of God dwelling in believers, bearing witness to their adoption, and gendering in them heavenly dispositions, is the fore-pledge, evidence, and ante-past of future glory. It looks strange to us that lofty as our hopes are, and favoured as we are with remittances and draughts from heaven, we are still drilled and exercised with hardships. Let us say, amen, to all that our Father appoints. And when we groan let us do it decently, submissively, and as privately as possible. It is thought that such an idea is couched in the wording-"even we ourselves groan within ourselves;" as if it had said, we do not groan ont, we suppress complaint and outward demonstration, not making louder signs than our suffering warrants, but keeping within bounds. So Job said, "my stroke is heavier than my groaning." Job. xxiii. 2.

It is to be observed that the groaning is in concert. The whole creation groaneth "together." There is union, or sympathy of parts with each other. Such sympathy is twice expressed to any one who reads the pure Greek text, for the preposition which signifies concurrence is prefixed to both verbs. Very patiently and fully rendered it would be "groaneth together" and "travaileth in pain together." It is as if the whole creation sympathised with suffering Christians and bore them company in their distresses, uttering groan for groan.

This groaning is the precursor of life and happiness. Out of all this sorrow and sighing there will spring at last an anthem of gladness. These sighs will be exchanged for songs. Groaning has different issues. Sometimes it foreruns death, but otherwise it is the harbinger of coming life. They are not death-groans which are now heaved so deep and frequent, but hopeful indications of a noble birth that will be hailed with a general joy. The accompanying word "travailing" shows that a new-born dispensation of things is looked for, which though preceded by much anxiety and suffering will bring in a large balance of glory, for joy of which the former troubles will be all forgotten.

This is what we wait for-"the adoption, to wit, the redemption of our body." This "adoption " is identical with the aforesaid "manifestation," verse 19. There is an earlier adoption co-temporary with conversion. But it is private, known to the individual's self, and possibly to a few others, whereas this named in our text will be quite public. This is spoken after the manner of men, after the style of Romans, whose usage was, in respect to adoption, to have two ceremonies. The first was done before a limited circle of persons in a private character. The second, which followed after a shorter or longer interval of time, was done off in the forum or market-place and was witnessed by as many as chose to be present. Answerable to this each believer in Christ is adopted when he first believes and receives the adopting seal. This is com

paratively private and close. The adoption waited for will be open and public. It will take place at a general gathering summoned by the tongue of the "last trump." The world shall be present to hear the "children of the resurrection" named and acknowledged.

"The redemption of our body" is co-temporary with that adoption, some say identical with it, its close succession putting it in apposition, though others think the "adoption” is of wider reach than the body's redemption, which is but a part of a greater whole. The recovery of our body will be indeed a redemption, a deliverance. In the dusty chambers of death it was held as a prisoner, chained down, locked in, and left in darkness. This prisoner of hope shall be released and set at large at a given hour, long since fixed, which can neither be hastened nor delayed. It will be forthcoming in a highly improved condition, nobler far than when it was committed, full of life, and lustre, and beauty, and strength, after the type of the Saviour's glorified body.

Believers, suffer the word of exhortation. Live as candidates for such glory ought to live. Bear with adversity, suppress complaint, and cut short your weeping. Nurse your hopes, and balance the glorious future with the suffering present. Above all things take care of the roll of adoption given you on your reception into the family of grace. "And grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption."

Should any unconverted person read these lines, and feel even a touch of desire to share with the "sons" in their future inheritance, we speak him kindly. There is love enough in the bosom of the Father to include numbers more in the covenant of grace. It is not so made that just so many and no more, and just such and such persons and none other, can participate in its benefits. None but the adopted will realise heirship. But adoption is an offer made to all, and it is available to be accepted of any. Lay aside your stupor, and groan for acceptance. Everything around you groans. Why should you be indifferent with so great an interest at stake? Shame on you to be at ease! Cast yourself down at mercy's door and groan for entrance. Most certainly the door will open and the voice of welcome bid you in as the blessed of the Lord.

T. G.

217

ART. III.-EXTREMES IN MODERN THEOLOGICAL

TEACHING.

The complete works of the Rev. John Kirk, Edinburgh. Revised and corrected by the Author. 2 vols., 8vo. Glasgow: John Tweed. 1861.

Sermons by Mr. J. C. Philpot. Stamford: John Ford, Red Lion Square. London: John Gadsby, Fleet Street.

FALSE religions seem to have a firmer hold of the human heart than the religion of truth. The Mahommedan, the Pagan, the Romanist, has a more unwavering faith in his creed, and yields a more devoted and earnest obedience to his ritual, than the evangelical Christian. Nor is there in the religion of superstition, such a diversity of faiths, or such a multitude of sects as in the religion of truth. These facts furnish an interesting though perplexing field of investigation and inquiry. Were we asked which religion would exert the most powerful influence upon the human mind, whether that of error or that of truth, we should doubtless answer, "That of truth to be sure," for such a conclusion the a priori mode of reasoning involves. And this conclusion is really the true one, if we have regard in our inquiries to an influence of a good, wholesome, and permanent kind. But when our investigations have reference to present and apparent effects only-effects such as they are, both with regard to kind and degree-then the palm must be yielded to the religion of superstition and error. Are the followers of Brahmah divided? Are there a hundred different and conflicting forms of Mahommedanism? Whoever heard of, or saw a public discussion between two believers in the Koran, respecting any one of the doctrines or ceremonies taught therein? Or what true Christian or Christian teacher has ever excelled or equalled the disciple of the false prophet, or the Romanist, in his attentions to the ceremonies or forms prescribed by his religion? How difficult it is for the former to take up his cross, and avow his religion in the midst of circumstances which make his doing so somewhat painful; whereas the latter will perform his devotions with the greatest apparent solemnity and earnestness, even when surrounded by thousands who have no sympathy, either with his creed or his practice.

For this there must be a cause; and that cause we think it is not difficult to find. We cannot place it in the religions themselves, nor yet in the minds of their respective disciples. It may

be that this complacency of mind towards the religion of error and superstition does, in part, arise from the ease with which mere ceremony is performed, compared with the pain which rigid selfdenial-one of the demands which Christianity makes upon its disciples occasions; but we must trace it up to the action of Satanic power before we can arrive at a satisfactory solution of the problem. Filled with enmity against God, and bent upon defeating those purposes which he has had, and still has, so much at heart, Satan has ever turned his deadly hatred against that truth which is the "power of God unto salvation, to every one that believeth." No other religion can hurt, but rather aid the kingdom of darkness. For this reason no other is assailed. Every other is fostered by the "prince of the power of the air." Their disciples are blinded by the god of this world; and instead of being urged on to assail them, they are encouraged to regard them with superstitious reverence, and to perform their ritual requirements with unquestioning devotedness. Otherwise is it with the religion of the Saviour. Much is gained by the adversary of souls when he can keep his servants in ignorance of it, or arouse their indignation against it; but more is gained when he can induce its professed friends to depart from its vital principles; to ignore or assail its fundamental truths; to quarrel about its non-essentials; to divide on trifles; or to be ashamed to confess their faith before men.

Looking at the subject in this light, or bearing these facts in mind, it is not to be wondered at, if he who preaches the essential principles of Christ's religion the most faithfully and boldly, should have but a scanty following, or should be evil spoken of, whilst he who (having the charms of person and oratory,) substitutes form for power, and practically ignores regeneration by the Holy Ghost, and a deep, rich, and powerful experience in the hearts of Christians, should be followed and praised by men of the world. No preacher, knowing these things, can wish to be popular with the unconverted, or desire anything else than to be made an instrument of good to Zion's travellers, or to those who are "standing in the ways." A large and fashionable congregation, crowding the pews and aisles of chapel or of church, swelling the praise of the officiating minister, is no proof of the orthodoxy of the creed, or of the usefulness of the teacher; but when we, on the other hand, hear the ungodly declaim against a certain kind of teaching, and ridicule the teacher, there is a strong probability that the truths which save, and the man whom God delights to honour, are covertly assailed. The headway which pure Gospel truth has made in the world is the strongest external evidence of its Divinity. What else but divine power can have kept the Gospel alive? It denounces whatever the carnal mind loves; it goes against the rapid current of sinful affection; yet it

thrives and spreads. It humbles high looks; it brings down whatever exalts itself against God and his Anointed; and it flourishes amid the icy and withering influences of a wordly and rebellious

race.

Satanic agency has something to do with sectarian differences. We may not ascribe all to Providence. Divine wisdom may see it good to permit such differences and quarrels; but a power diverse therefrom must be in part their cause. We cannot think that God led Calvin and Arminius to their respective creeds, or approved of the differences of Toplady and Wesley. And will any Bible reader pronounce us visionary when we say, that if either of these pair of truly good men had sought council of God, with child-like willingness to be taught, they would have arrived at a clear and united knowledge of the truth, each seeing eye to eye with the other?

We have at the head of this paper the names of two men of equal earnestness, but of diverse sentiment. Mr. Kirk is at the head of a large and powerful sect, holding views the most ultra in reference to freewill and the ability of man to become now, and with perfect ease, a true and safe Christian; whilst Mr. Philpot is the representative of views the most Calvinistic, denying to man the least measure of free-will in matters of saving religion, or the smallest modicum of power to draw nigh to God. The former scheme is Sandimanianism elaborated and intensified; the latter is Calvinism in its most honest and ultra form, keeping free, however, from the terrible licentiousness of Antinomianism. Both men are clever and earnest; each has given proof of his zeal in the sacrifices he has made and in the labours he has endured. But both cannot be right; each cannot make known the truth; if the one preach the truth as it is in Jesus, the other is circulating fatal error.

It is not the object of this paper to exalt the one man above the other, nor to recommend the one creed to the exclusion of the other; but to find fault with both, and to try to show that the truth lies between them.

The two large and well-printed volumes of Mr. Kirk contain a mass of clear and well-written theology, doctrinal, practical, and experimental. The style is earnest, chaste, and luminous; but lacks tersness and energy. The author seems bent upon making his reader a convert to his views. Much of his writing is in dialogue form, and this is by far the most racy, interesting, and convincing of what he has written. Therein he grapples with every real and possible objection which is or may be felt to his scheme. And therein the scheme itself is fully drawn out and laid bare. Eternal election and particular redemption are mercilessly exposed and denounced, and an effort is made to show that personal salvation is the easiest attainable thing in the universe. The fears,