and meant by that new birth, of which Christ says, "Except a man be born again from above, he cannot enter into the kingdom of God." Now, the true reason why all that is said of Christ in such a variety of expressions, has only one meaning, and points only to one and the same thing, is this, it is because the whole state and nature of fallen man wants only one thing, and that one thing is a real birth of the divine nature made living again in him, as at the first; and then all is done, that can be done by all the mysteries of the birth, and whole process of Christ, for our salvation. All the law, the prophets, and the gospel are fulfilled,. when there is in Christ a new creature, having life in and from him, as really as the branch has its life in and from the vine. And when all Scripture is thus understood, and all that either Christ says of himself, or his apostles say of him, are all heard, or read, only as one and the same call to come to Christ, in hunger and thirst to be filled and blessed with his divine nature made living within us; then, and then only, the letter kills not, but as a sure guide leads directly to life. But grammar, logic, and criticism, knowing nothing of Scripture but its words, bring forth nothing but their own wisdom of words, and a religion of wrangle, hatred, and contention, about the meaning of them:

But lamentable as this is, the letter of Scripture has been so long the usurped province of school;

critics, and learned reasoners making their markets of it, that the difference between literal, notional, and living divine knowledge, is almost quite lost in the Christian world. So that if any awakened souls are here or there found among Christians, who think that more must be known of God, of Christ, and the powers of the world to come, than every scholar can know by reading the letter of Scripture, immediately the cry of enthusiasm, whether they be priests or people, is sent after them. A procedure, which could only have some excuse, if these critics could first prove, that the apostle's text ought to be thus read, "The Spirit killeth, but the letter giveth-life."

The true nature, and full distinction between li teral and divine knowledge, is set forth in the highest degree of clearness in these words of our Saviour, "The kingdom of God is like a treasure in a field." Thus far is the true use and benefit and utmost power of the letter, it can tell us of a treasure that we want, a treasure that belongs to us, and how and where it is to be found; but when it is added, that a man goes and sells all that he has, and buys that field, then begins the divine knowledge, which is nothing else but the treasure possessed and enjoyed. Now what is here said, is the same that is said in these other words of Christ, "Except a man denies himself, and forsakes all that he hath, he cannot be my disciple" that is,

Ire cannot partake of my mind, my Spirit, and my nature, and therefore cannot know me; he is only a hearer of a treasure, without entering into the possession and enjoyment of it. And thus it is with all Scripture, the letter can only direct to the doing of that which it cannot do, and give notice of something that it cannot give.

Now clear and evident as this distinction is, between a mere literal direction to a thing, and a real participation of it, which alone is a true perception of it, the generality of Christians seem quite insensible of any other religious perception or knowledge of divine things, but such ideas or notions of them as a man can form from Scripture words Whereas good and evil, the only obs jects of religious knowledge, are an inward state and growth of our life; they are in us, are a part of us, just in the same manner as seeing and hearing are in us; and we can have no real knowledge of them any other way, than as we have of our own seeing and hearing. And as no man can get or lose his seeing or hearing, or have less or more of them, by any ideas or notions that he forms about them, just so it is with that which is the power of good, and the power of evil in us; notions and ideas have no effect upon it. Yet no other know! ledge is thought of, or sought after, or esteemed of any value, but that which is.notional and the work of the brain.

Thus, as soon as a man of speculation can de

monstrate that which he calls the being and attributes of God, he thinks, and others think, that he truly knows God. But what excuse can be made for such an imagination, when plain Scripture has told him, that "to know God is eternal life," that is, to know God is to have the power, the life, and the Spirit of God manifested in him; and therefore it is eternal life. "No man knoweth the Father, but the Son, and he to whom the Son revealeth him." Because the revelation of the Son is the birth of the Son in the soul, and this new creature in Christ, has alone knowledge of God, what he is, and does, and works in the creature.

Again, another, forming an opinion of faith from the letter of Scripture, straightway imagines that he knows what faith is, and that he is in the faith... Sad delusion! For to know what faith is, or that we are in the faith, is to know that Christ is in us of a truth; it is to know the power of his life, his sufferings, his death, his resurrection and ascension, made good in our souls. To be in the faith, is to have done with all notions and opinions about it, because it is found and felt by its living power and fruits within us, which are righteousness, peace, and joy in the Holy Ghost. All which are three names or powers peculiar to Jesus Christ; he alone is our righteousness, our peace, our joy in the Holy Ghost. And therefore, faith is not in us by reason of this or that opinion, assent or consent, but

it is Christ, or the divine nature in us, or its operations could not be righteousness, peace, and joy in the Holy Ghost. By faith ye are saved," has no other meaning than, by Christ ye are saved. And if faith in its whole nature, in its root and growth, was any thing else but Christ, or a birth of the divine nature within us, it could do us no good, no power could be ascribed to it, it could not be our victory, it could not overcome the world, the flesh, and the devil. Every faith that is not Christ in us, is but a dead faith.

How trifling, therefore, (to say no worse of it) is that learning which sets up a difference between faith and its works; between a justification by faith, and justification by its works. Is there any difference between Christ as a Redeemer, and his redeeming works? Can they be set above one another in their redeeming efficacy? If not, then faith and its works, which are nothing else but Christ in us, can have no separation from, or excellency above one another, but are as strictly one, as Christ is one; and no more two things, than our Saviour and our salvation are two different things in us. Every thing that is said of faith, from Adam to this day, is only so much said of the power and life of a one redeeming Christ working within us; so that to divide faith from its works, is as absurd as to divide a thing from itself-a circle from its roundness. No salvation would have ever been