had heard stated by some, whom I judged spake impartially of him, that he was acquainted with the path in which the Lord had led me, and I became very anxious to hear him. Accordingly I went one Saturday evening to see a man whom I knew to be a regular attendant on Mr. Jenkins' ministry, to ask him if he thought of going to Lewes on the following day, to which he replied he did, and we agreed to walk together. So at the appointed time we commenced our journey, and we had not travelled far, before he addressed me in the following manner :

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'William, I have often seen you in great trouble, but now you appear to be very happy. I replied that I had been in great trouble, fearing that I should be for ever lost, and on account of it I could neither work by day nor rest at night. My sins, and the wickedness of my abominable evil heart, were so continually before me, that I had been tempted to put an end to my existence. He then, and very naturally, inquired, how I had been delivered from my trouble? I told him that the Lord in his mercy had appeared for me, and wrought saving faith in my soul, shed abroad his love in my heart in such measure and manner, that I was completely lost in it; and that I had also had such a sight of my dear Lord and Saviour, in all his sufferings, that I should never forget. That he had assured me that all my sins were forgiven me for his sake, that I was a chosen vessel of mercy, that he had set his everlasting love upon me before I was born, that he had called me by his grace, and when I arrived at the end of my pilgrimage, 1 should enjoy that heaven, and that happiness, which he had prepared for me. He assured me that the love which I at that time enjoyed, was nothing in comparison to that which I should enjoy in the world to come, and further, that he had ordained me to preach his ever-blessed gospel.

"At my relation of these things the man appeared quite amazed, and asked how I could see the Lord? I told him he was revealed to me, and at the time I knew not whether I was in the body or out of it; and he seemed much pleased with my simple but honest detail.

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Corruptions began to boil up like a pot, discontentment prevailed, and everything seemed out of order; the lust of the flesh, the lust of the eye, and the pride of life predominated, and, in fact, every evil which I had before considered slain, began mightily to prevail; and I found the apostle's words to be true, in Gal. v. 17. One night in particular, satan hurled such fiery darts of temptation into my mind, as I dare not mention, but it weil nigh drove me to destraction. At another time he endeavoured to insinuate to me, that there was no God; but here through mercy, I was enabled to withstand him. I told him boldly I knew that there was a God, for he had delivered me from great and sore troubles, and not only so, but that he had made known to me, and that in the most confirmatory manner, that he had pardoned all my sins; that he had removed my transgressions, as far as the east is from the west; that he had set his everlasting

and electing love upon me, and that nothing should be able to separate his love from me, which was in Christ Jesus my Lord. But notwithstanding, satan, nothing weary, (ah! an unwearied enemy indeed he is,) suggested that the scriptures were not the word of God, nothing more than a cunningly devised fable. But here also, through divine assistance being communicated to me, by my ever adorable God and Saviour, 1 was enabled to rebut this his temptation, and told him, I knew, that the scriptures were the word of God, for he had applied many passages to my soul with much energy and power. Still he kept injecting his fiery darts into my mind, until one Sabbath day, when I went to Lewes to hear a gentleman of the name of Hudson, preach at Jireh Chapel, Lewes, where he officiated for Mr Jenkins. On the road I

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overtook a man whom I knew, and with him I freely entered into conversation, and I told him that if I had not lost my senses, I was greatly afraid that I should. But he opened the scriptures to me, and threw such light upon them, as enabled me to see the craft of satan, that I bantered him in such a manner, as to make him flee before me, which surely was of the Lord. When I arrived at Lewes, I enjoyed much calmness of mind under the discourse, and in a measure got grounded, as to the devices of satan."

How solemn are the exercises of a

child of God, after pardoning love has been revealed in the soul! Oh, how dreadful are the corruptions of our nature! How powerful, and how palatable the temptations of the devil, in and towards our wicked hearts; so that certain we are, no measure of spiritual enjoyment, love, and liberty, before realised, can ever he a barrier against the rushings in of satan, nor the painful workings of a deceitful heart.

William Harris now became the subject of sharper conflicts than ever, preparatory to his being called into the ministry; but our notice of them must be deferred for the next number.

and to publish, and to advertise your Sermons, we think you ought not to lay it on so thick in the price. Only think!

three-pence, for what they call a Sermon-making little more than seven pages of large type. We declare, it is too bad! A penny is the utmost that ought to be charged. But the reader will say the quantity has nothing to do with the price-it is the quality. Well, then, let us look at what it is Mr. Balfour says.

"The Archangel's Trump."

That is the striking title of one of these read the title and the text, and a few threepenny books-and when you have portions of scripture strung together, you have read all that is worthy of a moment's notice in fact there is nothing else. Not an original idea is to be found-not a feature of christian experience traced out-not an atom of scripture opened it is to bad to make the people pay three from beginning to end Oh, Mr. Balfour, pence for such a make-out-sort of a sermon as this. We should hope some kind friend will persuade you not to push off your dried and cut sermons at so dear

a rate.

Droppings from Hermon"-"why," (we said to ourselves,) "that is a sweet little title; dare say John Eedes is a very spiritual man; and these hymns are the breathings of his soul; so we sent for the book; and here it is before us. A little better than thirty "What is small pages for six-pence. the Author's motive?" say you, "for publishing this dear little hymn book?”

Don't know; cannot pretend to say; only that 66 a wish has been expressed that they should appear in print." This wish has been complied with; and they are nice little hymns enough: but we have been looking for something a little out of the way; we hoped to find a few pieces that might be worth transcribing: but whether it is a want of judgment, and discernment on our part; or a want of real sterling value, on the Author's part, we cannot say; but while we find nothing to condemn in them; we see nor feel nothing to move us to urge the reader to do as we have done give six-pence for the book.

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Image of God.

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By C. S. London: James Paul. THIS is a sterling piece of divinity and is evidently the production of a mind that has been deeply rooted in this all-essential branch of Gospel-truth, THE GODHEAD OF CHRIST. Here are twenty-four pages (for two-pence) filled with an interesting contention for, and a simple elucidation of the truth as it is in Jesus. It is a tract well suited for general distribution; we could wish many thousands of them might be circulated through the length and breadth of the land.

"The Great Charter of Zion, or Jesus all in all" the substance of a Sermon by William Felton, Minister of the Gospel, at Zion Chapel, Deptford, Kent.-London: Highams.

THIS is certainly a discourse which displays considerable ministerial ingenuity; and some natural talent; the great fundamental gospel truth that"Jesus Christ is all for his people, and all in his people, is declared and set out with clearness and decision. We should, certainly, have been glad to have found more mention made of the blessed Spirit's work in the souls of sinners, without whom, Christ can never be savingly known; without whom Jesus' name, and blood, his person, work, and righteousness can never be experimentally dear. Mr. Felton says, "there are not a few who seem to glory in our Saviour's standing for us, but almost reject his dwelling in us; they talk like parrots about justification, but sanctification seems shut out of their creed."

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Alas! it is too true: we have, ourselves, heard the people of God called fools for looking for a Christ within them."

"There is but one Christ, (says the great man,) and he is in heaven; and that is where you must look."-This is true, as far as it goes; but something more must be said upon the subject

Review of Mr. Elven's Pamphlet.

(Continued from p. 129.)

from their communion table, they ought to ex"If Baptists exclude unbaptised believers clude unbaptised preachers from their pulpits,” Allowing that in the occasional interchange of pulpits, which occur between baptised, and sprinkled brethren in the ministry, both parties are in the wrong, still practical contempt of the Lord's ordinance of immersion would not be justified. Two wrongs can never make a right. But we dispute the soundness of Mr. Elven's position. Baptists DO NOT EXCLUDE their independent friends from the table. They exclude themselves by their refusal to comply with New Testament terms of Communion; and it is hard usage of the poor Baptists to charge them with that which cannot be fully laid to their account. They admit Pædo-baptist believers to social intercourse, and sanctuary services, (preaching, prayer, and praise,) because they are new creatures in Christ Jesus-and that is Scriptural: they likewise admit others to the Lord's table because they are immersed be. lievers-and that is also Scriptural; thus are they free from all charges of impropriety, or inconsistency.

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8. "That for a Christian to be baptised, without light' as to his obligation, would prove him unfaithful to his own conscience, and a transgressor against God." This is a mere truism, which applies to all acts of

not Mr Elven, and his colleagues in modern liberality, exclude the unbaptised, and the ungodly, alike, from their "Church Meetings?" And again-but we cease; for how can we answer a proposition which asserts nothing, means nothing, and necessarily ends in nothing.

9. "We have no evidence that the first communicants were baptised, therefore, they were not baptised before communicating.'

It is natural that our readers should feel anxious to know whether this is indeed Mr. E.'s most illogical statement? Certainly it is. But as no direct statement is made in the New Testament, respecting the baptism of the eleven, to whom the Lord Jesus administered the typical elements at his last supper, we can only judge of the matter by implication and inference. We read that before the supper the apostles were baptist ministers; "Jesus baptised not, but his disciples;" therefore we conclude, and we believe most fully, that they had been baptised themselves, how else could they go forth and proclaim, "He that believeth and is baptised, shall be saved?" The natural reply, on Mr. Elvin's hypothesis, to such a message would have been-"Thou that preachest that another should not neglect baptism, dost thou neglect it?" Oh! how God-displeasing must the man-gratifying and money-getting heresy of " munion" be, when it seems necessary in its defence, to make the Lord's holy apostles, appear like many hypocritical parsons of the present day, who, if they spoke the truth, would exclaim "Do as we say, but not as we do."

open com

10. "Tested by the word of God, strict communion is weighed in the balance. and found wanting. We wish when Mr. Elven had said this, he had used the scales as well as talked about them. If he will, at his earliest convenience, prove, from the Scriptures, that his assertion is true, we most cheerfully promise to unite in the advocacy of his popular views; but until he does this, we abide by the testimony of the Holy Ghost in the 41st and 42d verses of the 2nd chapter of the Acts of the Apostles, and solemnly pronounce his statement, (however well meant,) to be condemnatory of apostolic practice, and insulting to the Holy Ghost; with whose sacred bedewings they were copiously blessed.

11. "Strict communion is unjust, as it equally excludes the unbaptised believer, and the drunkard or blasphemer." This is the

12. "That the Primitive Christians cele

bread, when not assembled in a church capacity." This is supposed to be gathered from the passages which speak of "breaking bread from house to house." But do we not read of the church in the house of Priscilla and Acquilia, (Romans xvi. 3, 4, 5.) "the church, in the house of Nymphas," (Col. 4, 15.) and "the church in the house of Philemon," (2nd verse)? Still this is not the point in dispute. Mr. Elven has in our view treated his subject as some other preachers do theirs'; he has gone round it, towards it, and right away from it, but not at all into it. He has succeeded in showing that the most fertile imagination, and the most accommodating disposition, and the most lively genius, must ever fail in overturning the decisions of the Holy Spirit as to the doctrines and discipline of the church; in demolishing the bulwarks which the King of Zion has placed around her; and in improving upon the gospel order of the ordained institutions of our Lord Jesus Christ. May the Lord's name be praised for this fresh failure of error, and disobedience; and this additional triumph of the strict, unchanging and ever

blessed truth as it is in Jesus!

How parson Gibbs obtained his wife. I HAD for many years made up my mind (as I thought,) never to marry, yet I found some difficulty in escaping some, although I can say I never gave them any cause, for I ever detest playing on the feelings of a female to gain her affections and then abandoning her, I think it lets a man down very low, and renders him base; therefore I always stood clear of doing this; but on a certain day, I entered an house, and as it was appointed before time, I saw her that is my present wife, who being of the same profession, and going to the same place of worship as myself, and being in modest dress, just to my taste, (for I have a great dislike to see the female that professes godliness in gay attire, it certainly does not become such an one,) with one glance I was caught, and as she lived thirteen miles from this place, as soon as I had an opportunity, I told her of my desire, to make her my wife, but that I did not wish to take her by surprise, neither to receive any answer at the present, and therefore I wished her to ask the Lord for