood, sanctified by January, 1839.]

our December number.

To the hidden Hebrew, who has crept out of his hole, be grace, mercy, and peace from God our Father, and from the Lord Jesus Christ, our hope and help, our Saviour, and our all in all.

I received your glad tidings of good things in due course; but if you had not made an excuse for not writing before, which excuse I well understand, and cannot but accept, I should have scolded you for so long eating your morsel alone, and not inviting your poor father to the banquet. The Holy Ghost saith, "Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works." And thou hast been feasting on the fatted calf; and the bread of eternal

C