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THE WAYSIDE NOTE WRITER ON THE

LOOK OUT FOR THE LORD.

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honour of Him, of whom we can but, had comforted some_poor trembling bro-
again and again say, “Oh, How great is ther or sister in the Lord. And when we
His goodness, and how great is His add to this the felt presence of the Holy
beauty!"

Spirit enjoyed, and the fact that we
have in our possession upwards of 150
testimonies received from all parts of

the United Kingdom, yea, and even from Beloved, we know not what the Lord the East Indies, that the Lord hath hath in store for us ; but soon, circum- blessed our feeble “Wayside Notes” to stances over which we have no control,

the profit of immortal souls, we can will, we believe, drive us from commer

but come to the conclusion that He is cial holds. It is now something like about to drive us into the work of the seven years since we unbosomed our ministry for His own glory and our secret desire to enter the ministry, to the profit. beloved Editor of this Magazine ; since

In the meantime, we wait His will. that time the Lord has

, hy slow, yet fail not, and that we bear, with “ patient

Oh! for us, beloved, that our faith certain means, deepened that desire, and whenever opportunity has occurred, endurance,” all He is pleased to put we have spoken in His dear name;

upon us. Beloved, farewell. Don't never in a single instance doing so with forget Yours in the best bonds, out gaining a testimony that the word

Bow Road.

G. C.

EFFECTUAL CALLING.

3

cx. 3.

Look at Jeremiah xxiv. 7, and xxxii. | devil (Jas. ii. 19), be willing for God to 38—40; Ezek. xxxvi. 26, 27; Psl. work holiness in him? No! most

assuredly no! ! Tow, I ask, if God will give a new But in the passages we have just lieart, will we not have it? It God will quoted there is a declaration or promise take away the resisting principle, will of God, by His mighty, power, to do we not let it go? What is this but to that for poor man which he cannot do change God's truth into a lie-His om- for himself ;-they are God's absolute pipotence into weakness, and His glory promises, with no ifs, no perhapses, no into the idol of man's free will ? peradventures, no conditions whatever

Some, no doubt, would interpret such attached to them, but sheer dead lifts to passages, as conditional offers of God to the poor lost and undone sinners given men-e.g., "I will give you a heart of to Christ from all eternity! “I will, flesh ; I will take away your heart of and they shall,is language that needs stone, if you are not unwilling, or if you no explanation to any but professors have no objection, or if you ask me, dead in trespasses and siris." I will &c. But what outrageous mockery is work, and who shall let it?” says the this! what tampering with God's truth, Lord Almighty (Isa. xliii. 34); and if what impertinent obtrusion of wretched God has declared of any people under man's amendments and suggestions is heaven, “ they shall not depart from me,, here! Can a heart of stone ask or pray we defy all the Arminians in the world to God? Can a heart that is enmity to show us how that people can be lost! against God be willing for God to im- -Five Sermons on Five Points, by Rev. prove it? Can the devil love? or can W. Parks, B.A. man who, by nature, is worse than a

It is the hardest thing in the world to! Although we shall bless and praise take Christ alone for our righteousness. God through eternity, we shall® only Join anything to him of your own, and thereby acknowledge the debt we owe, vou unchrist him.-Wilcox.

but not pay an atom of it.-Romaine.

THE SCRIPTURE DOCTRINE OF UNION WITH CHRIST,
BRIEFLY UNFOLDED FOR THE EDIFICATION OF THE BELIEVER,

(Continued from page 599, last volume.)

THE SCRIPTURE DOCTRINE UNFOLDED.

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We now

advance

our

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III. We come, then, in the last place, to regeneration; and that, consequently, it dispose of our third question : What is in the act and moment of regeneraare the results of this union ? And these tion that we are united to Christ.

(3.) results it will be necessary for us to That regeneration, essentially considered, distinguish as proximate and ultimate ; is the importation of a new element into understanding by the proximate results human nature (not according to the of our union with Christ, such effects usual view of Evangelical writers, as are produced in us, and on us, during principle of grace infused into the the continuance of our present life in soul,) which element, otherwise the the flesh; and by the ultimate results of resurrection life of Christ, is distincthis union, those further effects which tively termed, in the Scriptures of the will manifest themselves only when we New Testament, “the Spirit,” or the shall have entered on a future state of “Holy Spirit." existence. For oh, beloved reader, this another step, which is to show that, as union with Christ, risen and the necessary effect of this, the man ascended Redeemer, is a marvellous who was originally by creation a thing. Its issues may be bounded only dichotomous (or two-fold) being, consistby the life of Jesus, and its full de- ing of body and soul, becomes a trichvelopment is reserved for the blessed- otomous (or three-fold) being, consisting ness of heaven. It is a seed sown in of body, soul, and spirit ; and this we time, but which shall bear its fruit only may call the intrinsic proximate result of in eternity. It is the rise of a little our union with Christ. stream, which for a time flows on The question-of how many parts slowly and with difficulty, sometimes does man (by nature) consist ? is one on “sparkling out amid the fern ”-some- which there has existed a considerable times apparently almost dried up, then diversity of opinion. The “ Athanasian sinking altogether into an underground Creed,” however, explicitly asserts that channel, where no eye can trace it, but “the reasonable soul and flesh (i.e. body) to re-appear expanded into a majestic is one man.” And, in exact agreement river, and mingle its glad waves with therewith, the Catechism of the Westthe wide ocean of Jehovah's glory. minster Assembly declares, that “Christ

1. Let us then consider for a little the Son of God became man, by taking while, first, the proximate results of our to Himself a true body and a reasonable union with Christ; that is, the results soul.” The guarded accuracy of both which accrue to us therefrom while we these venerable documents is worthy of remain in this world. Somewhat on this our special notice. A distinction has point has unavoidably been anticipated; sometimes been made between the but we have throughout these papers “reasonable soul ” and the “sensitive preferred the lesser evil, as we deemed or vital principle;” and some heretics it, of some slight degree of repetition, have maintained that Christ took the to the greater one, of failing to bring latter, but not the former. This is a each great point in our subject clearly distinction, however, which neither the and prominently before the reader. Still Creed nor the Catechism recognizeadhering to this method, we shall com.both asserting, with equal plainness, that mence by recalling to the reader's re- the soul of Christ was a reasonable membrance the steps in our argument, soul.” The same opinion has been which we have already endeavoured to maintained by the most eminent theoprove. They are as follows:-(1.) That logical writers of more recent times. we are united to Christ by a participa- 1 “ The constituent and essential parts

of tion of His resurrection life. (2.) That man (as) created by God," says Dr. his life is imparted to the believer in 'Gill,“ are two, body and soul. These

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Nor can

such was

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appear at his first formation : the one the man lives on, in his natural and unwas made out of the dust, the other was regenerate state, a dying body, with a breathed into him; and so at his disso- soul that is dead in trespasses and lution, the one returns to the dust from sins.'»* whence it was, and the other to God that Man, then, not merely in popular esgave it; and, indeed, death is no other timation, but according to the judgment than the dissolution, or disunion, of of most orthodox divines, was created a these two parts.

Or, to take a theo twofold being; nay, we want surely logian of a very different stamp, -" The nothing beyond the plain declaration of Holy Scriptures, and even those of the Scripture to assure us of this truth, Old Testament," says Professor KNAPP, when we read, “So God formed man “constantly teach that man consists of out of the dust of the ground (there is two parts, body and soul-e..., Eccl. xii. his body), and breathed into his nostrils 7. * The dust returns again to the the breath of life (there is his soul), earth, of which it is a part; the spirit and man became a living soul” (Gen. returns to God, who gave it’ (Mat. x. ii. 7); or, as St. Paul significantly ex28). "Fear not them who kill the body, presses it, “A soulicab man. but cannot kill the soul,' &c.

Such is the natural man ; we suppress the conviction, that there Adam, and such is every man who is is within us a nature different from the naturally ingendered of the offspring body, and superior to it-an enlivening of Adam. But what is the Christian? and quickening principle through which Wherein does the believer differ from we possess the power of feeling, think the unbeliever; the regenerate man ing, willing, and acting: But, notwith- from the unregenerate? It is not, as standing this conviction, there have we have already intimated, that (accordalways been different opinions with re- ing to the opinion held by the vast magard to the constituent parts of human jority of the evangelical school) in the nature. Some have maintained that moment of regeneration a divine influeither the soul or the body is the only ence is exerted upon the natural soul of essentia part of man ; while others have the man ; that the soul is animated by maintained that it consists of three es- a new life-that the soul, damaged and sential parts, body, soul, and spirit. polluted by the fall

, is renewed and puThis opinion had its origin in the caba- rified; not perfectly, indeed, but in so listic and platonic philosophy.”+ large a measure and degree, that there

With this theological teaching, modern exists in the true Christian no longer an physiology is in perfect harmony. Pro- entire sinful nature, but only the refessor MILLER, à most competent wit- mains of it;f not“ the flesh," but only ness, remarks ; -“ Let it be remembered its relicssome few members of the that man consists of two parts; the mor

“ crucified,'

or rather

“ drawn and tal and immortal; body and soul. The quartered old man,” in which a fastformer, fashioned by the wonder-work- expiring spark of life may still survive; ing hand of God out of the dust of the in other words, that man

was not earth, to be the soul's tenement, and to created “flesh,” but only became flesh" obey its will, having served the allotted after the fall; thus confounding the space in time, returns to the earth from New Testament sense of the term as whence it came. Wearied with labour synonymous with “human nature in the and worn by disease, it sleeps in death, and rests in the grave till the resurrec

* Physiology in Harmony with the tion. The latter is at first breathed by Bible.” the Spirit of God into the house of clay,

* “We hear continually from those, who and the two live on together, not in undertake to become our spiritual guides, of purity and perfection of life, however; the remains of corruption,' of 'the remains for in both there is the taint and deadli of indwelling sin,' that the old man remain

eth in us in a measure,' and such like vague ness of the fall. The child grows up, and indefinite expressions, calculated to lead

us to infer that some portion of our inward Body of Divinity,” Vol. 1, p. 386. corruption is gone, some of the members of f “ Lectures on Christian Theology,' the old man (as it were) amputated, and that Art. vi. Sec. 51.

by increased exertions of our own, with the

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natural condition," and the popular the powers, passions, and infirmities theological sense of the principle of thereunto belonging ; and, secondly, of corruption" existing in human nature that which no other man except a real as fallen, and which is also called “in- Christian possesses, viz., that which is dwelling sin.”

born in him, and sustained in him by the No, beloved; this we bold to be an Holy Spirit of God. And what is that ? entire, and, in its far-reaching conse- I answer, in the words of the Lord, quences, a most disastrous mistake. That which is born of the Spirit is We believe that no change, no amelio- spirit’ (John iii. 6). Hence, the apostle ration, no renovation is effected in the calls the Christian a spiritual man soul by regeneration, but that a new (nyeupatikos), as distinguished from all principle, or, if you will, a new nature, others, who are called natural or soulish is added to the man; that principle or men, (\rxikol), 1 Cor. ii. nature being “the spirit”-“the resur- “By a true member of the true Church rection life of Christ.” And we do not of God, then, I would be understood to hesitate to say that to confound “soul mean a man or woman who possesses, and spirit,” though a less gross is not a not only a human body with all its wants, less fundamental error, than to confound infirmities, and lusts, and a human soul "soul and body.” If the one is ma- with all its capacities, but also a heaventerialism, the other is carnalism; if the born spirit, with all its holiness : a man one degrades man to a lump of perish- or woman in whom this spirit does not able matter, the other degrades the acquire such an ascendancy as to resist Christian to the level of the flesh. effectually, and at all times, the desires

Some of our readers who have never and motions of the natural body and studied this subject may, however, as soul. This would be perfection; and in we fear, regard this most important dis- whom the natural body and soul do not tinction of soul and spirit” as the cob- acquire or retain such an ascendancy as web of our own brain; it is, therefore, to overbear effectually, and at all times, a great satisfaction to us to be able to the motions and desires of the Spirit, adduce the opinion of one of the most this would be unconverted nature. But eminent evangelical ministers of the day a man or woman, in whom nature born on this point, not only on Paul's prin- of Adam, and spirit born of God, both

one of your own poets," but live, and live contrary the one to the because he has expressed this truth far other; so that the Christian cannot better than we could hope to do so. do the things that he would do. To The Rev. Dr. M'Neill, in his able and will is present with him, the spirit is valuable work, The Church and the willing; but how to perform that which Churches," writes thus :—“For what is is good, he finds not; the flesh is weak. a member of the Church of God? What With the mind he served the law of is a Christian indeed ? The question is God; with the flesh the law of sin' a simple one, but a scriptural answer to (Gal. v. 16–18; Rom. viii. 18, 25). it is wrought with most excellent wis- The spirit would be holy; nature candom. A real Christian is an immortal, not. Nature would be unholy; the compound being, consisting of two es- spirit cannot. The spirit would be like sential parts; first, of that which other God; nature cannot. Nature would be men consist of, body and soul, with like Satan; the spirit cannot. A bird

of paradise is detained in a cage of fallen blessink and grace of God, more will be humanity. The cage cannot kill the rooted out and cul off, till at length we shall bird, the bird cannot free itself from the thus be meet for glory. ' A little leaven will leaven the whole lump;' and we shall ‘all into its own likeness; it flutters and

cage,

neither can it transform the cage come unto a perfect man, unto the measure of the stature of the fulness of Christ.'

falls back; it sighs for liberty, and

Is not this, for the most part, the usual method

flutters again; it quiets itself paof exhorting believers to the indispensable tience, and sighs in hope of deliverance ; duty of sanctification ? The Scriptures, how- and thus it must flutter and sigh, and ever, reveal no such method.”_-" The Two sing and wait, till the

cage

is removed."* Natures of a Believer.” By a Layman. 30. 128, 129.

* First edition, pp. 214, 216.

ciple of

that it

re

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To every

word in this admirable pas- , last days as “soulical (4vxikol), having sage we subscribe with heart and hand. not the Spirit-they further teach us

But to proceed: that the Scriptures that all men alike do not possess both do recognise a true generic distinction the “soul” and the “spirit ;" but, on between the “soul” and the "spirit” the contrary, that only those who " of man, is placed beyond all doubt by ceive the things of the Spirit of God," such passages as 1 Thess. v. 23 ; Heb. in other words, true believers, have the iv. 12; Jude 19; and especially by the latter ; while the great mass of manvery explicit language of 1 Cor. ii. 14, kind are but "sonliсal, having not the 15, referred to by Dr. M'NEILL. When Spirit.And, therefore, it does cerPaul prays for the Thessalonian believ- tainly appear to us, that to confound the ers, that the very God of peace may two things, call them principles or nasanctify them wholly, and that their tures, as you will, signified by these whole nature, spirit, and soul, and body,* terms, would be as erroneous in doctrine be preserved blameless unto the coming as the confounding of the terms themof our Lord Jesus Christ,”—when he de- selves in Scripture language is in apclares to the Hebrews, that “the word pearance. Although we may supof God is quick and powerful, and pose," says an ingenious writer, that sharper than any two-edged sword, there is no difference between soul and piercing even to the dividing asunder of spirit, we should be startled were we soul and spirit, and of the joints and to use the one instead of the other.

-"--he clearly intimates that the For example, how strange would it apsouland the “spirit” cannot be the pear if we were to speak of a man same; inasmuch, as he thus distinguishes losing his spirit' (Matt. xvi. 26); or the one from the other. And, moreover, to say, that there were added to the when the same apostle tells the Corin- Church three thousand spirits' (Acts thians, “The soulical man (tuxirds ii

. 41). Still more startling would it be ăvopwtos) receiveth not the things of to use the word soul for spirit, saying, the Spirit of God; for they are foolish. He saw the soul of God descending like ness unto him : neither can he know a dove, and lighting upon him ' (Matt. iii. them, because they are spiritually dis. 16). "They were terrified and affrighted, cerned; but he that is spirilual (tvev. and supposed that they had seen a soul' Matikos), judgeth all things " -- and (Luke xxiv. 37). 'Ye know not what when Jude speaks of the mockers of the soul ye are of' (Luke ix. 55). 'In the

name of our Lord Jesus Christ, when ye * We agree with the opinion of VITRINGA, are gathered together, and my soul, with that the word ookampov, which is trans. the power of the Lord Jesus Christ' lated “whole ” in this passage, is not to be (1 Cor. v. 4). · When the unclean soul taken as an adjective, but as a substantive; had torn him' (Mark i. 26).” and that the "whole” is to be understood as in opposition with “ spirit, and soul, and

(To be continued.) body;" these three being, in fact, a detailed account of what constitutes the “whole" of regenerate mau.

* “ The Stars and the Angels," pp. 334.

marrow

" *

SMOOTH STONES FROM ANCIENT BROOKS.

As long as there is fuel in the heart God lades the wings of private prayer for a temptation, we cannot be secure. with the sweetest, choicest, and chiefest He that hath gunpowder about him, had blessing: Ah! how often hath God need keep far enough off from sparks ; kissed the poor Christians at the beginhe that is either tender of his credit ning of private prayer, spoken peace to abroad, or comfort at home, bad need him in the midst of his prayer, and shun the very shadow of sin; and he filled him with light, joy, and assurance that would neither wound conscience or upon its close. credit, God or the Gospel, had need hate the garments spotted with the flesh.

BROOKS.

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