upon us here, to the full blaze of glory which shall burst upon that " if we will not lay it to heart, to give glory to his name, us in heaven; all, all is his doing; it is he that made us alive he will send a curse upon us, and will even curse our bless(spiritually,) not we ourselves. It is God who both begins ings." Many and glorious are the crowns which adorn the sathe good work in us, and also will "perform it unto the day cred head of Immanuel; let us not try to pluck thence the brightof Jesus Christ."" est and fairest of them all, for well does it become this King

grace.

Then after having confirmed her statement by the strong of kings. When we reach heaven, and receive the crown of and unequivocal language of the Church, she proceeds to glory, we shall be ready enough to cast that at his feet, and exhibit in connexion with it, the perfect freeness of Divine to say, Thou only art worthy. Let us do the same with the crown of grace here; for surely we have as little right to arIt is absolutely necessary to a clear and full view of this rogate the one to ourselves as the other.' doctrine, that we ascribe to the free, sovereign and unmerited| These Scriptural statements of man's total corruption are grace of God, the first desire after him that ever arose in our well connected with the calls of the Gospel; not as implying hearts, as well as the fulfilling of that desire when expressed man's natural free-will and power to turn to God; but as disin prayer. We must be convinced that nothing in the work playing the riches of Divine grace, as stamping the mark of of salvation is our own, but only the gift of God's love to us guilt upon the moral inability of the sinner, and setting forth in Christ Jesus. Christ died for us when we were enemies. the means by which the Lord accomplishes the purposes of The benefits of his death are applied to us, for the purpose of his everlasting love. In the valley of dry bones, to which reconciling us, not in consequence of our making any ad- Miss Graham has just alluded, the prophet was commanded vances towards being reconciled. He "died for the ungodly," to "call the things that be not, as though they were." The for those "who were without strength," without strength almighty power of Cod gave effect to the feeble voice of his to come to him; without strength to form so much as a servant. He fails not to manifest the same Divine power in wish to come to Him. The desire to come is given for his sake: the resurrection of souls under the ministration of his Gospel; the ability to come is given for His sake: the acceptance on while the sovereignty of his grace is not less apparent in coming is an acceptance for the beloved sake of this beloved" quickening whom he will." Saviour, "without whom we can do nothing.' Those who Perhaps, however, Miss Graham may be considered somesay- Grace will be given if we ask; but then asking must what defective in an exhibition of the free invitations of the precede or procure the given grace'-are in effect robbing God Gospel. Many exclusive writers* deem it unnecessary to adof much of the glory due unto his name. For the power and dress the language of pleading love and urgent remonstrance, the inclination to ask are of themselves a part of the free gift where the want of inclination opposes a moral barrier to its of God's grace to us in Christ Jesus. They are the beginning success. But this is to obscure the riches of the grace of God of God's work in the heart; and to say, that we begin this by the narrow and perverted reasoning of man. Our Lord's work, is no other than to say that we can create ourselves personal ministry was in no way restrained by his perfect anew in Christ Jesus. I will venture to affirm, that if God knowledge of the Divine purpose or of human inability. waited to give us his grace till we asked him for it of our own Though the objects of electing love were individually known accord, we should go without it to all eternity. to him, yet his gracious offers were as general, as if no coun'The great source of error on this head, even amongst seri- sel had been fixed in the eternal mind, or as if he were unacous people, is, that they cannot bring themselves to think quainted with its restricted object and end. Though he most they have nothing of their own in the work of salvation. decisively declared man's total inability to come to him Therefore it is, that, when constrained to acknowledge that irrespective of the sovereign application of Almighty power; the grace given them when they seek, is from God only; their yet his bands of love" were the cords of a man;" suited self-righteousness betakes itself to another strong hold; and to "draw" him as a rational and responsible creature. The we find them laying claim to their asking and seeking, as if freeness of Divine mercy, not the secret decree of the Divine that at least was the effort of their own will, the spontaneous will, was the ground and rule of his patient procedure. He act of their own power. This is just as if one should take spoke the glad tidings to the unbelieving Jews, "that they a dead person by the hand, breathe life into him, and lift might be saved." He complains of them most tenderly, that him up upon his feet; and that person should make a show "they would not come to him, that they might have life." He of acknowledgment to his benefactor, by allowing to that connected his declaration of the purpose of God with a full benefactor the praise of lifting him up after he was alive, and and faithful invitation to sinners. He offered himself indekeeping him alive ever since, and yet should maintain, that finitely to large and mixed assemblies as the provision for the the first breath of all came into him by his own spontaneous salvation of the whole world. He extended the commission act, by the effort of his own unassisted power. The absurd- of his Gospel "to every creature," and closed the special reevity of such an assertion with regard to temporal life, would lation of the future history of the church, with the same widestrike us at once; but we are not so struck with it in refer-ly-extended embrace of inestimable mercy. Where then is ence to spiritual life; and the reason is this,-when we speak the sinner that is excluded from the responsibility of believing of a corpse, we know what we speak about,-there it lies be- the testimony? Or where is he that is shut out from the enfore our eyes, incapable of breathing, moving, speaking. We couragement of its free and large invitations? perfectly know what we mean, when we say that a dead body Turning from Miss Graham's writings to her correspondcannot raise itself to life. But when we speak of a soul" dead [ence, we find her views of the Gospel to be equally clear and in trespasses and sins," we too often use the phrase, merely encouraging.

'Dearest

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February 15, 1828.

because we find it in the Scriptures; without the slightest The following letter gives a distinct view of the ground of conception of the awful reality expressed by it. Nor is it till our acceptance with God: we have ourselves in some measure "passed from death unto life," that we begin to perceive the dreadful and close analogy which really exists between the two states of natural and Join with me in admiring the mercy of spiritual death. If God were to come to an unconverted per- our God. "For if when we were enemies we were reconciled son with the question-not-"Can these dry bones"-but unto God by the death of his Son, much more being reconciled, Can these dead souls-"live!" he would be apt to reply-we shall be saved by His Life." "If we confess our sins, Why not? What should hinder them from raising them-God is"-not merciful and compassionate, but "faithful and selves up, and breathing the breath of spiritnal life? Butust to forgive us our sins." For since "Christ once sufferwhen God has quickened us from our own death in tres-ed, the just for the unjust;" since He "bore our sins in his passes and sins, our eyes are opened to see what spiritual own body on the tree;" if we believe on Him, and lay hold on death really is, and then we learn with trembling awe to reply, his salvation, justice itself cannot but acquit us. It cannot "Lord, thou knowest." This is thy work. It is thou that be, that Jesus should lay down His life, and that then God must make us alive, and not we ourselves. should require ours. It cannot be, that, when Jesus has paid

Since then men are universally disposed to "go about the dreadful debt to the very uttermost farthing, we should be establishing their own righteousness," how carefully ought called upon to pay it once again. No. As God is a faithwe to close up every avenue through which this besetting ful God, He must fulfil the promises He has made, that not sin might gain admittance, and rob us of our peace, by lead-one of all those who come to Him through Jesus, shall ever ing us to rob Christ of his praise! Many are the windings

of our own treacherous hearts; many are the devices of Sa- Miss Graham, however, must not be confounded with writers of tan, by which he would tempt us to ascribe to our own defect in her system. Her private correspondence abounds with the this class. If there was an omission in her statements, there was no strength what God has done for us of his mere mercy. Nor most fervid appeals to the unconverted, and the most unrestricted let us think that a mistake here can be of trifling importance. offers of the Gospel. See the letters in Chapter v. adduced as illusGod is very jealous for his great name; and he has declared,trative of her compassionate concern for the unconverted.'

perish. As He is a just God, He will not punish us and our from holiness; the least relaxation in that close and humble Surety too; will not demand a twice-told reckoning. If in- walking with God, which alone can keep you peaceful and deed the atonement of Jesus were not perfect; if He had not happy. Works cannot justify us before God; but we are said suffered all, not paid all, we might tremble. But Almighty to be justified by works in one part of scripture; that is, they Justice declared itself satisfied, when our Surety was released are the only evidence of our justification that we can offer to from the prison of the tomb, when he sat down on the right our fellow-creatures. "Ye shall know them by their fruits." hand of God, and took possession in our name of the inherit- And what are "the fruits of the Spirit ?" Forgive me, if I ance He had purchased for us; and therefore it is said, that record them here. The description is so lovely, that we canHe" was delivered for our offences, and was raised again for not remind one another of it too often: "The fruit of the our justification." By His death He laid down the price of Spirit is love, joy, peace, long-suffering, gentleness, goodness, our salvation; by His rising again He declared that the price faith, meekness, temperance; against such there is no law. was accepted, the salvation complete. And this seems to me And they that are Christ's, have crucified the flesh with the the great display of God's wisdom in the cross of Christ, that affections and lusts." Let us examine ourselves by this, the Just should be able to justify the ungodly without devia- dearest Let us see whether we bring forth this fruit,

ting one tittle from His justice;" that He should be just, and and whether we "bring forth much fruit, so shall we be His yet the Justifier of him which believeth on Jesus." disciples." My course is perhaps almost ended. I have reaWe extract an illustration of this subject from her manu- son to hope, that it will not be very long, ere I enter into script, equally beautiful and just. In defining the principle of that rest which Jesus has purchased for me with His blood. analysis to be, taking to pieces a train of argument, and ex-Oh! that I had walked more to His glory, "who loved me, amining the soundness of its component parts, she gives the and gave Himself for me!" But your course (as a Christian) following Scriptural example, "Christ crucified, the wisdom is but lately begun, and may, if the Lord please, be continued of God, and the power of God." (1 Cor. i. 23, 24.) What for many years. O then let it be indeed "the path of the just, an overwhelming multitude of reflections crowd upon the se- which is as the shining light, that shineth more and more rious mind at the bare mention of these words! But in proving unto the perfect day." "Be thou an example of the believers, the doctrine to unbelievers, how many concurrent circum- in word, in conversation, in charity, in faith, in purity. Love stances must be separately and distinctly unfolded.' It is not the world, neither the things that are in the world. Be alleged to be incompatible both with "the wisdom and power clothed with humility;" for as you are of an humble and of God," that he should be constrained to glorify one of his contrite spirit, and tremble at God's word," so will "the attributes at the expense of another. We must therefore con- High and Lofty One who inhabiteth eternity," delight to dwell sider each attribute apart from the rest, and show how each in your heart, to bless you with His refreshing and sanctifyis glorified in the doctrine of the cross. Each part of the argu-ing presence. And now, dearest, "may the very God ment must be unfolded. Each link of the wondrous chain of peace sanctify you wholly; and I pray God, your whole must be distinctly separated. We may offer them succes-body, and soul, and spirit, be preserved blameless unto the sively to the unbeliever, and challenge his strictest scrutiny coming of Jesus Christ." To Him may we with one heart to detect a single break. If only one link be imperfect, the and voice, give glory both now and for evermore! Amen.' whole chain must give way. All the hopes which hang upon The following letter, however, carefully separates the fruit of it must perish. But the more closely we examine it, the more faith from any ground of dependence. The application of the complete will be our satisfaction. I have adduced this doctrine subject for Christian consolation will be interesting. in illustration of my meaning, because I know of none which involves a greater number of considerations. In Maclaurin's sermon on the Glory of the Cross, we have a most perfect specimen of this kind of analysis.'

Stoke, Feb. 21, 1827. The chapter you mention, (Matt. xxv.) is particularly delightful as holding out a lovely picture of the people of Christ. But we find these two things inseparably united in Scrip- But let us mark, that it is not the action, but the motive, which ture, holiness and salvation, as I saw it well expressed in meets with such high commendation. It is not said-Ye fed some little work I was reading the other day: No salvation the hungry, gave drink to the thirsty, &c., but "I was hunby works; and yet no salvation without works." "Christ gry, and ye gave me meat; I was thirsty, and ye gave me hath God exalted to be a Prince and a Saviour, to give repent-drink; inasmuch as ye did it to one of the least of these, ye ance and remission of sins." If then we follow and obey did it unto me." And this appears to be the grand differHim not as our Prince, He is as yet no Saviour to us. If He ence between Christians and worldly people. The Christian had not given us repentance, we must not suppose that he has does every thing as unto Christ-in His name, in His strength, given us remission. But, dear, let us bear in mind, that and to His glory. The worldling may, and often does, out of both are gifts. Repentance is as much a gift, and as little a merit, as pardon. I fear I have been very tedious; but the subject has led me farther than I intended. We are sinners seeking a common Saviour; and therefore I trust that nothing we can say of Him, can be wearisome.'

natural benevolence or ostentation, feed the hungry, or clothe the naked; but he does it not unto Jesus, but to please himself, to gratify natural feeling, to appear well in the sight of others, to gain a stock of merit enough to buy heaven, or at least to help out what may be wanting in the merit of Christ. The practical view of this statement is more fully develop-These are his best motives: Talk to him of doing good ed in a subsequent letter to the same correspondent; one of works, because you are saved, and not that you may be saved; the last she ever wrote:

September, 1830.

and you are talking of a thing which never entered his narrow heart, and which never will enter it, till it is enlarged by the grace of Christ. But let us beg of God, to give us this Far from thinking it presumption to write as you have motive, and right actions will naturally follow. It will, as done, my dear friend, I think we ought not to be ashamed of some one expresses it, like the spring of a watch, soon set owning what God has done for our souls. We know that it all the wheels of our souls a-going. I cannot leave this is solely by the grace of God," His free, unmerited favour, chapter without sharing with you the comfort I have derived that we are what we are ;" and that in our lips, and above from it in another point of view. Does Jesus say 'I was all, in our lives, we are bound to show, that the grace of hungry, and ye gave me meat?' &c. Is He then hungry, God was not bestowed upon us in vain." when we are hungry? Does He faint, when we are thirsty,

'Dear -, it has indeed pleased God to "call us to His and languish, when we are "sick and in prison." And think kingdom and glory;" let us (in His strength)" walk worthy you, He will not much more sympathize with our spiritual of the high vocation wherewith we are called." Let us ex-necessities. When we hunger for the bread of life, and hort one another daily, while it is called to-day; let us pro-thirst for living water; when we are sensible that our guilty voke one another to love and good works;" and above all, let souls stand "naked" before him; when we feel ourselves us pray for one another, and that fervently and unceasingly." sick" of that worst disease, sin; and in bondage to Satan, We have need not only to pray, but to "watch unto prayer," that most hard master, will not He then sympathize with us? for it is only as long as we maintain this watchful spirit, that And his pity will not be a vain empty pity. He will not we can hope to enjoy any of the comforts of religion. Let me only sympathize, but relieve. He will feed, and nourish, and intreat you, not as one whose freedom from these sins gives clothe, and heal, and deliver us. Nor will he be content her a right to exhort others; but as one who has herself felt with this. But the same pity he feels for us, he will teach us by mournful experience what "an evil and bitter thing it is" to feel for others; so that we shall be such characters as He to depart from the God of our salvation; as a backslider, describes the "blessed of the Father" to be. Only let us whose backslidings have been healed by the inexpressible trust Him for all this, and continually importune him for it; mercy of a long-suffering God; let me most earnestly and af- for his promises are all addressed to those who trust, and fectionately entreat you to guard against the least declension ask, and seek, and knock.'

The freeness and fulness of the gospel are delightfully ap- terest. I grieve to find, that you do not gain any sensible plied, to counteract the subtle influence of self-righteousness. comfort in the path of religion. You seem to think yourself going backward, rather than forward. But may not this be, September 28, 1825. because you see daily more of the vanity and wickedness of

'You tell me, my beloved friend, that you have lately suf-your own heart, and of the wretchedness of your very best fered worldly thoughts to engross too much of your time, and performances? If so, are you not making the best possible that you have found little comfort in prayer. Will you let progress? And while perhaps in reality you are less conme tell you what seems to me to be the cause of this; at formed to the world, less bent upon earthly things than you least as far as I can judge from my own experience? were a few months ago; your more enlightened views of the

You want a more simple and entire dependence on what spiritual nature of God's law, and the holy strictness of its Christ has done for you; and will do in you: you want to be requirements, may make you see more worldliness and sin in doing something yourself, when He has done all; you would every thing you do, than you were capable of perceiving, repent and pray earnestly; and then you think Christ would when you first began the study of your own heart. For, beforgive you. I do not know whether I am right with regard lieve me, the further we "come up from this wilderness, to your feelings; but this at least has sometimes been my leaning upon our beloved," the more clearly we shall see, own case; but in fact, my dear, it was for sinners who that not one step can be taken in our own strength; and every cannot repent, who cannot pray, that the Saviour came to die. time we begin to think we are a little stronger, and may Repentance is His gift-His free gift-as well as pardon; venture to stir a few steps alone, we shall be left to stumble and it is only when we are willing to come to Him-poor, and fall, till he again upholds us with his hand. We want empty, and miserable as we are-that He delights in "filling to be something in ourselves, to have something that we can us with good things." I think I have not clearly explained call our own, something to look at, and to rest upon as such: myself; but I will try to give you an instance of what I mean. when, alas! we are nothing, have nothing; but what comes I used to be often doubting whether I was one of Christ's to us from the fulness of Jesus. As long as we look into our people or not. Now this one text satisfied all my doubts.-own hearts for any source of comfort, we must inevitably be "All that the Father giveth me shall come to me; and him disappointed. If we look at "our righteousness, they are that cometh to me I will in no wise cast out." From this it but as filthy rags," "the covering is narrower than that a seems there is but one question-Am I willing to come to man can wrap himself in it." But if we cast these filthy Christ? If so, then I am one of those whom the Father rags from us and look to the righteousness of Jesus, then we hath given Him;" if so, then will he never, never cast me have a spotless robe; an ample covering for our naked and out; and if so, then is God the Father, then is God the Son, defiled souls. I cannot help thinking, my beloved friend, engaged by an immutable promise, by unchangeable faithful- that your sadness proceeds from thinking too much of yourness, to bring me-a feeble worm of the earth-a sinner by self, and toc little of Jesus. You brood upon your own sin nature and practice-yes, even to bring me safe home to and misery, till you forget "The Lord your righteousness." glory. Am I willing? O my dear friend, I doubt not your You are deeply sensible of your own weakness, but dwell heart is answering to mine; Yes, Lord, thou knowest that I too little on the sweet, assurance, that you "can do all things am willing to come unto thee. "To whom should I go?" for through Christ which strengtheneth you." You lament your there is none in Heaven or in earth that I desire beside own folly; but is not Jesus made wisdom to you? your own thee!" Again, with regard to the love of the world,—that insufficiency; but "in Jesus dwells" there not "all the fulgreat enemy to the Christian life-I used to think, how shall ness of the Godhead bodily ?" and may not you be "complete I overcome it? Now, I look simply to Jesus, who has said in him?" Yet let us not cease to look at ourselves to make "Be of good cheer; I have overcome the world." He has us humble; but let us look to Jesus to make us happy; and overcome it for us, and will overcome it in us. For how can when we look at him, let us remember, that he is our Jesus, we love that world, which crucified our Lord and Saviour.-our Saviour, and that will make us more happy. Let me How can we give way to that "love of the world," which give you a text, which I have sometimes found to be a sovereign will deprive us of "the love of the Father?" Believe me, remedy against all those fears, which a view of our own sinmy dear there is not a sin, however deeply rooted in the fulness is apt to excite: "The name of the Lord is a strong heart, from which we may not be delivered by simply looking tower; the righteous runneth into it, and is safe." Here is to Jesus, and pleading with him his precious promises. To comfort; here is safety. My dear friend, I have as much this end, "let the word of Christ dwell richly in us with all sin and weakness and folly, to lament as you can possibly wisdom;" let us "hide his word in our hearts," and we shall have; and if it does not make me as miserable as it does you, find it will preserve us from "sinning against him." "The it is simply because, whenever I am frightened and tormented love of the world," accompanied as it always must be by by the accusations of conscience, I "run into this strong lukewarmness in heavenly things, is indeed a great sin, and tower, and am safe." You too are safe, for have you not will, as far as we indulge in it, be as a cloud between us and taken refuge there? Why then will you not open your eyes, the Father; for, "know ye not that the friendship of the world and behold how "the name of the Lord, as a strong tower,' is enmity with God?" But then we need not be discouraged; compasses you on every side, so that you are quite out of the for though we never can overcome it in our own strength, reach of every enemy; Jesus is our "hiding place and our we have a promise that the "strength of the Lord Jesus shall shield." If we fear Satan, he will soon "bruise Satan under be made perfect in our weakness." "Of his fulness, we re-our feet." If we fear the world, Jesus "has overcome the ceive grace for grace." Dost thou want grace every moment world." If we fear the treachery of our own deceitful hearts to keep thee from falling?" My grace is sufficient for thee." let us put those hearts into the hands of Jesus; he shall turn Wouldest thou have wisdom? Christ is made unto us them as the rivers of water, whithersoever he will. Nor is wisdom." "God giveth to all liberally, and upbraideth not." he only thus strong to defend us, but rich to supply all our Wouldest thou have peace? There is " peace and joy for need. If we want repentance, Jesus is exalted to give rethee in believing." Thy Saviour is "the Prince of Peace," pentance. If we want faith, "it is given us on the behalf Wouldest thou be preserved unto the end? "The Lord is of Christ to believe." If we want holiness, "Jesus is made faithful, who shall stablish you, and keep you from evil." of God sanctification unto us." If we want peace, the peace Finally, do we seek for direction in every step of our path of God shall keep our hearts and minds through Christ through life? Let us feed on those precious promises. Isa. Jesus." In short, let our sins, and fears, and wants be ever xxx. 21, and xlviii. 17. Thus, my dear friend, we may go on, so great, they need not drive us to despair, as long as Jesus "with joy drawing water out of the wells of salvation;" and lives and "is able to save to the uttermost." We are comwe are then constrained to cry out with Jeremiah "Thy words plete in him. Well then might David say, "They that know were found, and I did eat them; and thy word was unto me thy name will put their trust in thee;" well might Solomon the joy and rejoicing of mine heart." I fear that I have al-say: "Thy name is as ointment poured forth;" and Isaiah: ready taken too much time upon this; but it has pleased God," His name shall be called Wonderful." But, my dear in my afflictions, to make Christ, and the word of Christ, so friend, we have an interest in this precious name; we may unspeakably precious to me, that my heart will not rest, till I draw near to the Father of mercies in this name, and he will have called on my dear friend to live in consistency with her deny us nothing. Then shall we give way to gloomy doubts privileges as a child of God, and to "rejoice in the Lord al- and forebodings any more? Alas! I know how little all

ways.'

And again,

September 17, 1827. I have read your letter again and again with deepest

66

these reflections weigh with us, unless the Spirit of God bring them home with light and power to our hearts. Even while I am talking to you, my own heart is so little affected, that I am ashamed to go on; but I speak rather as I would in-feel, than as I do feel.'

66

The above statements of Divine truth will be generally breaks off in an extacy of admiration, exclaiming " How unadmitted to be of a Scriptual and decided character. Her searchable are his judgments, and his ways past finding out!" exhibition of the humbling doctrines of the Gospel brings no we need not wonder, if our shallow understandings are incaoccasion for despondency; while it commends to the awaken-pable of fathoming, our limited capacities of comprehending, ed sinner the simple glory of a free salvation. Nor does her our low minds of reaching them. We must be satisfied with view of gratuitous acceptance lose a particle of its evangelical believing that it is even so, because "so it seemed good in clearness by the connected display of its fruitfulness. The our Father's sight," whatever it may appear in ours. This man thoroughly humbled by the doctrines of the grace of reason, which appeared satisfactory to our Saviour, may sureGod, will delight in holiness as the track of communion with ly satisfy us; or if not, he has vouchsafed an assurance, his God, and the path-way to heaven; while his sense of which may well serve to repress present inquiry into things continued defilement will preserve him from self-righteous- too high for us-"What I do, thou knowest not now, but ness, deepen his self-abasement, and establish his faith in the thou shalt know hereafter." simplicity of Christ.

That these things are so, I believe, because I find them Her connected apprehensions of what are called the higher amongst the "revealed things, which belong to us and our doctrines of the gospel with the whole system, are well children forever." How or why they are so, I desire not too stated by the beloved brother, whose high previlege it was to closely to inquire, lest I should intrude into the "secret things, attend her during her last illness. which belong unto the Lord our God." O that he would give

'She had received,' he observes, the Gospel as a dispen- unto every one of us that humble and teachable Spirit, with sation of pure grace. She delighted to speak in a holy man- which a little ignorant child is content to receive his father's ner of God's electing love. She knew her election," and lessons, without rudely commenting upon his father's ways, rejoiced in a sense of her high privilege. The reception of or rashly intruding into his father's secrets! This one thing this blessed doctrine produced in her soul deep humility, we know; and with this we may be satisfied; that "the gratitude, and love. She well knew, that it was God "who Judge of all the earth cannot but do right." But it were prehad made her to differ" from a "world that lieth in wicked-posterous to expect that he should always do that which is ness;" and she could say from her heart: "Not unto us, O right in our eyes, so long as our notions of right and wrong Lord, not unto us, but unto thy name give glory, for thy are so utterly confused and perverted as they have been ever mercy and for thy truth's sake." She was so deeply con- since the fall. He himself tells us that "the Lord seeth not vinced from the word of God, from all around her, and from as man seeth :" and that "that which is highly esteemed her own heart, of the deep depravity of human nature, of among men is abomination in the sight of God." It cannot the utter helplessness of man to do, think, or say any thing be, so long as "his ways are equal, and ours unequal," that that is spiritually good, that she saw no other method, his righteous dealings should be in exact accordance with our whereby a sinful creature could be saved, but from the com- unrighteous views and sentiments. Instead then of wearying bined offices of the Holy Trinity; from the election of the ourselves with impotent attempts to bring down his will and Father, the redemption of the Son, and the sanctification of counsel to the level of our ideas, our far wiser way will be the Spirit.' to submit our thoughts and ideas to his will, assured that it

A single extract from her publication will fully corroborate is holy, just, and good.' She then proceeds to defend the this testimony. The beauty of her language will justify the doctrine at some length, and with considerable ability, from length of the quotation. the usual objections of charging God with injustice, and of Thus it is, that while the doctrine of predestination is encouraging licentiousness, arrogance, and despondency in death to those who weary themselves in presumptuous dis-man.

:

putings and reasonings about it, there always have been The writer has indulged himself with this large extent of and will be a happy few, who, humbly and sincerely feeding quotation, as the best means of introducing Miss Graham's upon it, receiving all that the Scripture tells them concern- work from the comparative obscurity of an anonymous publiing it, and desiring to know no further, find it health and cation, into that more general acceptance, which, in his own, peace to their souls. It lays them very low at the feet of and, he presumes he may add, in his reader's judgment, it their Redeemer; brings down the high swelling of their well deserves. It would be too much to anticipate a univerpride and self-esteem, pulls away from under them all those sal concurrence in all her statements. Yet from the peculiar broken reeds upon which they had been used to lean, self-unction and richness of her theology, and its entire freedom righteousness, self-will, self-dependence and leaves to them from speculation and controversy, they cannot be read by the no one prop on which to lean for support: whilst "coming up serious reader without spiritual profit. The more mysterious out of this wilderness," but the arm of, "their Beloved;" doctrines (as will be seen from the last quotation) are handthat everlasting arm, which will surely conduct them to led in a holy, practical spirit, eminently calculated to soften glory. When that arm becomes shortened that it cannot prejudice, to prostrate the soul in humble thankfulness, and save, or weak that it cannot support; when the arm of Jesus to enlarge the Christian's joy in God. It is indeed one of the fails and is weary; then they will begin to look around for many painful results from the harsh, crude, and abstract statesome other stay, but not till then. Or when they can discover ments too often given of these doctrines; that they have conin themselves one single good thing which Jesus did not put tributed unjustly to discredit the more sober Scriptural declathere one reason why he should visit them with such rations, which, when cast, like Miss Graham's, into the mould amazing love; then they will conclude that his love took its of our Seventeenth Article, are justly pronounced by our rise from theirs; not theirs from His. But they never will Church to be full of sweet, pleasant, and unspeakable comdiscover one such thing, so long as the Spirit of God illu- fort to godly persons.'

mines their heart, and brings to light its immense depravity On such deep and humbling subjects, the writer would not and worthlessness. Therefore as God's love could not have presume to set up his judgment as the rule of faith for the been excited by any thing in them, they believe it to be an Church. Yet he has felt a caution necessary for his own eternal love that they were called in time, because they mind, which he ventures therefore to suggest to his brethren. were chosen from eternity; and that the name of Jesus is now Let us take care, lest the irreconcilableness of these doctrines engraven as a seal upon their hearts, because their names with our apprehensions of the Divine character, rather than a were written on his heart before ever the world was. And defect of their Scriptural evidence, should influence our rewhen their thoughts stretched forward to the end of this pil-jection of them. Is there no danger, lest a predisposing bias grimage, and they rejoice in the view of the mansions pre-in the search for this evidence, should obscure that singlepared for them in their Father's house, the crown of that re-ness of eye, which is the only medium for the reception of joicing is this: "We got not the land in possession by our heavenly light? The admission of these doctrines, indeed, own strength, neither did our own arm save us; but thy right as the result of disputation or argument, could only issue in hand, and thine arm, and the light of thy countenance, because a fearful proportion of that "knowledge which puffeth up," thou hadst a favour unto us." "Thus they rejoice in Christ combined with a total absence of the "love that edifieth." Jesus, and have no confidence in the flesh;" for "God is But the child-like reception of them as revealed in the Holy the glory of their strength; and in his favour their horn is Scriptures, will be (as we have just hinted), eminently fruitexalted." ful in humiliation, love, privilege, and devotedness. After

I cannot pretend to meet the objections, or to refute the all, however, we must remember-"A man can receive nocavils commonly raised, when this doctrine of election is thing, except it be given him from heaven." This sacred made the subject of discussion; for I did not learn it in the aphorism lays the only substantial basis of the true faith of way of carnal reasonings, but by simply taking the Scriptures the Gospel, while the light reflected upon the steady course of as I found them, and as the Spirit of God enabled me to re- Christian consistency, though it will not clear up every difficeive them. If St. Paul, after descanting on this subject, culty, will enlarge our discovery of the Divine goodness to

man, and assure to our minds the unchangeableness of God, by the Almighty power of his grace. Miss Graham with as the ground of that "strong consolation," which "the heirs many excellent men would altogether abolish the use of the of promise" are fully warranted to enjoy. term, at least as applied to us. But it has been allowed by 2. On subjects of Theological Discussion. many of our most orthodox Divines, whose statements cannot The first question is closely connected with some of the justly be accused of infringing upon the freeness of the Gossubjects of the last section. It states her views of the consis-pel. It would be difficult to substitute any other theological tency of conditional promises with a free salvation. term, that would express the sense of many important decla

As to the promises'-Miss Graham observes-'I do not rations of Scripture with equal precision and appropriateness. say, that they are unconditional either; but I do say, that the Let it be understood to imply not what is meritorious, but conditions on which they depend are such as guilty man is what is necessary in the economy of the Gospel-not an effialtogether incapable of performing. I do say that Jesus as cient cause, but an indispensable requisite. Is it not then our Surety, has performed all these for us, and by his Spirit needless scrupulosity to exchange a convenient term of expliwill perform them all in us. Through his perfect atonement cation for feeble circumlocution? And may there not be some we escape the threatenings; through his unspotted obedience danger, lest in our anxiety to preserve the freeness of Scripwe become "heirs of the promises"-heirs of eternal life. [tural statement, we unconsciously become fettered in the For if the blame of our sins has been imputed to Him, then bonds of human systems? has the merit of His righteousness been imputed to us. Her letter upon the nature and degree of explicit faith neces

"If

he has been made sin for us, then have we been made the sary for acceptance with God is highly interesting. righteousness of God in him." And because the promises The question you propose about prayer, does not appear are ours for his sake, therefore the conditions of them are to me to admit of a doubt. Ought there not to be in every worked in us by his free Spirit; "for it is not we who live prayer a reference to the intercession of Christ? Will the the life of faith, but Christ that liveth in us." earnestness and sincerity of a prayer avail without it? DoubtOne of the sweetest promises, upon which the mind of less, my dear friend, there ought to be this reference: nor every Christian rests with unspeakable delight, runs thus: can a believer in Jesus imagine a prayer without it. But when "Him that cometh unto me, I will in no wise cast out." an unbeliever first begins to long after the knowledge of God, Here is a condition, "Him that cometh ;" and a promise "I the intercession of Christ may be a part of that knowledge, will not cast out." But who are those that come to Jesus? respecting which he is in utter darkness. Shall the earnest "All that the Father giveth me shall come to me." "No and sincere petition which he offers under such circumstances man can come to me, except the Father which hath sent me, be disregarded? Is not the intercession of Christ going on draw him." "No man can come to me, except it were given for him as surely as if he knew of it? And is not this poor to him of my Father." How distinctly are we here told, that ignorant prayer the first fruits of this intercession? And will the same free mercy, which promises to receive us when we not the Father accept it for the sake of his beloved Son, though come, must be put forth to make us come; or we never should the sinner as yet knows not how to offer it in his name? The promise will surely be fulfilled to all who obey Certain I am, that the person who thus begins to seek after the condition; but none can obey the condition, save those to the Lord with his whole heart, will ere long have Jesus rewhom it is given.' vealed in his soul; and then he will seek in the name of Jesus.

come!

Every condition necessary to salvation'-she remarks-The most signal answer I ever received to prayer, was at is fulfilled in us, not by any efforts of our own, but by our a time when I was so bewildered in the labyrinth of infidelity, "receiving" continually "grace for grace out of the fulness that I actually should have feared to have been guilty of blasof Jesus." In confirmation of her argument, she adduces phemy, had I prayed in the name of Jesus. In sincerity and the Christian graces (repentance, faith, love,) as required of earnestness I prayed to be taught, whether Jesus Christ was us, but yet wrought in us. Thus she concludes the discus- an impostor or not; and for the sake of that precious Saviour, sion-The great question then about the promises seems to whom I thus insultingly doubted, my prayer was answered. be, not so much whether they are conditional, as whether God But our experience is of little value, unless it agrees with looks to Christ, or to us, for the performance of those condi- Scripture. I think the Bible is very clear upon this head, tions. If to Christ, the burden is laid upon "one that is and therefore I venture to speak so confidently. I will menmighty" if to us, then we are undone; for the condition of tion two or three texts. He that cometh to God must man after the fall is such, that he cannot turn and prepare believe that he is, and that he is a rewarder of them that himself, by his own natural strength and good works, to faith diligently seek him." Is not this a description of the degree and calling upon God wherefore we have no power to do of faith and knowledge, which is necessary before a person good works pleasant and acceptable to God, without the grace can come and pray to God in an acceptable manner? And is of God by Christ preventing us, that we may have a good will, not this the sum of it, that he must believe that there is a and working with us, when we have that good will.' God, and that, if he diligently seeks this God, he shall be This statement is confessedly strong and uncompromising; rewarded by finding the object of his search? There is not yet it is in the writer's apprehension, neither unguarded, un- a word about, He that cometh to God must believe and pray scriptural, or discouraging. It assumes with our church the through the intercession of Christ;' though no doubt the perScriptural point, not of the weakness, but of the utter helpless-son who believes so far as is mentioned in the text, will scon ness of man. It connects the freeness of the Gospel with the believe God in Christ, as he is revealed in the Gospel. So sovereign purpose and Almighty grace of God. Thus man then, if a Pagan or Mahomedan in the darkest corner of the and God are each in his proper place; man in the dust; God earth, or an infidel in this country, were to begin to seek God on the throne. The humble and intelligent believer will ac-diligently, from the mere "belief that he is, and that he is a knowledge of every act of faith and obedience to the end of rewarder of them that diligently seek him," upon the warrant his course" Thou also hast wrought all our works in us." of this text I should have no doubt of his acceptance.* Again, Nor will he hesitate to trace all these works to the "good plea- "If any man will (or wishes to) do the will of God, he shall know of the doctrine, whether it be of God, or whether I speak The opposite statement may be casily proved to be most of myself." Here is the case supposed of a man, who, so discouraging. The free invitations of the Gospel are uncon-far from praying in the name of Jesus, is not yet convinced, nected with an entire dependence upon Divine grace to enable the sinner to accept them. Conscious inability is there

sure" of his God as the first cause.

fore left without any power to act upon it. The sinner is warranted encouragement in the case here presented to us. Yet it *This text may, doubtless, be accommodated for intelligent and either blinded in self-delusion, or hardened in despondency. may be questioned whether Miss Graham's exposition includes the On the other hand his helplessness is taught to depend upon whole substance of the Apostle's mind. The faith of Cain in bringthe Sovereign pleasure of a God of love; and he "works out ing his offering probably admitted the naked belief of the existence his salvation with fear and trembling," indeed, but with con-of God, and of his bounty to those that inquired after him. The fident hope of perseverance. Apostle's definition, however, stands in immediate connexion with The unscriptural use of the term condition with the faith of Abel and Enoch, (ver. 4, 5.) which implied access to many theologians-as if man could of himself perform the work of his Indeed, the true faith in God's existence seems necessarily to supGod, and communion with him through an acceptable medium. salvation has brought it into disrepute. Yet in Miss Gra-pose some relation to him. See Gen. xvii. 1. Exod. iii. 14. The ham's view conditional promises ultimately resolve them-very expectation of reward to sinners deserving condemnation, must, selves into absolute unconditional love. The duties of Chris-in a righteous government, be grounded upon some apprehension, tian obedience the Divinely appointed means of enjoying the however obscure, of a way of favourable acceptance. The desire promises do not depend upon any thing to be fulfilled by us. and act of seeking also supposes some rule to direct our path and They constitute a part of the engagements of the Evangelical God and his creatures, by which merited judgment is averted, and warrant our hope; a rule founded upon some new relation between covenant, by which the Lord fulfils the demands of his law "mercy rejoiceth against judgment,”