contrived against the church of the living God will ever prevail, for he will scatter and bring to nought their purpose, and he will comfort and support his friends. The omniscient Lord is privy to all the plots laid by the wicked against his subjects, and he also is intimately acquainted with the heart of his people, and will always commend their loyal conduct to him when they strive together for the faith of the gospel. There is not a petition breathed by them but what he hears and regards; nor can there be a single action of the life that is designed to promote agreement amongst his people, but what he approves. To be like-minded with the Son of God, is a great favour; to be interested in the promotion of his kingdom upon earth, and for his glory to be the great end of our being, is worth living for; but those who are really his people are thus distinguished by their eternal Saviour. The happiness of the church is promoted, and she is making increase to the edifying of herself in love. In the present age of the church, the principles of truth are not regarded in the way that they should be. We have strangely mixed the church and the world together, and there is so much of the temper of worldly men seen in the disciples of Christ, that it is for a lamentation worldly policy is introduced into the society of the just, and the man who has honesty enough to protest against it, is now by many people considered to be an enemy to peace. I never wish to possess that peace which is obtained by such paltry means, which are opposed both to the claims of the law and to the spirituality of the gospel. As far as we are made acquainted with the nature and essence of the gospel, it is our duty to adopt every means that can advance the purity and happiness of the church of God. But we must ever remember, that peace is not present when purity is absent we may as well expect that the greatest contradiction in nature will unite together, as to look for one where the other is not found. The people of God are a holy people, therefore the principle of life that they received from Christ in the day of their spiritual birth is incorruptible, although numerous events will take place to damp the fervour of their spiritual joys.

Justice may be illustrated as the fulfilling of the duties of the relations subsisting between God and man. If this definition of justice is correct, it will suit my present purpose to shew that there is a fitness of wisdom between the means used and the end to be accomplished by them. For example, that heavenly relationship to which God has sovereignly adopted his people in Christ, is made known to them by the regeneration of the Holy Ghost; this brings them vitally into the most near and honourable affinity to him, that it is consistent with his divine perfection and independency to raise them unto, and they are hereby particularly distinguished by and for him. The numerous duties mentioned above are not mere matters of convenience, but the performance of them is the filling up the character in a consistent manner peculiar to the holy and honourable relationship to which they were eternally adopted. Throughout the whole

plan of grace that God has wisely adopted to execute his counsel, and to collect his children into one family, under one Head and Lord, his perfection is peculiarly displayed, and his glory is the first cause and the last end of all his holy appointments in grace, and therefore holy duties arising out of this principle, is a fulfilment of the relationship subsisting. Jehovah imparts his rich grace to the needy sinner, and he uses it in that way which God has justly precribed. The union subsisting between God and his church in Christ his Son is so comprehensive, that we cannot enter upon any part of our religious services but this principle is that upon which we meet in love, and holy fellowship is enjoyed with God who is our portion and everlasting heritage. It is not to be supposed that the recipient of divine favour is equal with God who extends his favour to them on the election through the redemption of Christ. No. But that Jehovah reveals this act of his eternal mind to his children, and he sanctifies them to believe their adoption in Christ to eternal glory. The portion which was settled upon the church before the world began, is given to her in time, and the necessary consequence of it is, the genuine christian gives himself voluntarily to God as his own peculiar portion. By this means God most graciously condescends to accomplish his own plan of wisdom, and in the sanctified church his most excellent name is glorified.

Sir,

LETTER TO THE EDITOR.

I regret having occasion to trouble you again on a subject, which I had hoped was settled between me and W. A. M. but just as this writer had fainted in the field, behold another man of valour comes forth to vindicate the cause of his fallen friend, and with a few words,' (filling nearly seven pages) to cut off the head of poor Terio ; but, alas! for his friend and for his cause, he fighteth as 66 one that beateth the air."

I occupy the same ground as I did at first, Sir, opposing as unscriptural the sentiments advanced by W. A. M. and which T. E. R. endeavours to maintain. You will recollect, Sir, that I objected to the sentiment, that God permits men to sin in order to punish them for it, that his judgment may be more signally displayed;' and, rejoicing that there is a hell;' and afterwards asserting, that' sin was included in the plan of creation, providence, and grace.'

Now, Sir, that in the whole range of Christendom men should be found to assert and to maintain such sentiments as these, is to me a most marvellous thing; and Terio cannot refrain from expressing his deep regret that T. E. R. should have spent his time in rifling the sacred pages in order to prop up such unscriptural and unwarrantable sentiments. The bible is a book very precious to Terio, and it grieveth him to the heart that such smoky effusions of presumptive ideas should be blown upon the face of divine truth.

To every sentence of the inspired volume, Terio assents; and if a sentence can be presented from the volume of the book, that God permits men to sin in order to punish them for it;' that either patriarchs, prophets, or apostles, rejoiced that there is a hell;' or asserted that sin was included in the plan of creation, providence, and grace,' Terio will humbly and most readily acquiesce; but until this is done, he rejects the sentiments as a most daring violation of holy writ.

The Lord, foreseeing how the Jews would obstinately and wilfully reject Christ, marked it down in prophecy; but yet this prediction was no cause of their unbelief; and surely, (as an old writer says) ⚫ when men close their eyes wilfully, and say they will not see, it is just with God to close their eyes judicially, and say, they shall not see.' • God's act of hardening and blinding was consequential upon their sinning;' but T. E. R. puts this act of God in blinding the eyes of the perverse Jews on his pre-determination or purpose, without any regard to their obstinate rejection of Messiah ; but that blindness upon the minds of the Jews, in which they rejected Christ, Paul imputes to the devil," the God of this world,' 2 Cor. iv. 4.

Terio would take the liberty to suggest to T. E. R. the propriety of examining and "comparing spiritual things with spiritual," lest he should set himself down too soon as an oracle of infallibility.

T. E. R. says, that the weepings of Immanuel were marks of his natural affection.' I should be glad, Sir, if some of Immanuel's professed disciples manifested a little more natural affection.' But 'natural affection,' or any thing else, will do for an evasive shift of argument for some folks, when driven into a corner.

Was it natural affection,' entirely irrespective of the spiritual welfare' of the soul, that Abram cried, "O that Ishmael might live before thee?" Was it natural affection, entirely irrespective of the spiritual welfare' of the Israelites, that prompted Moses to exclaim, "O that they were wise, that they understood this, that they would consider their latter end ?" Was it natural affection, irrespective of the spiritual welfare' of the Jews, that Paul, their countryman, when writing to the church at Rome, says, " Brethren, my heart's desire and prayer to God for Israel is, that they might be saved?" Was it natural affection, irrespective of their spiritual welfare,' that the dying Jesus supplicated for his murderers ? Father, forgive them."

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But T. E. R. will say, Jesus did not pray for all sinners.' Where has Terio said that Christ did pray for all sinners? Terio is confident, that if Christ had prayed and died for all sinners, then all sinners would have been saved. But Terio has said, and Terio repeats, that Jesus wept over sinners-prayed for sinners-died for sinners;' and let T. E. R. contradict the assertion if he can, or if he dare.

If Terio had said, Jesus wept over all sinners-prayed for all

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sinners-died for all sinners, then T. E. R. might have honestly flew at the bait, and run with the hook in his lip; but Terio knows better.

To conclude, Sir, (for surely your patience, and that of your readers, must be exhausted on the subject,) let me express a hope, that ere long T. E. R. will cower down from his lofty conjectural flights into the valley of humiliation, and no more attempt to soar "above that which is written." I most gladly embrace this (as probably) the last opportunity, Sir, of expressing how much gratified I am with the matter generally introduced into the "Saint's Treasury;" and beseeching the Lord Jesus to smile upon and bless your work of faith and labour of love, for the promotion of Zion's prosperity,

I am, Sir,

Most truly your's,

Waltham Abbey, Sept. 10, 1830.

TERIO.

HINT TO CORRESPONDENTS.

In this day of awful departure from primitive truth, when the prevailing errors of Socinianism, Arminianism, Baxterianism, &c. increasingly abound, ought not orthodox ministers, and other persons who are attached to the doctrines of the reformation, form themselves into an association for the better and more extensive diffusion of those holy and invaluable principles? And as union is strength, it is evident, much might be done by uniting together in a body. If any of your numerous Correspondents will give their candid opinion hereon, and forward any plan or plans likely to carry this desirable object into execution, it will be highly esteemed by

Your's in the everlasting gospel,

FIRM IN THE Truth.

RELIGIOUS INTELLIGENCE.

THE REV. Mr. Cox, late of Reading, has accepted an invitation, and commenced his labours, as Pastor of the Particular Baptist Church, at Woolwich, Kent.

The Rev. ROGER HITCHCOCK, late of Andover, has accepted the Pastoral office over the Particular Baptist Church, at Devizes, Wilts.

The Rev. JOHN BAILEY, late Pastor of the Baptist Church, meeting in Zoar Chapel, Alie Street, Goodman's Fields, departed this life, at his residence, Wandsworth. His Funeral Sermon was preached by the Rev. JOHN STEVENS, to an overflowing congregation, on Sunday, Oct. 24, 1830; the Independent Chapel at Wandsworth, was kindly lent on the occasion.

In the press, "The Responsibility, the Divine Assistance, and the Glorious Reward, of the Faithful Minister of Jesus Christ; a Sermon, at the Ordination of the Rev. T. D. REYNOLDS. By I. MANN, A. M.

REVIEW.

Academia Speculum: The History and Mystery of Mr. Sparewater; or a few Rude, Shrewd, and Crude Remarks, exhibiting, as in a Glass, some of the Minor Beauties of Polite Theology. The whole intended as a New, True, and Useful Mirror for Theological Seminaries, Creature Fashionables, Respectable Churches, Impostors, and Formalists. 12mo. pp. 64. Palmer.

THIS is an anonymous and sharply satirical attack on pædobaptism, in which the author has discovered much ingenuity in the various characters he has brought forward; but while he advocates adult baptism, we conjecture that very few of his brethren of that denomination will give him any thanks for his trouble; for at the same time that he denounces against the pædobaptist with invective sarcasm, he also deals out with unsparing hand his acrimonious fulminations against all those who being trained up for the ministry, come out as evangelical ministers; and in a most severe spirit exhibits the tutors of public seminaries, and those ministers connected with them, as the bane of our churches, the destroyers of spirituality of mind, and the introducers of error, both in doctrine and in practice.

While we esteem that man who, in the spirit of the gospel, boldly defends the discriminating doctrines of our most holy faith, and scorns confederacy with any, either secret or open enemies to the truth as it is in Jesus, we do not ourselves depreciate or undervalue human learning; and while we are no advocates for dissenting academies, we would rather combat error when we discover it, whether broached by an educated or an uneducated individual, than hurl anathemas against any particular class of professors. And in saying thus, we do not in the least countenance the modern theology taught by very many, both baptists and pædobaptists, but would with an unwavering steadfastness pray to be kept close to the standard of eternal truth. But while we admit the author of this pamphlet discovers much originality of thought, and considerable natural talent, we do not believe much benefit will accrue to the church of Christ by this performance. For ourselves, we entirely disapprove of the style; and though the writer informs us in his preface, "that every man has his hobby,' we must say, that the word of God sanctions no such asperient train of argument. Such of our readers as are fond of humour, may find entertainment in reading the "Academia Speculum;" in which are some trite observations: we have subjoined an extract as a specimen.

"None were more vexatious, and as Mr. S. would say, more impudent than Mr. Quick, the cabinet-maker. On meeting Mr. S. he one day thus introduced a theme for conversation. You have, Sir,' said he,' an excellent fiddle, will you allow me to put it into a case?'- - When you have an