some of my weak brothers and sisters call out against me. But I would sooner have the frowns of all the family upon me, than think or speak in favour of such as are enemies to soul travail, and who know not the operations of grace in the hearts of God's dear saints. May you and the little few you meet with have peace and, plenty. Bless his holy name, he is not confined to place or means. I, a poor solitary individual, daily prove this truth, as I trust he lives, walks, and talks with me, by which I prove his testimony in my immortal spirit, under all trials and conflicts of this checkered life. I hope, if consistent with the will of Jesus, you have by this time viewed the late dispensation you have been called to pass through, as all working together for good. God is sometimes pleased to make us drink of our own shame, while he sweetens each bitter for our real profit; and is pleased to say, "Hush; peace; be still, and know that I am God." What have I learned, for these forty years past, from heavy conflicts in the wilderness? Why, that grace reigns; that God changes not; and that because he lives I shall live also. This is my right and title; I have no other; I desire no other. Although I often say with Jeremiah, "Woe is me now, for my soul is wearied because of murderers," I doubt not, when the books are opened, my worthless name will be made plain. Thus, faith is increased, Jesus honoured, and the poor receiver laid low in the dust. I am glad to find your name stands recorded among the agents for the Standard. I think well of the little work. I firmly believe the Lord's blessing is on it. I have had my bowels greatly refreshed thereby, and have heard of the same good attending it at other places. What do you think of brother Philpot? I wish he would not write so pettishly. He will never make the church of Christ grow six foot high in five minutes; and he must let other of his Father's family know a little for themselves. I do not admire his "Answer to A Few Wretched Men.'" I think his gigantic stature would look a little better if rather more diminutive. But the dear Lord bless the man and his communications, so far as they are written for his divine glory. William Nunn, whom he wants to cudgel out of the church, I have no doubt will get safe into harbour. I believe he has tasted of the fruits of the vineyard in which he labours. I have heard the voice of his Master in his ministration in this part of the kingdom. And Toplady, though dead, yet speaketh that which the church of the living God can set their seal to." Not less so Romaine, Berridge, and others. They had God's word to declare they honoured their Master in life and death, and have left a testimony to prove they shunned not to disclose the message, as ambassadors for God. A little of that sealing power and precious unction which I. K." writes about, will make all the old rusty bolts of prejudice fly back; and, under the sweet teachings of the Lord's Spirit, there must ever be a mingling of hearts to praise redeeming love. The Lord accomplishes and fulfils his own word in different ways aud forms. One conscience may be affected one way, and another another; varied in experience, yet not running counter to the tenor of the whole. This is proved by the multiplied and multifarious views of fresh matter we received from the same portion, yet all by the same Spirit. With every good wish, may you enjoy the blessings of a kind covenant God and Father, in Christ. So prays your unshaken brother in him, Essex, May 20. EDITORS' REMARKS. J. G. Immediately preceding these remarks will be found a letter from our correspondent J. G., of Essex, to his friend W. W., in which are contained some remarks respecting Mr. Philpot that in no little degree astonish us. We so far differ from J. G., that we fearlessly declare we know of no man's preaching and writing more calculated to produce spiritual growth in real grace than Mr. P.'s. The effusions of his pen and lips are well calculated to deter hypocrites from entering the churches and swelling out their number, and for stripping and pruning delusion and fleshly religion off God's living children; and if this be not likely to produce a growth in spiritual things, we know of no human instrumentality that is. We know there has been a deal of whining and whimpering at Mr. P.'s searching and separating writing and preaching, when he has touched the rotten spots of God's children, and the altogether rottenness of mere hypocrites; but many living souls, to our knowledge, can set their seals to the blessed effects they have produced in their souls. Any one knows, the rifer God's children are in fleshly religion, the more dwarfish will they be in spiritual; and therefore we are really astonished to think that one who has travelled in the way for forty years, as we understand J. G. to say he has, could write so fleshly as he has in this part of his epistle about Mr. P. What we say is without regard to Mr. P., or any other man, as individuals. We speak from principle, feeling convinced we speak the pure sentiments of our mind. We believe Mr. P. to be a particular instrument raised up of God to lay bare and expose false and fleshly religion amongst dead professors, and living souls too. We think God has peculiarly qualified him for this work, and our hearts' desire is for him to go forth and not spare, (Jer. i. 10,) though hypocrites may rage and kick, and God's own children whine and murmur. EDITORS' REVIEW. The Saint's Allegorical Voyage; or, the Royal Ship sailing with Undisguised Colours. By Gad Southall.-Groombridge, London; Gadsby, Manchester. This professes to be a spiritual exposition of Paul's voyage to Rome, and in it the author has introduced his own experience as one of the crew. Our remarks may be classed under two heads. 1. With respect to the allegory itself; 2. with respect to the truth contained under that allegory. We may, then, without disparaging the work, express our doubt whether the Holy Ghost intended Paul's voyage as a type or figure of spiritual things. It is true that the word of God abounds in types and allegories; and, unless divinely instructed, we should not probably have known that the account which the Holy Ghost has given of Hagar and Ishmael was typical of the bond-children of the law. Other allegories are so plain, that he that runs may read them, even where no distinct clew has been given in the New Testament, as the history of Joseph, Joshua, Gideon, &c. But, without being suspected of desiring to carnalize, rather than spiritualize the word of truth, we may express our doubts whether God the Holy Ghost designed to convey minute spiritual instruction, corresponding in every particular to all the various incidents of Paul's voyage. We might with equal justice spiritualize the continuation of the voyage from the island called Melita, in "a ship of Alexandria, whose sign," or, as we should call it in nautical language, “figure-head," "was Castor and Pollux," two heathen deities, or, as Paul calls them, (1 Cor. x. 20,) devils, and say that the apostle sailed to Rome under the protection of the devil. John Newton speaks of "eagle-eyed divines," who see mysteries in every thing, as the two covenants in the twopence of the good Samaritan; and we ourselves know of those who spiritualize wheel-barrows and tea-pots. That this is not necessarily divine teaching is evident from this circumstance, that the Jewish writings, called the Talmud, are full of allegorical explanations of the Old Testament, and interpret, mystically, the minutest incidents therein recorded. We would rather view Paul's voyage as providential than allegorical, i. e., as showing the over-ruling, guiding, directing hand of a covenant God in the minutest circumstances. But there is often accommodation where there is not strict allegory. For instance, we may accommodate the expression, "the fair havens,' (Acts xxvii. 8,) to the harbour of the soul in Christ; "the tempestuous wind called Euroclydon" to violent temptations; the non-appearance of sun or stars, to the midnight of the soul; the wreck of the ship, to the breaking up of false hopes; and the escape to the land, to the salvation from hell. These expressions we may use, as Huntington often employs them, as accommodations of scripture, without asserting that they are spiritual interpretations of the word. That great man, for instance, speaking of the departure of Christ's presence from his soul, uses the language which the Holy Ghost has put into the mouth of an adulteress. (Prov. vii. 19, 20.) "The good man is not at home, he is gone a long journey; he hath taken a bag of money, and will come home at the day appointed." One dare not say that the Holy Ghost spoke this of Christ, and that well-instructed scribe quoted it more as a matter of accommodation, than of strict spiritual interpretation. Thus, if Mr. Southall brings forward his sermon as a strict spiritual interpretation of Acts xxvii., we cannot receive it as the mind of the Spirit; but if he means it merely as an accommodation, we have not the same objection to it. 2. An interpretation of Scripture may be incorrect, and yet pure truth may be drawn from it. We heard, for instance, a noted London minister once expound 1 Thess. i. 4; "Knowing, brethren beloved, your election of God," which he interpreted entirely of a believer's knowing his own election; whereas, had he known the least of the original, he would have seen that Paul was speaking of his knowledge of the Thessalonians' election. This was a misinterpretation, and yet he brought forward sound and sterling truth and instruction agreeable to the mind of the Spirit in other passages. Thus, Mr Southall has brought forward much sound and sterling truth from his exposition of Acts xxvii., and entered into the experience of God's dear children. He relates his own experience, under the law, as a prisoner on board this ship during the time the cholera was raging, of which he had great fears, and from which he was wonderfully preserved, and mentions many remarkable interpositions of God on his behalf, which, under the Divine Spirit, cannot fail strongly to interest all real believers, and draw forth their adoration to so wonder-working a God. If, therefore, we divest our minds of the forced part of the work, namely, the allegorical, and read it merely as a declaration of what great things God has done for the author, we cannot look over it without some degree of pleasure and profit; and we recommend it to the perusal of our readers, as a decisive testimony for true, and against false religion. The Order of Evangelical Grace in the Economy of Salvation. By David Hollaz. Eedes, Doctors' Commons; and Baynes, Pater noster-Row. Some of the Doctrines of Grace are plainly stated in this work. It also contains some true Christian experience; but it is so much upon the do and duty system, and there is so little of the Holy Ghost's power in enabling, that we are quite sure it would sicken spiritual souls to read it. It also speaks very legally respecting dead sinners. If we are to look to works of unction and power as those which are most likely really to benefit the family of God, then this work must be cast aside; but if we are to look for that benefit from books nicely arranged merely, or smoothly written, then this said work may be strongly recommended. POETRY. BURIED IN BAPTISM. Truly it was a solemn day, To view him thus in woes immersed Tho' fear had made me long withstand, I found a sweet reward. Then at his sacred board to sit, His church set free-Himself accursed, Amongst his saints in union sweet, Was wonderful indeed. While Christ was near to bless, But see, how shakes hell's utmost bound Was such a privilege to me, And we who have through grace believed While I adore his worthy name, Cannot his laws despise. "Buried in baptism with my Lord," His glory be my constant aim; And may I live to prove SARAH. A REAL FRIEND. "The loftiness of man shall be humbled, and the haughtiness of men shall be made low, and the Lord alone shall be exalted in that day."-Isaiah ii. 17. Ye church belov'd by the great Three, Both great and small, What God in love has done for me. You know I sprang from Adam's race, I did insult him to his face; But, O the love, the power, the grace! A place most sweet, -Most glad indeed I was to lay; And whilst I bowed the humble knee, I plead for grace that's rich and free, Be thou my fortress, strength, and lasting tow'r, No peace could find, Till Jesus spake sweet peace within; What lofty thoughts 'twas then I had of him, O, what a blest substantial Friend! You know 'tis true, We safely may on him depend; He'll surely keep his chosen bride; It was for her he bled, he died; And though from her his face may hide, O, Christian friends, belov'd by him so dear, No sigh, nor groan, escapes his eye; He'll surely keep, And all their needs he will supply; All this, I say, is nothing worth; Compar'd to Jesus and his love diving, Who saves a soul that's sunk so low as mine. Great Wakering, Essex. W. W. THE EXPERIENCE Of one walking in Darkness, having no light shining, longing for full assurance of interest in Christ: Strange, truly perplexing my pathway appears, With turnings and windings that fill me with fears; |