whom they condemn, as unscriptural in their creed, to pursue their course in another spirit, and to preach and uphold those views which minister" strife, rather than godly edifying.' Fourthly. The Reviewer quotes from page 11 in the sermons, and says, that "the Church taught the hearers of these words, that these privileges had already been secured to them by their baptism ;" and therefore" to invite Christian men to become members of Christ, children of God, and inheritors of the kingdom of heaven, who had already been made such in their baptism, is a species of absurdity which could only have entered into the theology of a Calvinist, from which we suspect Mr. Cole must belong to that dangerous school." Before the Reviewer charges me with absurd notions upon the subject of baptism, I would have him review his own baptismal covenant, and examine carefully, how far he has fulfilled, or is fulfilling its holy conditions; and thus to ascertain, whether he be indeed engrafted into Christ, and sanctified by the Spirit-whether he be indeed " a member of Christ, a child of God, and an inheritor of the kingdom." But, sir, two principles of great moment are involved in this charge of absurdity. By baptism, doubtless, great and unspeakable privileges are conferred upon the recipient: but it is one thing to possess privileges and means of grace, and another to improve them, or to live up to them; and, if there be not that change of heart, and renewal of the mind, which lead to true repentance and faith in our Lord Jesus Christ, these privileges and means of grace are conferred in vain. Baptism, it is true, consists in a change of state, and places the party baptized in a condition to which he was before a stranger-with new hopes, new prospects, and a new name; even as an heir of God, and joint heir with Christ; but to realize these hopes and these new prospects, and to deserve this new name; viz. that of a Christian, there are certain duties to be performed, and certain conditions to be complied with, without which we cannot become the children of grace; and these are:-First, to renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh:" secondly, to "believe all the articles of the Christian faith;" and, thirdly, to " keep God's holy will and commandments, and walk in the same all the days of" our life;" and if these be neglected or abused-if the devil and all his works be not renounced; if the articles of the Christian faith, be not believed; if the commandments of God be not duly kept, and all the statutes and ordinances of the Lord steadily and resolutely observed, we can have no claim to be ranked amongst the "members of Christ, children of God, and inheritors of the kingdom of heaven." For the being placed in a condition of obtaining riches and happiness, does not, necessarily, make a man rich and happy. His situation may be one of comparative comfort-with a certain prospect of prosperity— but the fact of his being thus favourably circumstanced does not ensure success: he must labour, he must be diligent; but if he use neither industry nor diligence, the consequence is, that with all his favourable circumstances he must be reduced to poverty. The Prodigal in the Gospel, was the son of a fond and indulgent parent. He possessed means and advantages sufficient to render him contented and happy. But was he contented? Was he happy? In the 66 midst of the enjoyments and comforts of home, he sought for novelty; he left his father's house, and wasted his patrimony in riotous living! Was he worthy to be called a son, whilst he continued in that state of sin and separation? Did he not, in despite of his advantages, voluntarily choose the tents of ungodliness, and go a great distance from his father's house," into a far country ?" And while he remained in that state, so far off, did he make any effort to return? No. It was only when he saw his guilt and wretchedness, when his conscience told him of the home he had lost, and the innocence he had forfeited-it was only when he came to himself, that he felt his unworthiness, and was ashamed of his former self, that he began to evince signs of contrition and repentance: and no sooner were these felt-no sooner were his eyes open to behold his danger than he resolved to return. "I will arise, and go to my Father, &c. ;" and going thus, going sensible of his exceeding sinfulness, acknowledging his unworthiness, and asking for pardon-" I have sinned against Heaven, and in thy sight;" thus humble and sorrowful, he was welcomed by a kind and gracious father, and received with joy, as one who was lost, but is found-as one who was dead, but is alive again! So baptism, while it confers great and astonishing privileges, and raises us to the condition of sons, and promises us unspeakable blessings, does not necessarily and positively, without a performance of the required conditions, without that faith which justifies, and that obedience which is the test of our faith, make us " members of Christ, children of God, and inheritors of the kingdom of heaven;" for, "without holiness no man can see the Lord;" and "in Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but a new creature ;" and to be entitled to all the blessings, rights and immunities of the new covenant, we must be one with Christ, have "the same mind in us as was in Christ Jesus," and bring " forth the fruits of the Spirit, to the glory and praise of God." Lastly. The Reviewer is pleased to insinuate, that I am of the school of Calvin; that " dangerous school." Had the Reviewer kindly defined what he means by Calvinism, or what are the principles of the "school" to which he suspects I belong, I should be the better able to give him a satisfactory reply. But if, in the absence of this, he means, that I would shut out of the kingdom of heaven all those who do not profess the same principles, or entertain the same views, or belong to the same creed with myself-or, that I advocate the principles of absolute predestination and reprobation; if he means a system which shortens the divine arm, and makes the divine ear heavy-if he means this, then I answer that his suspicions are groundless, for that I do not belong to the "dangerous school" of Calvin. Indeed, sir, without affectation, I may truly say, that I belong to no party, as such; that I have endeavoured in all humility, and according to the gift bestowed upon me, to preach the doctrines of the Gospel, and, consequently, of our Church, as they are contained in the Scriptures, the only standard of a Christian's faith and practice: that I am neither an Arminian nor a Calvinist― neither of Paul, Apollos, nor Cephas-but of Jesus Christ and Him crucified and receiving my commission from those duly authorized to entrust me with so high a charge, the descendants and followers of Christ and His apostles, I shall always, to the best of my ability, with all faithfulness and affection, seek to win souls to Christ, and to promote the interests of that Church to which I have the happiness, and, I may add (in these days of error and false doctrine) the privilege, to belong. And most fervently do I pray, that the time may speedily arrive, when divisions shall cease, when party names shall be heard no more, when "hatred and prejudice" shall be "taken away," and "whatever else may hinder us from godly union and concord;"" that, as there is but one body, and one Spirit, and one hope of our calling-one Lord, one faith, one baptism, one God and Father of us all, so we may henceforth be all of one heart, and of one soul, united in one holy bond of truth and peace, of faith and charity, and may with one mind, and one mouth, glorify God ;”1 and thus become, in deed and in truth, in profession and in practice, "members of Christ, children of God, and inheritors of the kingdom of heaven." I am, Sir, Your very faithful and obedient servant, Peterhead, 10th November, 1838. ON THE PEDIGREES OF ST. MATTHEW AND THERE is no subject more abounding in difficulties, or beset by controversial webs than the genealogies; and, as usual, most of these difficulties appear made by ourselves, partly from insisting on interpreting it according to our present ideas, partly from a love that appears inherent in raising difficulties. There are evidently two pedigrees; it is probable, therefore, they are those of Mary and Joseph, although in conformity with Jewish custom, the husband is mentioned. From Abraham to David they agree; they then branch off in two lines, Solomon and Nathan, which meet again in Salathiel and Zerobabel. They then again branch off in Abiud and Rhesa, and meet again in Mary and Joseph. Now comes the controversy-which gives the line of Mary? It is the general opinion, St. Luke; but Grotius, Hammond, and Le Clerc think St. Matthew. It is argued that St. Matthew, writing to the Jews, would give the legal descent, and according to the Jewish custom, through Joseph; but when it is considered that St. Matthew first wrote his Gospel, and that he points out the fulfilment of Iasiah's prophecy of a Virgin of the house of David, is it probable that he would give a pedigree which in no manner shows the fulfilment of that prophecy? St. Luke, writing after St. Matthew, and to the Gentiles, would say every thing additional that was 1 Vide Prayer for Unity, in the Form of Prayer to be used on "the day on which her Majesty began her happy Reign." known respecting the descent or family of Messiah, and would accordingly (mixed up as it was with that of Mary, and except in a few generations the same) give that of Joseph. This appears, in the first consideration, the most probable, and further enquiry appears to bear it out. The key to the whole is the law and customs of the Jews, which betrothed an heiress to the next of kin. The supposition that Mary was the last of her line, and of the elder line, appears to give a reason why she also, as well as Joseph, should go to Bethlehem to be enrolled, which it does not appear that the custom would generally require. In this manner she may be considered emphatically as the Virgin of the house of David and Judah. The Virgin in whom his line ended at the critical moment when the fulness of time was come. The idea that St. Luke, in writing to the Gentiles, would not so express himself is gratuitous. St. Luke did not write exclusively to the Gentiles, or if he did, he wrote of Jews and Jewish customs, and may not possibly have thought any explanation necessary, as the same law on which all hinges prevailed at Athens and many other places, copied, no doubt, from that of Moses. B WISDOM'S WISH.' Aн, might I but escape to some sweet spot, Where rural virtues are not yet forgot, And good old customs crown the circling year: Some smiling bay of Cambria's happy shore, And looking down on valley fair and wide, There would I dwell, for I delight therein! With health and plenty crown'd, and peace within, 1 From Geraldine, and other Poems, by M. F. Tupper, Esq. There, from the flowery mead, or shingled shore, Know more of Him who came the lost to save; No envious wish my fellows to excel, No sordid money-getting cares be mine; Nor meanly grand among the poor to shine: But, sweet benevolence, regale me well With those cheap pleasures and light cares of thine, With calm content, and gratitude sincere. Rescued from cities, and forensic strife, And walking well with God in nature's eye, Love at my board, and friendship dwelling nigh And, when I'm call'd in rapturous hope to die, THE JACOBITE. A TALE. THE morning of the sixth of September, in the memorable year one thousand seven hundred and forty-five, was an era in the annals of the good town of Perth. It was the anniversary of a fair which had been held there, from time immemorial, on the first Friday of September; and in those days fairs were the general rendezvous of buyers and sellers from the most distant parts of the kingdom. Perth being a central town, made this fair of more general importance than those which were held in more remote parts of the country; and being besides what is called in that part of the world, the " mouth of the Highlands," it was, and indeed still continues to be, a sort of entrepot for such commodities as the wants of former days, and the luxuries now of the Highlanders render indispensable. At that period, St. John's fair was attended by dealers in all the different branches of trade; drapers, hosiers, hatters, ironmongers, &c., besides horses and other cattle, even from so great a distance as from London itself. The proverbial industry of London traders prompting them to brave the dangers and inconveniences of travelling in that unmac |