neuter gender, to signify faith, the thing he had just before been speaking of, there are so many similar instances to be found in scripture, that one would wonder how it were possible for any judicious critics to have laid so much stress on this as they do, in rejecting what seems beyond all comparison the weightiest and most natural interpretation." Thus we see Mr. C., and his translator, Dr. D., are at issue concerning this TOUTO, which the former would fain use as a lever to overturn, that he may destroy, one of the most important doctrines of the gospel With a view to show not only that Dr. D. is on the side of truth, in this issue which Mr. C. has joined concerning the meaning of the apostle, but also the fallacy of the conclusion that TOUTO cannot refer to faith, I shall now refer to some other texts of scripture. The same apostle, in his epistle to the Philippians, (Phil.1:28,) speaks thus: "And in nothing terrified by your adversaries: which to them is an evident token of perdition, but to you of salvation, and that of God." Here there can be no doubt about the antecedent of that. It can refer to nothing that precedes in the text, except it be salvation. And yet the original of the word rendered that, is this very rouro, in the neuter gender, referring to salvation, the original of which, like that of faith, in Eph.2:8, is in the feminine gender. In the sixth chapter of this same epistle to the Ephesians, verse 18, the apostle uses the following language: "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance," &c. Here the word thereunto, evidently refers to "prayer and sup plication," and indeed can refer to nothing else. Nevertheless, the original of the words rendered thereunto, are AUTO TOUTO, both in the neuter gender, whilst the words which signify "prayer and supplication," are both feminine. So also in his epistle to the Galatians, (Gal. 3:17,) the same apostle writes thus: "And this (TOUTO) I say, that the covenant, that was confirmed before of God in Christ," &c. Here we have another instance of TOUTO referring to a word, (viz. " the covenant,") which, in the original, is in the feminine gender. Lest it should be

the effect of the power, and even the exceeding greatness of the mighty power of God, (Eph. 1:19,20.) Now to shew that such as are the subjects of true faith, believe, not of themselves, but through grace, I refer to Acts 18:27; where it will be seen that it is asserted concerning certain disciples, that they "had believed through grace." And if through grace, it would seem to follow that faith is the gift of God, or what is substantially the same thing, the product of his power and good will to man. It is presumed that Mr. C. would hardly venture to assert that he believed the historical accounts of these United States, which induced him to emigrate," through grace."

With a view to confirm and fully establish the important doctrinal and scripture truth, that faith is the gift of God, I must request the attention of the reader, while I attempt to investigate one other saying of the great apostle: "For unto you (Phil. 1:29,) it is given, in the behalf of Christ, not only to believe on him, but to suffer for his sake." This passage, both in the letter and spirit of it, seems to correspond with that in the epistle to the Ephesians, (Eph. 2:8.) And it is well worthy of our particular notice, that the verb in the original, which is here translated "it is given," comes from CHARIS, (which signifies grace or favor,) and that it means "to grant or bestow freely, as a favor or gift." Thus it is not only used, but correctly translated in Rom. 8:32: "He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things." In the gospel of Luke (7:21,) we find the same verb not only used in the same sense, but in such a connection as may serve to illustrate the manner in which Jehovah "Jesus, the author and finisher of our faith," confers this gift through the exertion, not of his miraculous power as in the case alluded to, but by the mighty power of his saving and efficacious grace. "And the same hour he cured many of their infirmities and plagues, &c., and untó many that were blind he gave sight.”

In responding to my reply, Mr. C. also asserted, upon the authority, not of God's word, but of Dr. Macknight,

meekness and temperance." Does Mr. C. mean there is no difference between christian fidility then fidelity, in the same manner that he assert no difference between historical faith and that wards the Lord Jesus Christ," which "accompa vation?" It is, I think, fairly to be presumed, t contends there is but one kind of faith, so also, there is but one kind of fidelity. Will Mr. C., th tain, that the fidelity which the heathen have ev the fidelity, for instance, of Roman patriots, and matrons, who lived before the light of the gospel upon their country,-was "the fruit of the Spiri it be remembered, that Mr. C. admits that the wo TIS," whether its true meaning be faith or fidelity, ed among the fruits of the Spirit." If, then, i fidelity, as he asserts, and not faith, it follows of that he must, either draw a distinction between and heathen fidelity, or assert that the latter is in t sense a fruit of the Spirit as the former. If th belief, it would be not only gratifying, but edifyin christian community, if Mr. C. would give to th his creed in relation to the Holy Spirit, as he length, and especially in his late interview and alte with Rev. Mr. Jamieson, at Mount Holly, Kentuck compelled, as it would seem, to do, in relation to trine of the Trinity and absolute Divinity of that S "in whom dwells the fulness of the Godhead bod

On the other hand, if Mr. C. should attempt to guish christian, from heathen fidelity, it is not pe that he would gain any thing by his assertion, if were correct, provided the former be rightly unde Whilst it is not intended to touch upon, much less cide, the question, whether a heathen, in the fulles of the word, may not, in the sovereign mercy of G without the light of revelation, be endued with the f graces of the Spirit; be brought into a state of fa acceptance with God; and be made meet for the tance of the saints in light, it must be evident, eareful examination of the word of God, to all w