On my return home, my wife was rejoiced by the change that was visible in my countenance, for I felt much more composed in my mind; and after relating to her the substance of my visit to my christian friend, I avowed my intention of following his advice. She cheerfully agreed with me, but begged (whatever else I might do) that I would not be baptized. I dispelled her fears on that head, for the present, by assuring her that I would not even make myself known to the Minister, nor form an acquaintance with any of the congregation, if I could possibly avoid it. The first opportunity that presented itself, I went to hear the Rev. Mr. Wilkinson, and continued to attend his preaching pretty regularly on Tuesdays, near the Bank, and on the Lord's Day afternoon, in Bow-lane, Cheapside. I could not prevail on my wife to accompany me to church; she was afraid of being observed by her family. Indeed I cannot say that I myself was free from that "fear of man which bringeth a snare," yet I was enabled to commit my way to the Lord, and to ask his protection. Oh, how little does the Gentile christian know, what a dreadful ordeal the Jewish convert has to pass through in en

countering the persecutions and prejudices of his kindred and nation.

Under the ministry of the Rev. Mr. Wilkinson, I was gradually learning the fundamental truths of the christian faith. I felt now that the work of regeneration was going on in my soul, for until the spirit is poured from on high, making the wilderness of the heart a fruitful field, no work of grace can be carried on. Under this blessed ministry, my corrupt and fallen state, consequent upon the rebellion of our first parents, was made awfully clear to me, I felt experimentally the truth of this doctrine. The necessity of a genuine repentance was pointed out, and a blessed Redeemer was held up as ready to receive me, and to make intercession for me. Then it was that this truth entered my heart, without which, all profession is a mere pretence,-that Jesus Christ who, was crucified by the Jews, is the same Messiah spoken of by the Prophets.

"Jesus is the Lamb of God which taketh away the sin of the world-neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved." Most clearly did I see the

doctrine of the atonement-how Christ "became sin for us, who knew no sin, that we might be made the righteousness of God in Him." II Cor. v. 21. Then did I see the grand object of all the Jewish sacrifices, and how they pointed out the shedding of that blood, with which the sinner is redeemed. "We are redeemed not with corruptible things, such as silver and gold, but with the precious blood of Christ, as of a Lamb without blemish and without spot." I Pet. i. 8, 9. I Pet. i. 8, 9. I saw how the Father had set forth the Son to be a

propitiation through faith in his blood." Rom. iii. 25: that "being justified by his blood, we shall be saved from wrath through him." Rom. v. 9. As the word of God so plainly assures us, that without shedding of blood there is no remission of sin, I cannot think how they, who reject this truth, can venture to stand in the presence of God, trusting on any other foundation. On this I joyfully and thankfully take my stand. The miraculous conception which heretofore had been a stumbling-block to my weak and finite understanding was now, by the teaching of the Holy Spirit, made manifest to my mind; not that I understood that great mystery, but I believe

that the word of God declares it. He is the Son, born of the Virgin, whose name is Emmanuel. He is the Son given, upon whose shoulder should be the government, his "name is Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace." I cannot conceive how any man, reading the Bible with sincerity, and without prejudice, can deny the the co-equality of Jesus Christ the Lord, with the Father Almighty; if they do so they must take their pen, and, commencing at the beginning of Genesis, go on obliterating whole passages of Scripture down to the end of Revelations.

"And God said, Let us make man in our image, after our likeness. Gen. i. 16. We here evidently see that there is a plurality of persons in the godhead, as also in Gen. xi. 7. "Let us go down and there confound their language;" again, Isaiah vii. 8. "Whom shall I send, and who will go for us?" See also Isaiah xli. 22, 23. In the 16th of Gen. we find Hagar addressing the angel thus, ver. 13. "And she called the name of the Lord that spake unto her, Thou God seest me: for she said, have I also here looked after Him that seeth me." Here we find Deity ascribed to

the angel, signifying in Hebrew, messenger, not by Hagar, but by the inspiration of the Holy Ghost to Moses the narrator, also in Gen. xlviii. 16: "The angel which redeemed me from all evil," &c. Here it is plain, as may also be found in many other portions of Holy Writ, that the angel is called Lord, and God. The signification of angel being messenger, it follows that the angel must be distinct from Him who sent him; then, doubtless, the angel is the second Person in the Trinity.

In Isaiah xlviii. 16, The Trinity in Unity is very evident, "there am I (2nd Person) and now the Lord God (1st Person), and his Spirit (3rd Person) hath sent me." In Jer. xxiii. 6, "The Lord our Righteousness." In Zech. xii. 10, The Lord Messiah says, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced." It it is also very remarkable that the great benediction, which was pronounced under the law, by the priests, was prescribed in this form, "Jehovah bless thee, and keep thee: Jehovah make his face to shine upon thee, and be gracious unto thee; Jehovah lift up the light