members, and spent his dying breath in praying that they might be forgiven. Do you again enquire, what is it that Jesus prays for on their behalf-Father, forgive them? Not only that they might be delivered from the punishment that their sins richly deserved; not only that their aggravated crimes might never be imputed to them; but that the pardon promised in covenant to all the seed of Christ, might through the merits of his precious blood be applied to their hearts. When the blessed Immanuel says forgive, he intercedes that they may be brought to look on him whom they then pierced: that as sensible sinners they may find salvation in his death, and have communicated through him all the blessings connected with the pardon of sin. And was his prayer answered? Verily it was, ye trembling souls. His interceding breath was perfumed with all the merit of his infinitely valuable blood. And as he declared at the grave of Lazarus, that the Father always heard him; so the conversion of these elect sinners proved that this prayer was heard and answered. Among the three thousand, who were pricked in their hearts on the day of Pentecost, were many who had taken, and with wicked hands crucified and slain the Prince of life. Acts ii. 23. And though they were then stained with the blood of him whom they had slain, they received from the exalted Messiah repentance and forgiveness of sins. A few days after, five thousand more of these hardened sinners were blessed by the risen Saviour with faith in his name. Thus has God given the clearest evidence that the dying Saviour's prayer was heard on behalf of sinners of the blackest cast. And rejoice ye sin-burdened souls, this merciful High Priest has said, that he prayed not for these alone. Now at this present moment he lives to intercede for all that come unto God by him, and is therefore able to save them to the uttermost. Heb. vii. 25. He still appears as a lamb that has been slain. Rev. v. 6. He hath an unchangeable priesthood, and is the same yesterday, to-day, and for ever. Heb. xiii. 8. He still displays the same compassion to poor, weary, and heavyladen sinners, that was beheld beaming from his countenance when he uttered these words; and his gracious declaration will remain upon record to the end of time, "that whosoever cometh to him he will in no wise cast out." John vi. 37. As this subject is so full of encouragement, to those who have not yet been brought to say of our precious Redeemer, he is mine; it is calculated to cheer the exercised believer, in the conflict in which he is engaged, and under the trials he meets with. Rejoice, O my soul, though thou art cortinually groaning being burdened, yet thou hast an advocate with the Father, Jesus Christ the righteous. 1 John ii. 1. His intercession shall prevail to bring down all the grace thou canst need while travelling through this wilderness; and he will continue to plead thy cause, until in answer to his prayer thou art with him where he is, to behold his glory. John xvii. 24. Saffron Walden, Dec. 6, 1825. J. D. P. SIR, QUERIES. (For the Spiritual Magazine.) I shall be glad, if some of your Correspondents will answer the following queries: 1. Wherein consists the faith that is connected with salvation? 2. Wherein consists that unbelief, called by some the damning sin? And whether every kind and degree of unbelief is sin? 3. When may a person conclude he comes to Christ aright. 4. How far, and in what sense, is faith the gift of God; and how far, and in what sense, man's duty? In answering these queries, it would be well to have in view, those who think they believe aright, when they only deceive themselves; and others, who fear they are unbelievers, when yet they are possessed of true faith. SIR, QUERY. A WAYFARER. (To the Editor of the Spiritual Magazine.) Trusting your pages are open to the enquiries of any of your readers, on proper subjects, it would greatly oblige me, if you would give me your thoughts on the following passage, frequently quoted by ministers, from St. Augustin: -- "We have gained more by Adam the second, than ever we lost by Adam the first." I cannot see the truth of this, for obvious reasons; and if you could adduce any arguments in support of it, you would make me very much your debtor. Believe me, Sir, LITERARY NOTICES. PAUVRETE. The Rev. SAMUEL NEALE, Minister of Aldersgate Street Chapel, has in the Press, a Small Volume, entitled, " PULPIT RECOLLECTIONS," dedicated by permission to the Rev. Dr. Collyer, which is intended to appear in the present Month. Just published, Parts 1, 2, and 3, of a Series of Dialogues on important Subjects in Religion, by the Rev. BENJAMIN ISAAC, Minister of Gloucester Chapel, Hackney Fields. The Rev. Dr. HAWKER'S NEW YEAR'S GIFT, for the Year 1826. The CHRISTIAN'S SWEET HOME; a Tract Card, by the Rev. D. DENHAM. HINTS to those who write against (what they are pleased to term) ANTINOMIANISM; in which the Attack recently made by the Rev. Isaiah Birt upon Dr. Hawker, is Examined, &c. by the Rev. JAMES JACKS, of Nottingham. A New Edition of Dr. HAWKER'S FIRST and SECOND BOOKS for CHILDREN. LESSONS from the HOLY SCRIPTURES, by Dr. HAWKER. REVIEW. Zion's Banners. A Series of Original Pieces on Theological Subjects. No. 2. By S. B. Haslam, Minister of Zion Chapel, Waterloo Road, London. HAD we been aware that this writer's second number would come to hand so soon after the first, we might not have troubled our readers with the Review in November, but confined our notice of both to one month. For the satisfaction we feel in having given the former separately, there is one reason we are bound to state, though it may be at the expence of our reader's patience. Before the month closed in which it appeared, we were favoured with several long letters from approvers of Mr. Haslam's sentiments, in which we have been so stoutly belaboured by weapons that are carnal, that were we not grounded and settled in the truth we might fear again to take hold of a subject that needs such auxiliaries as rage and intemperance. But as Mr. H. himself indulges with tolerable freedom in a similar strain of invective, on the pages before us, we leave him and them to settle the point as to the necessity and prudence of the measure. Our object is to notice so much of the publication as is intended by the writer to strengthen his former arguments, and to leave the rest, which is of far less moment, to the admiration or reprobation of others. After reciting a long list of scripture passages, referred to in his first pamphlet, he observes, "But, after all, I should not shrink from meeting the question, with one single quotation from amongst these; See 1 Cor. xii. 12, 13, 26." "For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. Now ye are the body of Christ, and members in particular." Yes, verily, this one 66 pebble" is amply sufficient to bring down any brazen-armoured Goliah who dares to defy Israel with respect to this divine, and absolutely essential doctrine of salvation. In this wonderful scripture you will find revealed the subjoined_particulars, and in which particulars you have a complete synopsis of the principal subject of my first Number: I. That God is personally present with his people. II. That he is present with them in vital consociation. III. That in connexion, with their vital Head, they bear the same name and nature-CHRIST, The Anointed. IV. That, therefore, the name IMMANUEL-God-with-us, is applicable, as a name of nature, not exclusively to the church's glorious Head-Jesus Christ-but also to the whole of the regenerate, or divinely baptized members thereof, in vital, divine, personal connexion with himself. "Ye are the body of Christ, and members in particular.” Hail, blest IMMANUEL!-God with man in union. This would remove all misapprehension from our mind, had we any, as to the correctness of our former view of the subject; and it may therefore be proper to repeat, what we then asserted, that the writer holds unscriptural notions of the incommunicable Jehovah, as existing in three divine Persons. The unrevealed and unrevealable glories of the great I AM infinitely surpass the sublimest conceptions of angelic minds, as may be gathered from 1 Peter i. 12. for if those heavenly forms which minister unto the heirs of salvation, possess but partial knowledge of the testimony of the Holy Ghost concerning the sufferings of Christ, and the glory that should follow, which according to our Lord's own language are earthly things; how is it conceivable that they should be informed of those which in a super-eminent sense are heavenly things? And, if they who worship God falling before the throne on their faces, may hence appear to have an imperfect acquaintance with the momentous business they are commissioned to execute on earth; who will presume to say that they are familiar with the glories which crown the summit of the highest heights in heaven? It is past possibility that a created being, even of the higher order of intelligences, can grasp infinity, or comprehend the essence of Jehovah. Then what temerity—what a bold species of daring must it be, in any one, that induces an attempt to elucidate what is eternally secreted in unfathomable mystery! In Mr. Haslam's "Complete Synopsis" he asserts, that God is personally present with his people, and that he is present with them in vital consociation. The repeated testimony of the Holy Ghost in scripture is, that THE LORD GOD, as abstracted from the Man-mediator, is a consuming fire; and the instructive and most interesting statement by Moses of his converse with the Lord, Exod. xxxiii. (which we more readily appeal to, because one of this writer's adherents quotes it in support of his newly-embraced theory) will answer the purpose of a thousand other scripture quotations. The servant of God being favoured with a divine communication concerning the solemn charge entrusted to him, repeatedly expostulates with the Lord, "Now, I pray thee, if I have found grace in thy sight, shew me now thy way; if thy presence go not with me, carry us not up hence." The Lord having repeated his gracious answer to the supplicating servant, Moses takes courage and enlarges his petition, and in the fulness of his soul prefers a request, which the sequel proves implied more than it was possible he could receive, or eternal wisdom deign to bestow. The request-I beseech thee, shew me thy glory! The answer-I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee. Thou canst not see my face, for there shall no man see me and live. And it shall come to pass, while my glory passeth by, that I will cover thee with my hand while I pass by: and I will take away mine hand, and thou shalt see my back parts; but face shall not be seen. my Thus far we have spoken of the attributes of Jehovah, indwelling exclusively and incommunicably in the persons of the Father, and the Son, and the Holy Ghost. The system we explode, whether founded on the belief that divine essence is communicable or comprehensible, is obnoxious to the charge of inconsistency, and to the suspicion of impiety. The invariable voice of scripture, in explication of the subject before us, so far as man is justified in exploring it, is divinely expressed in St. Paul's commencement of the greater number of his epistles to the churches. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ. It is sufficient for the church of Christ to know (or more would have been revealed) that in Christ she is blessed with all spiritual blessings: it is not said IN GOD, neither in the Father, nor in the Son, nor in the Holy Ghost, but IN CHRIST, God-man, the second Person in Jehovah united to human nature. There is not a heresy has overflowed the barriers of the professing church, since Adam fell, whose origin may not be traced to a rejection, or mis-construction, of this part of the counsel of God; and at no period have the faithful needed to be warned of the danger of departure from the faith, in this matter, more than the present. Let them who presume to have part in the divine essence, know, that no greater revenue of praise can redound to Jehovah from his fallen creatures, than when by faith they are brought to the "acknowledgment" of the incommunicability of his essential glory, and to a participation in the grace which is revealed. A manifestation of the riches of divine grace, comprehending all spiritual blessings, involves the whole of the blessedness of the Lord's people. The covenant of grace is the fountain-head of all. By grace they are guarded and protected from the womb, to the close of their mortal existence; by grace they are preserved all the days of their unregeneracy; by grace they are, in the day of divine power, quickened into spiritual life; by grace they are supplied with every needful blessing, during the circuitous journey they have to make; by grace they are conducted safely on to its completion; and by grace they receive a triumphant admission into the mansions of glory; and then, in the consummation of all spiritual blessings, the boast of their song and triumph is to extol the Lamb that was slain, saying, Thou art worthy; for thou wast slain, and hast redeemed us TO GOD by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us UNTO OUR GOD kings and priests. As in the service of the sanctuary, under the Mosaic dispensation, the high priest entered alone into the holy of holies; so our great and glorious High Priest, CHRIST, who is with the Father always, only hath access to "the most holy place❞—far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. But we are forgetting our author. From the above premises we infer, that the first and second "particulars" of Mr. Haslam's "Complete Synopsis," are decidedly unscriptural, and, consequently, that the third and fourth are, of necessity, null and void. We may further remark, that the opinion he attempts to establish, and that, particularly, by the interpretation given the quotations from |