meek, such as God has promised to "guide in jud and to "teach his way."

Another passage referred to for the purpose mentioned, was that (Gal. 1:15,16,) in which the declares that "it pleased God, who separated him chosen him to be an apostle, and had, by his set him apart for that service) from his mother's and called him by his grace, to reveal his Son that he might preach him among the heathen," & revelation here mentioned was evidently internal me," says the apostle.) A revelation of the glory person and salvation of the Lord Jesus to his unde ing and heart. Such a revelation as every on experience that would, in imitation of this apostle, "the unsearchable riches of Christ." And in sub the same revelation that is experienced by all true tians, not excepting such as are "babes in Christ. these passages of God's testimony Mr. C. was wi prudent enough upon the occasion of this discussi least whilst I was present,) to make no reply; and c he has made no mention in his narrative.

To shew further the necessity of this revelation ferred not only to the prayer of the Psalmist that God open his eyes, (certainly not his natural eyes, but th of his understanding,) that he might read "wor things out of his law," but to the declaration of the tle: (1 Cor. 2:14,) "That the natural man receiveth 1 things of the Spirit of God: for they are foolishnes him; neither can he know them, because they are s ally discerned."

It is here proper to remark, that the assertion or gation of Mr. C., that the evangelical preachers gospel, of the different denominations or reformed ch es, represented the true meaning of the scriptures as hid from the view by a veil, which they had the p to remove, and thus to reveal them to the understa of their hearers, was declared to be gratuitous, and out the shadow of truth for its foundation. Or contrary, it was asserted they made no such repres

tion, they claimed no such power. And Mr. C. is fearlessly challenged, not only for the truth's sake, but for his own sake, and as he would regard his reputation for veracity, to produce the proof even of one instance, of an evangelical preacher of any denomination, in good standing, having made such a representation or claimed such a power. It is true that they believe there are some things in the word of God "hard to be understood," and such of them as are sincerely engaged in the "good work," to which they believe they have been called, study to approve themselves unto God, that they may be workmen who need not to be ashamed, " rightly dividing the word of truth." And for this purpose, they meditate on the things contained in the sacred volume, and so far as it is in their power, they give themselves wholly to them, that their "profiting may appear to all men," and that they may be qualified to "expound the way of God more perfectly." After all that Mr. C. has alleged upon this subject, there are none of the preachers of the gospel, of any evangelical denomination, that will compare with himself as a teacher of mysticism, or for boldness in expounding, not to say wresting, the scriptures. There is indeed one thing, in which it is hoped and believed, the most of these preachers of the gospel differ widely from Mr. C. in relation to this subject. Whilst he, it is believed, consistently enough with the doctrines which he holds, expects not, and asks not for the assistance, the guidance, or the enlightening influence of the Holy Spirit, they profess to believe, and it is hoped the most do believe, that "as many as are led by the Spirit of God, they are the Sons of God." And such as do thus believe, do also habitually feel their dependence upon this promised Comforter; and their continual need of his enlightening and quickening and sanctifying grace; and encouraged by the assurance of our Lord, that his and our heavenly Father will give the Holy Spirit to those who ask him, they are led daily to pray for a supply of the Spirit, that they may not only themselves be saved through "the sanctification of the Spirit and belief of the truth," but that

they may be so guided "into all truth," and tinue therein, whilst they "preach the word," th may also be the instruments of saving" those w them."

Nor do these preachers of the gospel hold or te Mr. C. would represent, that the "natural man," of in the first epistle to the Corinthians, (by which sion they understand every man that has not bee newed in the spirit of his mind "-every one bo woman who has not been "born of God"-every "born of the flesh" but not of the Spirit,) cannot, sense, understand the truths and doctrines of the On the contrary, they believe a "natural man," v divine aid or the enlightening influences of the Holy it, may attain to a very extensive, as well as acc intellectual knowledge of "the things of the spirit of as revealed in his word. Still they believe and co "the natural man" does not receive, neither " C know these "things of the spirit of God," in the I sense of the text. The subject will admit of an ap tration from what is said concerning our Lord first chapter of the gospel by John. "He was i world, and the world was made by him, and the knew him not. He came unto his own, and his ov ceived him not." There was, nevertheless, a re of that generation of his own people, the Jews, as w multitudes of Gentiles, after his crucifixion, resurre and ascension to the right hand of God, who did r him. Therefore the writer of the gospel adds: "E many as did receive him, to them gave he power [ privilege] to become the sons of God; even to them believe on his name." He next proceeds to state the son why any thus received or believed on the Sa "which were born not of blood, &c. &c. but of And in the conclusion of the paragraph, after a dis recognition of "the mystery of godliness," "the was made flesh and dwelt among us," he states or the most distinguished privileges of such as are truly sons of God by faith in Christ Jesus: "and we behel

glory, the glory as of the only begotten of the Father, full of grace and truth."

Now, although many of his own people knew Jesus, not only as the son of Mary, and the reputed son of the carpenter, but also as a person who did many wonderful works; and although some of them had a conviction, that he was the promised and long expected Messiah, still they did not know him, as did they who received him, and with all their heart believed on him. These last had. the eyes of their understanding so enlightened, that they beheld "his glory," (which was veiled under his external poverty and deep humilty from the view of the former,) "as the glory of the only begotten of the Father." God who commanded the light to shine out of darkness," had "shined" into the hearts of the latter, to give them "the light of the knowledge of the glory of God in the face of Jesus Christ;" whilst the former "were blinded by the God of this world, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." So also, although "the natural man" may attain to some intellectual knowledge of the things of the spirit of God, or the truths contained in his word, still he cannot know them, as does the spiritual man, or he that is born of the Spirit. Of spirtual discernment he is totally destitute, because "that which is born of the flesh is flesh," whilst that, and only "that, which is born of the Spirit is spirit." Wherefore it is said, "the natural man receiveth not the things of the spirit of God." Although he may understand them in the same manner that he does natural things, and may historically or speculatively believe them, he does not receive or embrace these things, as better than "thousands of gold and of silver." In a word, whatever may be the extent of his knowledge of the truth, he does not therewith "receive the love" of it, that he "may be saved." The word in the original, or Greek language, rendered "receiveth," is a part of the same verb that is similarly translated in Acts 8:14,11:1, and 17:11. a s also in 1 Thess. 1:6, and in other passages of the New Testament. Now if any inquirer for the truth

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as it is in Jesus, will examine these passages with the same spirit that actuated the Bereans, "who searched the scriptures daily," he will soon discover, that the reception of "the gospel," or " the word of God" therein described, is very different, indeed, from that produced by any mere historical, or Campbelliteish, belief of the truth. It was a reception of the gospel that diffused joy throughout the city of Samaria-a reception of "the word of God," as preached by Peter, at the house of the centurion, that was the effect of the baptism of the Holy Spirit, and accompanied by the grant from God of "repentance unto life." A reception "with all readiness of mind," and with joy "of the Holy Ghost." What, I now ask, must be the judgment of every candid mind, concerning Mr. C.'s assertion, that I am a zealous advocate of the incredibility of God's testimony without supernatural assistance?" If it was designed by him as a direct assertion, as a matter of fact, that I advocated such doctrine, it is unqualifiedly untrue. And if he intended it as an inference from the fact, that I did advocate the doctrine of the necessity of divine influence upon the heart of man, for the production of a lively as well as living faith, he ought, in all honesty, to have let his readers so understand him. But this would not have answered his purpose, because he might with as good reason infer, that I am an advocate of the insufficiency of the light of the sun, when I assert, that the man born blind could not see any of the objects around him, or any of the glories of creation, until Christ opened his eyes.

But it was, in reply to Mr. C., still further urged, in support of the doctrine of divine influence upon the human mind, that in consequence of the depravity of man, and especially of that carnal mind which "is enmity against God and not subject to his law," there is a prejudice against, as well as an opposition to, the truth and testimony of God, which must be removed before this truth and this testimony can be cordially received as worthy of all acceptation; and before the sinner can be persuaded to set his hope in God, or put his whole trust in the Lord Jesus