the truth as inculcated in the Word. Numerous passages might be adduced in proof of this assertion, but it is not upon detached passages that we would rest our argument. We would rather take broader ground, and say that the whole tenor of Scripture is contradictory to the selfish theory. The whole life of our Saviour practically refutes it. What were the temptations to which He was subjected, but one series of inducements held out to him, to the selfish principle, to bow down and worship it? Who can read the narrative of that surpassing agony-that bloody sweat-that struggle in Gethsemane, and not with clearness see, in the events recorded there, a fearful contest taking place between the selfishness incident to human nature and the benevolence pertaining to the Divine? Who can read the issue of that contest contained in the memorable words, "Not my will, but Thine be done," without feeling a conviction that the nobler principle came off the conqueror? And again: when on the cross, it was not until our Lord had cried "Father, forgive them, for they know not what they do," that he gave utterance to those last words of mighty import, "IT IS FINISHED!" Yes, then the glorious work was done-mankind were then redeemed— then depraved human nature, beaten at its last stronghold-the love of self, was thoroughly subdued, was merged in the Divine. The selfish theory is, moreover, as unphilosophical as it is irreligious. It is true that goodness promotes happiness, and that he who would be happy must be good; but it is also true that he who would be good only because he must be so in order to be happy, will never attain to either goodness or happiness. The Lord has created man a form recipient of love and wisdom from Himself in a finite degree, and conferred upon him the power freely to coöperate with Himself in the diffusion of happiness. All that man hath he has received from God. The talents entrusted to him will be required at his hands. Shall he bury them in the earth by dedicating them to the service of self? Or shall he add to them by exercising them in the service of others? Freely he has received; shall he not freely give? The desire to bless is Godlike. By imparting happiness we increase our own store. By withholding blessings we impoverish our souls. To love another more than one's self, and for the loved one to reciprocate our affections, is the highest and the noblest happiness. To stand alone without the capability of loving disinterestedly, is misery indeed. Yet, the selfish man inflicts this misery on himself. He seeks happiness in receiving. It is only to be found in giving. He seeks it in his own gratification; but, until he loves something out of himself, he does not possess the capability of being happy. To love another selfishly-to love for gain-to expect reward rather than to rejoice in imparting good-is to trade on the purest feelings of humanity. It is to offer them in a mart for sale. It is to forget, and practically to deny, that "it is more blessed to give than to receive.” J. S. "FEED MY LAMBS."--JOHN xxi. 15. WHAT delightful thoughts and pleasing reflections these words are calculated to suggest to the mind! They call forth the tenderest emotions of the soul-they make an appeal to our affections, and stir up the finest sensibilities of our nature-they are calculated to awaken in the mind of fond parents the fervency of their love for their offspring, and to excite a prudent care in supplying all their infantile necessities. This is the effect which experience proves to have been wrought on some minds by these words of our Lord. And yet, notwithstanding all this prudent care and parental kindness, it is possible that mere natural affection may be the predominating principle with many such. Natural affection, or the love of our offspring, is far from being censurable—it is to be highly commended; it may form a plane for the insemination and growth of spiritual principles in the mind. But when we elevate the thoughts of the mind to the Divine Speaker who used the words "Feed my lambs," and reflect that the divine speech must contain something more than natural ideas, we think of the Lord as "the Good Shepherd," and of the spiritual food which he communicates. We think of Him as the Divine Parent, and of His lambs as those who are grounded in innocence. And here a lesson still more instructive and important, is opened to the mind. Its interior language is, "Except ye be converted, and become as little children, ye shall in no wise enter into the kingdom of heaven." The question then occurs to the thoughtful mind,-"Who are the lambs, and where are they?" We descant on the innocence of infancy, and say, "Behold the picture." With an introverted eye we examine the principles of our own minds. Again we hold up the picture of innocence drawn from nature, and we ask, "Is it like?" We read the Holy Word, and there behold ourselves as we are, like "as a man beholds his natural face in a mirror." Again we exercise the same introspection, and produce a true likeness of ourselves before we are "born again," and again ask, "Is it like?" "Like whom?" Like unto Him who was "meek and lowly in heart." Like unto Him who was "led as a lamb to the slaughter,"-who when he was reviled "reviled not again;" neither was "guile found in his mouth." Here is an example of innocence and wisdom blended together. In the natural innocence of infancy we see an emblem of a great spiritual reality. Contentment is manifest in the placid, smiling countenance; corroding anxiety for the future has no place with them. "Jewels with them are gaudy toys, And gold is sordid dust." Envy, hatred, revenge, malice, hypocrisy, are to them unknown. They are also willing to be led as well as fed by their parents, for as yet they have no acquired selfhood. They love their parents, for self-esteem, or a selfish love, and the love of the world, have not entered the mind. It is only then, as by regeneration, we "become as little children," that we become the "lambs" of the heavenly fold. Grounded in love to the Lord, as infants are to their parents, we are willing to be led by Him; and as self-dependence is abandoned, from the conviction that of themselves they can do nothing, the Lord refreshes them when they are weary; and (in the spiritual sense of the words) he "takes the lambs in his arms, and carries them in his bosom." But before man can arrive at this state, self-love, and the love of the world, hatred, revenge, deceit, envy, malice, uncharitableness, hypocrisy, captiousness of spirit, evil speaking, self-importance, and indeed all that is opposed to true wisdom, humility, and love, must be dethroned, subdued, and cast out from the interior recesses of the mind. And when the delightful opposites of the former train of evils are enthroned, oh, how beauteous is the change! "Lions and beasts of savage name Put on the nature of the lamb, While the wide world esteem it strange- And how valuable are all such, both in civil and in religious society. They are at once its ornaments and use. They have not only the prudence of the serpent, but the harmlessness of the dove. Their word is their bond. Their communication is "yea, yea; nay, nay." Their several movements in the performance of uses are influenced by the simplicity of innocence blended with true wisdom. Consequently, they are strangers to duplicity, and neither practice nor sanction double motives or double purposes; for, "a double minded man is unstable in all his ways." The "eye is single;" and, therefore, "the whole body is full of light;" and a spiritual influence is shed on all who move within their sphere. On these a perfect reliance can be placed as “Israelites indeed," for they are the children of Him "whose image and superscription" they bear. Their punctuality in attending to and observing all the ordinances of religion, is a pleasing characteristic in their lives; not indeed as a matter of form, but influenced by those internal motives and well-established principles which constitute them the "lambs" of the spiritual fold. And as they are willing to be led by the "Good Shepherd," so they are fed by him; while others, who will not come unto him " that they might have life," but consider his service and worship as a wearisome infliction, instead of a delightful exercise, starve in the midst of plenty, and are "sick nigh unto death." And these last remarks apply not only to the reading and hearing of the holy Word, but to the ordinance of the Holy Supper. This they do not neglect; but view it as a divinely appointed means. From their state of innocence, love, and charity, enlightened by "the wisdom which is from above," they view the holy ordinance in its true light, and partake of it in a right spirit, and thus, are fed by the Lord with the meat and drink which nourishes the soul unto life eternal. Enlightened by true wisdom, the time of administering it is to them but of secondary consideration. True, it is called a supper,—but, imbued with spiritual ideas, they lose the natural idea of night in reference to the Lord's supper, which is a spiritual repast; for they are "taught of the Lord;" and they have experienced that, even at early dawn, "in the morning, evening, and at noon day," they may "sup with Him," praise Him, "and look up." Thus they view the term in its proper spiritual sense, which the language of inspiration supplies, as denoting a communication from the Lord of supplies suited for spiritual nourishment. Marriages were of old celebrated at supper-time; and by these marriages and friendly consociations were denoted the conjunction, or heavenly marriage union, of good and truth in the mind, and also the unity of brethren in mutual charity and faith. So, all who approach the heavenly banquet in the innocency of christian charity, wisdom, and holy love, receive from the Lord those heavenly supplies which are denoted by the Holy Supper; a conjunction of spirit is effected between the Lord and them, and they realize in themselves the encouraging words of the Lord who supplies the spiritual feast, "Blessed are they that are called to the marriage supper of the Lamb." May the "lambs" of the spiritual sheepfold increase in number, for "they shall feed in rich pastures," and "beside the still waters;" and "the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters." Liverpool, June 18th, 1846. PHILOPHRONOS. JUSTIFICATION BY FAITH ALONE.-A NEW SHIFT. THE learned Editors of the Biblical Review have become seriously impressed with the necessity of attempting some new method of reconciling the orthodox view of Paul's doctrine of justification by faith alone, or, as they say, of reconciling Paul's language on that subject, with the unquestionable doctrine and language of James, where he inculcates justification by works as well as faith. They assume that the Evangelical construction of Paul's doctrine (which we altogether repudiate as equally senseless, illogical, and unfair) must be the true one; and then they candidly confess that all previous attempts to reconcile it with the teaching of James, have proved unsatisfactory. Now this is a great point gained for the truth. Had not the Editors hit upon this new way of their own, with what strenuous efforts would they have maintained the next best mode, in their opinion, of proving the consistency of the two apostles, or rather say, the consistency of the Inspiring Holy Spirit! No doubt that, in this case, one of the now rejected theories of reconciliation would have been set forth as unquestionably accurate, and perfectly satisfactory. How little do the learned dictators of the world of theological literature imagine that they are the mere slaves and tools of party! But be this matter as it may, here are all former theories for reconciling Paul and James fully given up, by high authority, as worthless. And so we are now at full liberty to make our election between the new theory put forth as the only true one, and the only other alternative, namely, that Paul's Evangelical interpreters are, in fact, Paul's libellers, and unwise sowers of irreconcileable strife between him and his brother James; or, rather say, unconscious blasphemers of the Holy Spirit, by indirectly charging the Divine Wisdom with self-contradiction of the most inexplicable character. The Editor's article alluded to is in the April number, and is curiously entitled, "Justification philologically considered:-An examination of the difference of meaning of the verb AIKAION, in the Epistles of Paul and James." Now, is it not wonderful that the Editors could not see that the only real meaning of this announcement, (made, as it is, by believers in the plenary inspiration of this Greek word by the Holy Spirit into the minds of these two inspired instruments) must, and ought to stand thus:-"We, Evangelical believers, assert, that when the Holy Spirit uttered by the hand or mouth of two apostles a certain term for the conveyance of the greatest Protestant doctrines of Christianity, as we |