His feeble faith gives way to doubt, His spirit yields to fear; Struck with the sight, he'll straight cry out"Can ever God dwell here?" I know it was so with me; I did not know what would become of me; I thought I should be left to fall into open sin, and disgrace his cause: and indeed my feet did almost slip, I went to the edge of the pit, another inch and I must have gone. Hope seemed almost expired, I could see nothing but hell before my eyes, life was a burden, I did not know what to do; I wandered about in great heaviness, as full of all manner of sin as I could hold without running over, satan distressing me sorely, sometimes stirring the utmost filth, sometimes blowing on the coals of pride, most abominably telling me I should shine amongst God's saints if I minded and looked very sanctified; and I was fool enough to look in the glass one day to see if I looked sanctified, though, I must confess, I am no judge of sanctification in the face; oh, how dreadful is the human heart! At another time he would say I was a hypocrite and reprobate, therefore I should go to hell, whether moral or not, provoking me to the sins most suiting my carnal taste. But I hated sin, and I groaned to be kept from it, and the Lord kept me outwardly. At other times he sorely pressed me to self-destruction; oh, the mercy of God! how did he shew himself a sovereign in my case-preserving me when the razor was opened, when my feet was at the waters' edge on the awful business. One place especially, (I shall never forget it,) for in two years after, satan had his ends with two in the same spot. Oh! these are solemn moments to my soul; these brought perverseness in my soul, and they made me stoop before God. They made me sometimes in agony of mind, they made me wrestle before God for internal evidences a word from his mouth, with power to my heart. Nor did the Lord deny me; but he made me stay his time. I know that the hell of sin felt within, as I felt it, made me hate it a thousand times more than I did before; I felt it, and so it always will; it will make the soul prize the least drop of consolation as a jewel, it will crucify him to the world and the world to him he will seek for ministers who preach experimentally the whole truth, and when he finds them he will love them, and though their remarks may often wound him, yet there he will go, for he is persuaded that these men are the (only) servants of the Most High God. But the Lord will not leave his people altogether without a witness, as I said, he heard me, so will he hear others; sometimes by dropping a secret promise into their souls, sometimes in hearing according to his own plan and purpose: these may not last long-they make the soul glad while they do last; and though they often afterwards fear it was all a delusion-they would not be without these things for all the world when their soul was alive to God, they would rather have five minutes communion with God than a thousand pounds. But the world often hangs upon them, and often spiritual things lose their weight with them, so that they often call in question all that they have felt; they would believe but fears prevail; they see not their signs, and they mourn for the light of God's face, and are in heaviness; this proves they love him, for if they did not love him they would not mourn his departure, nor lie in heaviness when they see him not. JABEZ. Christian Reviewer. Review of a Pamphlet entitled "Seven Reasons for Free Communion at the Table of the Lord, with all them that love our Lord Jesus Christ in sincerity." By Cornelius Elven. With the view of giving our readers at once a fair and a concise view of the positions really assumed by the writer of this "sevenfold" defence of open communion, we will enumerate, in fewer words than our author uses, his various propositions, and endeavour, (praying for the blessed guidance of the Holy Spirit,) to show their fallacious and sophistical character. Mr. Elven affirms either directly, or by inevitable implication, the following things: 1. That strict communion is not " christian communion," but that free communion is:-2. That unbaptised believers ought to be admitted to the ordinance of the Lord's Supper, but ought not to be admitted to church membership.-3. That one part of the beatitudes of heaven, will consist of the freedom of the glorified, from " the trammels of strict communion." 4. That "strict communion is at variance with the genius of the gospel, which is emphatically love.""-5. That (in the author's case) strict communion principles, and "divine affection implanted in the soul by the Holy Ghost," have long been at "painful conflict."-6. That strict communion is, "like all ultraisms in theology," sought to be sustained "by the monopoly of a few perverted texts."-7. If Baptists exclude unbaptised believers from their Communion Tables, they ought to exclude unbaptised preachers from their pulpits.-8. That for a christian to be baptised "without light "9 as to his obligation, would prove him unfaithful to his own conscience, and a transgressor | against God.-9. We have no evidence that the first communicants were baptised, therefore they were not baptised before communicating.-10. Tested by the word of God, "strict communion is weighed in the ba lance and found wanting."-11. Strict communion is unjust, as it equally excludes the unbaptised saint, and the drunkard or blasphemer.-12. That the primitive christians celebrated the death of Christ by the breaking of bread, when not assembled in a church capacity. Here are twelve propositions, but we confess we have looked in vain for the " seven reasons" spoken of in the title-page. We cannot imagine that Mr. Elven would willingly deceive the public, but certainly he has virtually misled us, for we expected 66 seven reasons," and down to the present moment have failed, after diligent search, to discover even the fraction of a 66 reason,' properly so called. But, in order that we may not pronounce judgment without the production of sufficient evidence, we now solicit the calm and serious attention of our readers while we submit to their consideration the following examination of the various points which we have gathered from Mr. Elven's pamphlet. 1. [That strict communion is not " christian communion," but that free communion is.] If this be true, then is anti-Christ enthroned in Mr. Elven's own church, and Mr. E. has announced his intention of submitting to his own church rule of "strict communion," until his people see fit to alter their plan. This is rather like sacrificing truth upon the altar of expediency. If Mr. Elven's statement be true, his conduct is culpable. But that any minister of the gospel should dare to say what the writer of this Tract has said, is positively awful to any mind made to feel the weight and solemn importance of the following portion of God's holy word. Acts ii. 41 & 42. "Then they that gladly received his word" (here is living faith) were immersed," (here is believers' baptism,)" and they" (the immersed believers and none else,) "continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread (or the Lord's Supper) and in prayers." If this was the order of things when the apostles were "filled with the Holy Ghost," (ver. 4) how much it becomes men, in our days, who profess to bear "the vessels of the Lord," to shrink from anything and everything which would introduce another form of order into the baptised churches of Christ, and even pronounce that New Testament "order" the work of anti-Christ, and the offspring of narrow-mindedness and superstition. The Holy Ghost then instituted strict communion, and recorded its institution for our guidance and instruction. But Mr. Elven says, that order of things is not christian communion. "We ought to obey God rather than man.” 2. [That unbaptised believers ought to be admitted to the ordinance of the Lord's Supper, but ought not to be admitted to church membership.] Here is fleshly wisdom on the heels of mere fleshly charity. By what rule can this advocate for "mixed communion" consistently exclude from the church meeting the very parties who cominune with him statedly. He says they should come to the type, because they have partaken of the thing typified, and to the shadow as they enjoy the substance by vital faith, then does it not necessarily follow that if they are evidently destined for the great church meeting above, they are worthy of admission to the church meetings in "Garland Street, Bury Saint Edmunds?" "No," says Mr. Elven, they may come to meet my Lord and Master at the supper; their disobedience to a plain commandment of Christ's does not disqualify them for the "Lord's Supper," but it does for "our church meetings!" Why, it seems Mr. Elven is a "strict" man after all in this matter. But herein lies a point of worldly wisdom. (Page 7 explains all :) there we read that the same parties who may come to the table, are not to come to the church meeting, because they might interfere in ELECTING OFFICERS, MAKING OR RENEW ING TRUST DEEDS," &c. Yes! yes! to cast a practical contempt upon the ordinance of believer's baptism is nothing in some eyes, compared with coming to the church meetings to meddle with MONEY MATTERS! If this is not opposed to the "wisdom that is from above," what is, or what can be? 3. [That one part of the beatitudes of heaven will consist of the freedom of the glorified from "the trammels of strict communion."] If "strict communion " be warranted by apostolic example, and who with his eye on Acts ii. 41 & 42, can truly assert that it is not? what is this but a mere flourish in which there is neither weight nor value? It may be convenient to get a long distance from the point in dispute; but Mr. Elven's book, professing to treat on a matter of gospel church order on earth, gains no point by speculating upon the enjoyment of the glory state. It is true that the labour of the ministry, the "trial of our faith," and the" assembling of ourselves together" will cease on our removal from this present state, but ought they therefore to be decried and neglected Now? That is the question, and to that point, in relation to scriptural communion, writers, on each side, will do well to confine themselves.. 4. [That "strict communion" is at variance with the genius of the gospel, which is emphatically, love.] Nothing which the apostles did under the direction of the Holy Spirit can be opposed to the genius of the gospel. The love which is not indissolubly united with a solemn adherence TO THE TRUTH, as it is in Jesus, is NOT the love of the gospel. There is no true affection, either to Jesus or his people, in a practical encouragement of disobedience on their part to his easy and blessed commandments. He did not say " If ye love me," countenance my saints in disobedience to my precepts. But, by the admission of the unbaptised to the Table of the Lord, we say, by our conduct (whatever we may say with our lips),"Believer, baptism is not requisite," and the apostles "when filled with the Holy Ghost," furnished an example unworthy of our imitation, and much inferior both in "love and wisdom" to the plan which our modern charity has espoused. the other. For, speaking of his friends, to whom he has just gone over, he intimates, more or less directly, in his pamphlet, that they are scriptural-breathers of the atmosphere of holy love-and many other things most worthy and commendable. But the friends from whom he has just deserted, are stigmatised as inconsistent, unjust, and perverters of the Word of God!! It is a good thing when the heart and the head act reciprocally and unitedly; but when the feelings master the judgment, there is no means of predicting the lengths to which a well-meaning, but mistaken writer, may go in the paths of error and confusion. (To be continued in our next.) A Narrative of the Life and Experience of BLESSED be the name of the Lord, in the midst of all the chaff and fleshly 5. [That (in the author's case) strict rubbish which is now found in our land, communion principles and " divine affection under the garb of the so-called Gospel implanted in the soul by the Holy Ghost," Ministry-our covenant God, our glohave long been at "painful conflict."] Un-rious High Priest, and our Teacher and til Mr. Elven has produced, from the practice or the language of the Lord Jesus Christ, or his holy apostles, a "Thus saith the Lord," for the popular figment which he defends, he has no right to affirm that the "affection" he speaks of was implanted by the Holy Ghost. The spirit of all truth never implants affections in the soul at variance with his own instituted order in the church of the Redeemer. Error may often be detected by tracing it to its consequences. If men of old were moved by the Holy Ghost to act on "strict communion" principles for the imitation of the churches of the Saviour in all after ages, as they were, (and we firmly, but respectfully, challenge all men to deny it, and prove a contrary position to be tenable,) then all "affection" which prompts to an opposite course is any thing but an emanation from the ever-consistent and unerring Spirit. 6. [That strict communion is "like all ultraisms in theology," sought to be sustained "by the monopoly of a few perverted texts."] Our respected author deals more largely in assertions than proofs. Nor are his readers furnished, in this place, with any illustrations of the "wresting of the Scriptures," which is here affirmed. The charge of" perverting" the sacred oracle is a solemn and heavy one, particularly when brought against the primitive communionists by an advocate of "charity" and good-will, with a heart too large to be compressed within the limits of a strict communion creed. We are afraid that Mr. Elven's heart bears a mark of disease, in being larger on one side than Comforter, have still their witnesses, their chosen vessels, their Eleazers, unto whom is given the red heifer, and who are enabled to bring it forth without the camp: and who do, willingly, faithfully, and experimentally preach CHRIST, AND HIM CRUCIFIED, to the glory of God the Father. We knew nothing of William Harris, until we read this Narrative of his life; it is a straight-forward, and precious testimony in favour of vital godliness; and a striking instance of the power of God in calling a sinner out of darkness into light. We can only now give an ex tract or two from the work itself: in a future number we hope to notice some of its features more fully. "I was born in the year 1784, on May 7, in Hailsham, Sussex. My parents were very moral people, my mother in particular, and both were attached to the established church," "One Sunday morning as I was crossing a lane called the Links, and feeling the corruptions of my nature rising up within me, I said to myself, oh, what evil workings do I feel, how shall I escape, what course can I take to surmount them? And while pondering over these things, I looked up and saw two brigs which were bound to the westward, and in a moment it came into my mind that a sea-faring life was the best, for there would be no one to draw me aside, or lay temptation in my way. My thoughts convinced me at once that this would be the most desirable life I could live, and though I found by doing so I should lose five-pounds which was due to me for labour, yet so determined was I to adopt it, that I immediately went to Hastings and agreed with Mr. Breeds, to go on board his sloop named the Johnstone, which was then bound for London on a trading voyage. I accordingly went on board, but S in a few hours after I was convinced of the rashness of my proceeding. For on the second day after I had embarked, a seventy-four gun ship passed by, the crew put off their boat, that they might come on board our sloop to press for hands, which caused me much fear, Just as they had thrown their rope on board, with the intention of keeping their boat close by our ship, and my missing to catch it, they broke out into such awful imprecations, as caused my very soul to grieve, and concluded that people were no better at sea than they were on land. However, they came on board, but took no hands from us, our indentures clearing us. This was the first unpleasant affair I had met with during the short time that I had been a sailor, nor was it long before I again had cause to rue my folly, for at four oclock in the afternoon a most violent storm arose, and continued until four o'clock the next morning, the sea rolling moun... tains high, and the lightning most terrific, at least it appeared so, to so young a sailor as myself. When the storm first came on, the captain put me on the watch; but judge my distress when the waves came breaking over our ship, and all hope appeared to be lost. To behold the sea running over us in so violent a manner, I concluded that the Lord fought against me in every way, And here I was led to examine what the cause of it could be, self-pity by no means being in the back-ground. And I argued with myself thus; I went to sea in the uprightness of my heart, as I thought; I left land because I would not sin against the Lord. Here my cogitations became very alarming, and I sunk into deep waters, where there was no standing. To say the Lord's prayer then, I knew was of no use, neither the creed nor the belief; and as to my sea prayers, though they were turned down, I could not get to read them, for there is no time for prayers in a storm, and I did not know them by heart. Then I began to lament, and wish that I had never taken to the sea; added to which, the immoral conduct of the sailors in general, was so filthy and obscene, that I held them in abhorrence; they neither observed the Sabbath day, nor the statutes of their Maker, but oaths and imprecations formed the basis of their conversation." "The sea ran dreadfully high, and the wind blew tremendous, so much so, that I could scarcely keep myself upon deck, and the captain had given orders to the men to keep close to the pump. At eleven o'clock at night, I heard the captain say to his mate, The ship will not lay under this weather; so he ran her on the French coast, when we sounded for depth of water, and heaving her about, he then ordered us to lace down the main sail on the deck, and hoist the square sail; then she ran before the wind until four o'clock the next morning, when on a sudden the wind dropped, and we were near the Nore, where we cast anchor. My first watch of two hours being fulfilled, I sat down on the deck, and being tired and weary and wet, I soon fell asleep, but when I awoke, it was with all the horrors imaginable, and I said to myself I have done wrong. I have left undone those things which I ought to have done: here I failed. Before I said I was holy, but then I saw I was unholy, and I became exceedingly dejected, and continued so until I left the ship. We have thus briefly introduced the Life and experience of William Harris to the notice of our readers. In our next, if spared, we shall produce from this work a striking testimony of two of the most solemn points in the Christian's experience—namely condemnation under the law and pardon, peace, and fellowship with a Triune God, ministered and manifested by the Holy Ghost. We hope to be instrumental in making the case and circumstances of William Harris more fully known. 66 66 The Way of Salvation set forth: or, the importance, nature, and design of Salvation unfolded." By James Smith, author of Ah, too many works to be enumerated here:" the whole of which may be had of J. Gilbert, Paternoster Row. WE have had the work laying beside us for a length of time; and have, as yet, neither opportunity nor disposition to give it such a fair reading as is absolutely requisite, previous to either recommending or condemning any work. Therefore, we only say, as 66 Present for the Young," and as 66 an effort to honour God, and to bring sinners to him by repentance and faith," we do believe it to be well executed. If the Lord has given a command to James Smith to make the effort, it will not be ineffectual; but more of this in a future number. ANOTHER JONAH. A AFTER reading this letter from which the following extract was made, we said, "William Skelton, and the church at Aldringham will do well to stand much upon their watchtower, seeing that some sifting work is predicted." A brother from the neighbourhood of Richmond, says, in the course of a kind letter: "I have not got over the disappointment, and the tremendous shock that came upon me, at the refusal of our brother Skelton's coming amongst us. I think I shall never get rid of the disappointment, as I made it so sure in my own mind; I verily think, and do now believe, that William Skelton hath played the part of a Jonah, for we certainly gave him the first call, and that call, I believe was from God, as the whole church of Richmond was of one mind towards him, and the disappointment was severely felt by all. We were made sad whom God will not have made sad; I believe from my very soul, that he will not remain long with the people where he is gone, and I think God will raise up a terrible and tempestuous storm against the place, and at length he will be thrown overboard. I feel so rebellious whilst I am writing, that I cannot wish brother where he is gone, I count them no better Skelton God speed; and as for the people widdled and diddled him to stop, perhaps than thieves and robbers, for I know they against his own mind and will." We are fully persuaded that our correspondent has judged both harshly and incorrectly of the Aldringham church; but we do here call upon, and beseech our brother Skelton, publicly to defend both himself and the people with whom, for a time, the Lord has given him to dwell. THE CAUSE OF GOD AND TRUTH IN THE CITY OF CANTERBURY. DEAR SIR, Canterbury, May 26, 1846. Some few months back you wished me to send you an impartial account of truth in our priest-ridden city. At that time, however, I felt I could not comply with your request, in consequence of a cloud of great darkness and bondage which hung over my soul. Since then I have had a little hope revived and a little light and liberty imparted, which I trust I shall never forget; so that I have appeared to meet your wishes, by a desire to lay before you, (and if you think it of sufficient interest for you to lay it before the readers of your Vessel,) some account of truth, since I have been made acquainted with it, and its present position in this place. In the humble hope that it may be blessed of the Lord, to the encouragement of other little causes of truth in this our land, who are, or have been, similarly situated, and who have had, and still do have, similar conflicts to cope with. I think I am justified in the above remark, which I have made respecting the city in which little Zoar at present stands: by the fact, that in a city whose population does not amount to 20,000 souls, there are at least twenty-four places of worship, consisting of fifteen parish Churches, and a Cathedral; which place alone employs somewere about twenty priests of the Establishment; and eight or nine dissenting Chapels; all of which I hesitate not to say are either directly or indirectly opposed to the truth as revealed in the scriptures, and who bear evident marks that they are strangers to that vital godliness, and the power of that gospel of which the Apostle declared he was not ashamed, because he had proved it to be the power of God unto the salvation of his soul. Am I hereby saying there are no children of God among their congregations?-by But this I will venture to say, if there are any, with the least particle of life in their souls, they shall not be able to sit long beneath their present ministry. Some have said, and I doubt not will continue to say, that because we make these assertions, and because VOL II. PART XVIII. July. no means: we believe in, and sometimes trust are partakers of, those safe and fundamental doctrines of eternal truth manifested in predestinating, calling, preserving, sanctifying, and glorifying a people which the eternal God had determined should be saved from their sins unto everlasting life (and that, too, without the least particle of creature help,) that we are a narrow minded, bigotted set, and that we believe we are the only people that shall be saved, whilst all others will be eternally lost. And again, they tell us that these precious soul-comforting, sinsubduing, self-debasing, and God-glorifying doctrines, lead a man into licentious acts, and that they have a dangerous tendency. But, blessed be God, I can deny these serious charges in toto. I know they are the only safe preservation from evil, when received in an honest heart by the grace of God. It is a lamentable fact, however that thousands receive them in their judgment, who have never been made to feel the value of them, and therefore they hold the truth in unrighteousness, not having the grace of God in their hearts: sooner or later they will make it manifest that they are the servants of sin, and degraded slaves of satan. And it is these characters God gives over to a reprobate mind, to work all manner of sin with greediness, having no fear of God before their eyes, they run swiftly to their own destruction, and bring disgrace and a reproach upon the cause of God and his truth. But shall we attribute the fruits of that deadly foe (sin,) and the corruptions of a depraved nature, and of a carnal heart, which has ever been, and will ever continue to be, enmity against God, and against his grace in the heart of a believer shall we, I ask, attribute these things to the glorious doctrines of eternal truth, which emanated in and flowed from the grace or free favour of God to poor sinner's souls? I cannot, let others do as they may. But again, those with whom I stand connected in church fellowship, founded upon these solemn truths, instead of arrogating to themselves that they are the only people of the Father's choice: it is for the most part the reverse of this; they often times T |