the calmest and most judicious interpreters, that the privileges of the whole are the privileges of every part? that what is true of the church as a community, is true of every individual member? The doctrines of election and final perseverance (as Mr. Robinson would have maintained) do not rest on single and solitary texts for their proof-they are interwoven with the whole thread, and breathed forth in the general tenor of scripture. Would Mr. Robinson consider himself as answered by the quotations from Ezekiel? Would he not have quoted them as boldly as the reviewer? Would he have contended that a righteous man dying in unrighteousness shall be saved? Would 'he not have maintained that the provisions of the covenant preclude the possibility of such a supposition, with respect to the saints of God? "No man plucketh them out of my hand." Many, no doubt, who have appeared to be saints, and whose unsoundness we had neither discerned nor even suspected, have departed and died miserably. But are not these, they of whom an apostle speaks?

They went out from us, but they were not

of us for had they been of us, they would no doubt have continued with us: but they went out that they might be made manifest that they were not all of us"."

The Essays on the Person, Work, and Offices of Jesus Christ, are amongst the best of his whole performance; particularly that on the Deity of Christ' and that on the Atonement.' In his description of the work of the Spirit, which is copious and comprehensive, there is occasionally a want of specification and exactness.

Mr. Robinson did not usually excel in the statement and exposition of questions on which metaphysical accuracy is required. In general he avoided such questions, and with great dexterity evaded their abstruser difficulties. It is with much good humour remarked of him by his reviewer, after observing "that if he occasionally errs a little, he errs only after the manner of other doctrinal writers, almost all of whom appear to become rather obscure and perplexed when they enter the region of metaphysics; happily Mr. Robinson seems in general

1 John ii. 20.

very glad to make his escape from this ground, almost as soon as he finds himself upon it." His view of the doctrine of the Spirit is an illustration of this remark. When enforcing the reality and necessity of divine influences for the enlightening of the understanding, he leads you to expect an accurate description of those influences which may distinguish them from natural-or as he less properly terms them-rational perceptions: but after coming near to the expected decision, he at length faces about and leaves them unexplained'.

I would be far from so presumptuous an undertaking as that of supplying the deficiency of his statement on this most difficult question, nor would I venture with any thing like confidence to attempt an answer to that humbler form of it, what are the limits of the natural man's understanding as to the things of the Spirit? But may it not be maintained, 1. That the natural man is in general grossly ignorant of revealed truth; that, from whatever cause—many might be assigned—the great bulk of natural men have very slender and scanty perceptions of the discriminating truths of Revelation? May it not be maintained, 2. That there are some revealed truths, which the natural man cannot comprehend-is not even capable of perceiving? The pious and intelligent Doctor Owen remarks, that "all the doctrines of the Gospel may be taught in propositions, the meaning of which a natural man may understand." But there are scriptural truths of

It is slightly objected, by implication rather than in direct terms, to Mr. Robinson, that he proceeds too metaphysically in his consideration of the work of the Spirit upon the soul, by showing that this work extends to its several leading faculties, which are previously in a state of ruin. The danger which the reviewer points out is worthy of

which this may be questioned: such as the union of the believing soul with Christ-the fellowship of the Saints with the three Persons of the Godhead and with each other-the spiritual conflict, &c. May it not be maintained, 3. That the natural man cannot comprehend the connection of the several parts of divine truth, by which one harmonious whole is formed? A man may be able to demonstrate many propositions in Newton's Principia, who has no connected view of that philosopher's principles. May it not be maintained, 4. That the natural man has no perception of that beauty, excellency, and suitableness of the whole and several parts of divine truth by which the enlightened servant of God is made to admire, approve, and embrace it? The scripture seems to justify us in answering these several questions affirmatively. It is not only said, the natural man receiveth not the things of the Spirit of God-by which we may understand that he does not approve and embrace, does not subscribe to them, for they are foolishness unto him: but it is added, neither can he know them he cannot perceive-comprehend-understand them-because they are spiritually discerned-judged of, after investigation or solemn inquiry, by the Spirit, and by the Spirit only; not without His influences.

regard; but surely the distinction is scriptural and important. The man “who has his senses exercised by reason of use," would not allow himself to rest satisfied with a general declaration of the objects and effects of these influences, when the word of God so clearly marks them out, as applying themselves severally to our several faculties. Is it not declared, that the "understandings" of man is by nature" darkened?" that

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his eyes are blind? that he is foolish, disobedient, deceived-serving divers lusts and pleasures?" that he "loves darkness rather than light because his deeds are evil?" Is not the word of salvation sent, that it may "open our eyes and turn us from darkness to light, and from the power of Satan unto God?" that we may be "renewed in knowledge after the image of him that created us?" that we may be "knit together in love and unto all riches of the full assurance of understanding?" that our hearts may be purified," and "Christ may dwell in them by faith?" that we may "live in the Spirit, and walk in the Spirit," ""whose fruit is love, joy, peace, &c.?" It is possible we may be too minute and prolix in these statements, but it is no