stand what I said; and falsely asserted, I had appointed her my sole and infallible interpreter. The world believed her, and tamely surrendered their right of judging for themselves.

In consequence of all this malice, sophistry, and treachery, I walked in the world, prophecying in sackcloth and chains; and no man dared to express a desire for my liberation. However, even in the darkest ages of Rotman tyranny and superstition, I had a few familiar friends, whom God taught to understand me, and influenced to believe and love my ancient testimony. These continually cried to God to dispel the cloud with which I was covered, that I might illumine the world, as in primitive times.

The prayers of these friends came up before God in an accepted time. He heard and sent deliverance, by exposing the deceit and absurdity of the antichristian hierarchy. Calvin, Luther, and others were enlightened to discern my truth and purity; and obtained courage to publish the discovery. They inveighed against my captivity, and detailed the barbarous treatment had experienced during its continuance:how cruelly they had increased my torture, year after year;how frequently they had published lies in my name!

Multitudes were shocked at the conduct of Rome by this exposure, and would no more acknowledge her to be their teacher. They said they had eyes and ears as well as the Conclave; wherefore, in matters of everlasting moment, they would not trust to those of others. My friends then applied pintment to my wounds; by which meaus they were soon healed; and all the bad matter with which I had been inoculated was extracted; so that I travelled about with my pristine health and vigour. Thus was my age renewed like the eagle's; and I promoted the health and happiness of many countries. Rome raged because I was liberated, and laid many a snare to renew my captivity; but without success. To be sure, many of my admirers suffered for their friendship; but they died rejoicing that they were counted worthy to suffer in such a cause.

My peregrinations became so rapid and extensive, that Rome could not follow me. At length she began to tremble, lest I should remove her from her seat. Upon this she cried for help to all her friends and flatterers. One of the Henrys, King of England, wrote a little in her favour: -she styled him her Defender; and declared that his sous, to the very latest posterity, might assume the same honourable title, even though they should never put pen to paper in her fa vour; so much did she consider herself obliged to this fo reigner. However, in a few years this very Henry began to turn against her, and laugh at her folly; and then renounced all connexion with her. Being condemned to die a lingering death, she has long been in a declining state,

At present, many of my friends, who have had peculiar happiness in my company, and who have been taught my real worth, are liberally subscribing, for the purpose of sending me on a mission to many countries, which are as foreign to me as I am to them. These friends know, that when I am sent in my native simplicity, I never give an uncertain sound; but teach in all places the same truths I have taught them. I am also the cheapest Missionary they can send; I require nothing to pay for bed or board. I say more than any man about God and godliness, and preach as willingly at midnight as mid-day, and with the same pleasure to one as to a thousand, to a slave as to a sovereign; nor do I fear the face of

man.

My travels are the travels of truth. Where I am known, there is no night; clouds and darkness flee before me. I shall persevere in my mission to man till all shall know me, from the least unto the greatest;till the glory of the Lord shall cover the earth as the waters cover the channel of the Those who assist in bringing me forward on my journey, after a godly sort, shall do well. My God shall supply all their needs, according to his glorious riches, by Christ Jesus. Kingsland. HEMAN.

THOUGHTS ON 1 COR. XIII. 6.

Rejoice not in iniquity.

REGENERATION, or a change of heart wrought by the power of divine grace, is one of the leading principles delivered in the gospel. Our blessed Saviour decides upon this subject with the force of divine authority: Verily, verily,

I say unto you, except a man be born again, he cannot enter into the kingdom of Heaven." The reasoning of Nicodemus upon this subject, shews us how his mind (as does the mind of every natural man) shrunk from the reception of this important doctrine and the answer of our blessed Saviour to his question, "How can a man be born again "-unfolds how this mysterious change is effected, by the beautiful similitudé of" the wind blowing where it listeth," c. It has been the fashion of modern divines to soften down this grand and fundamental feature of gospel truth to the level of the understanding; but after every effort, it remains a mystery: - "Nevertheless, the counsel of God standeth sure; having this seal, the Lord knoweth them that are his." That there is a change wrought in the heart remains an established truth, experienced, and consequently believed, by the people of God. The unlettered Christian, who feels this difference in the choice of his pursuits, the desires of his mind, and the affections of his

heart, simply and honestly resolves it into the renewal of his powers; and can say, with the restored man in the gospel, "One thing I know, that whereas I was blind, now I see."

The heart longing for salvation, will anxiously seek for evidences of this change. Of all the subjects we can contemplate, it is the most important. A believer, who is described as born again, is included in an unalterable covenant, his justification in the sight of God is complete, his sins forgiven, his sanctification promised, and his glorification certain. Let it be our pleasing meditation to trace one evidence of this change, which we contemplate with reverence rather than curiosity.

The renewed soul" rejoiceth not in iniquity." It is nowhere mentioned in the sacred Scriptures that the saints are perfect while they dwell in these tabernacles. No; they follow after, and press towards the mark; but they are beset with sins and temptations; "without are fightings, and within are fears" nevertheless, if they are overtaken in a snare, they struggle to get free, they cannot " rejoice in iniquity." Let us pursue the sacred Scriptures as our directory. David, when he fell," rejoiced not in iniquity;" but soon melted into sacred sorrow, and confessed, "I have sinned;"- and when again he trespasses, he emphatically exclaims, "I have sinned greatly; and now I beseech thee, O Lord, take away mine iniquity, for I have done very foolishly"" Peter was tempted to deny his Lord and Master; but no security or rejoicing engaged his mind to forget his sin: he went out and wept bitterly."

Examples might be multiplied; and our own church furnishes proofs how the holy indignation against sin prevented "rejoicing in iniquity." We read of Bishop Latimer, who suffered the flames to consume the outstretched arm which had signed his recantation.

It remains to bring forward the general conduct of the world. They sin, they live jocundly, they forget to pray, they pass from the enjoyment and indulgence of the senses to every gratification of the passions," rejoicing in iniquity." But is it so with the Christian? He falls indeed too frequently; but mark his deep contrition, his holy relentings, his secret breathings, -"He rejoiceth not in iniquity!"

Believer, remember the solemn injunction, WATCH. Pry not into the manner how that change is effected, which the divine mind has veiled from human penetration; but look after your evidences. Be not like poor Christian, when he lost his roll, and vainly felt in his bosom to find his dearest treasure; and let it be one source of consolation to you, under the pressure of mists and doubts, which may probably obscure your views, if your heart" rejoices not in iniquity."

Surry.

M. G.

THE INWARD CONFLICT.

WHEN we take a survey of the wickedness and temptation which abound in the world, together with the propensity that there is in our evil nature to every thing that is "earthly, sensual, and devilish," it can be little short of a miracle that can keep us from being contaminated by the pollution around and within us; especially when we consider that Satan, the great adversary of our souls, is ever lying in wait to deceive, ever going about seeking whom he may destroy. These are affecting truths, which the child of God daily learns experimentally. He need not have arguments adduced in proof of the depravity of human nature, for he feels its baneful influence; and when he confesses himself a sinner, it is not with him a circumstance of trifling import; but a matter of poignant sorrow, and the cause of much humiliation before God. It is a wounded spirit alone that can enter into the apostle's feelings, when he exclaimed, "Oh, wretched man that I am, who shall deliver me from the body of this death?" He has received that principle from God which renders sin abominable and odious in the extreme; and yet, he has that old corrupt nature within, that loves, and would (but for subduing grace) be continually joining itself with forbidden objects. Hence a continual conflict within, painful in its nature, but honourable in its principle, and certain as to its event.

1. It is painful in its nature, because the child of God would serve and love God always and wholly; but he finds "a law in his members warring against the law of his mind, and, too often, bringing him into captivity to the law of sin, which is in his members." Ah! how often is it his sorrowful exclamation, "When I would do good, evil is present with me!"And what is he to do in these circumstances? Is he to rush into sin to drown reflection, to harden conscience, to obtain peace? No; he wants only "the peace of God;" and that is contrary and expressly opposite to the peace which those possess who," dead in trespasses and sin," are alike insensible to the terrors of Sinai, and the alluring voice of gospel invitation, Hence, the very sufferings of believers, on account of their convictions of sin, if rightly considered, are evidences of their interest in all the blessings of salvation; and in this sense we may say," Blessed are they that mourn." If sin is our burden, there is reason to believe it will never be our damnation. It is an office of the Holy Ghost to convince of sin; and how can this be done but by the believer being made to feel that he is a sinner? I apprehend, the sensations which arise in the mind, on the knowledge or conviction of sin, are satisfactory evidences of our interest in Christ. The wicked and unrege

Hence

nerate may, at times, have great terror of conscience; but it has for its origin no better a principle than fer. many criminals, who have pursued a life of villany, in sight of approaching death, and in expectation of future judgment, are apparently very penitent; but if a pardon is afforded, how quickly every appearance of amendment passes away, and the old path of wickedness is retrod, perhaps with more hasty steps than ever. The conscience of such may be compared to a bank placed across a current; an alarming providence, a sense of immediate danger raises it; and, for a time, the stream of sin is opposed, but the obstruction it meets with only increases its force, and the barrier is no sooner removed than the current rushes in like a flood. Its course has been repelled, but not changed; it has not been dried up, but increased by its temporary confinement; and that which carried destruction with it as a stream, is not less dangerous by becoming a torrent. But the sensations which arise in the mind of a believer, on an experience and conviction of sin, are those of real sorrow; not that which attracts the eye, and courts the attention of others; but that which leads its subject to secret aspirations of soul to the God, who alone can succour it under its various temptations, and enable it successfully to pass through all the conflicts and trials with which it is exercised. Love, and not terror, renders sin hateful to the regenerate soul: he has had the blessed Spirit witnessing with his spirit, again and again, that he is a subject of grace. The Saviour, in many a Bethel visit, has said to him, "Be of good cheer, thy sins, which are many, are all forgiven;" but still, feeding himself the subject of remaining depravity, and that his corruptions are striving to gain the ascendency over his thoughts, his affections, his heart, and to rob him of his privileges of communion with the Lord, separating between his soul and God; and, as an honoured servant of God once observed, taking him, as it were, by the throat, and obstructing his utterance at a throne of grace: Oh, how does he sigh for liberty! and, in the empassioned language of the Palmist, say, "Oh that I had wings like a dove, for then would I flee away, and be at rest." I would leave for ever this hateful body of sin and death, where I am constrained to dwell with the enemies of my Lord's glory and my own peace; and I would be continually worshipping, adoring, and loving the Lamb, with the redeemed around the throne; - but alas! I feel so much carnality in my mind, so much deadness in the ways of God, so much sin and imperfection in my holiest duties, that the conflict within, between nature and grace, is very painful, nevertheless, it is,

2dly, Honourable in its principle; for it is an indication of being under the tuition of God; and "none teacheth like