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His foes; in vain their rude attack;
Their arrows drop, their aim they lack;
Shelter'd within the ark of rest,
His soul is safe for ever blest.
Behold him stand in robes of light,
Before the throne of God;
He to the kingdom has a right,
Through righteousness and blood.
He envies not his brethren here,
Nor does he wish to see
The land of sorrow, sin, and fear,
Of groans and misery.

But well he knows, and doth believe,
His brethren shall be where

He is ! Unbounded honours to receive,
And heaven's high glories share.

Be where the ancient prophets are,
And patriarchal heads;

Where saints, apostles, martyrs share,
The bliss that glory sheds.

Be where the Prince Immanuel reigns,
The mighty one of God,

Who holds the dragon fast in chains,
Triumphant through his blood.

Be where they will exalt his name,

And never, never tire,

Pleas'd to recount his matchless fame,
They burn with holy fire.

66, Augustus St., Regent's Park.

Mr. Tryon's Remarks

F. F.

ON MR. PHILPOT'S ACKNOWLEDGMENT.

MR. TRYON has issued a tract containing reflections on Mr. Philpot's Acknowledgment. He evidently does not accept it as a godly confession. After much introductory matter we meet with the following strong expression: :

"In examining the law and the testimony, and comparing the sorrow called godly sorrow, there described, with the sorrow Mr. P. has described in the acknowledgment, I can see no evidence that his sorrow is godly, but there is evidence that it is a part of the sorrow that worketh death."

"I have now stated some reasons why I cannot receive the acknowledgment as godly confession. A professed object of it was, to contribute Mr. P.'s part towards peace, and yet the more it is examined, the less peace can be found: there is no attempt to bring matters to such a crisis that we might stand on one spot; the drift of it is, distance between us,' and the name peace given where there is no peace. If he is a child of

God, and I am a child of God, there is no Scripture warrant for that state of things continuing which is manifested in this acknowledgment: he holds me at arms' length, and the spirit he manifests forbids me to say that I have any grounds for union at this time. I have seen less and less evidence of grace, stage after stage, and now can see none: glad should I be if I could. We are far apart. My commission was given me, and he who gave it made me execute it. In the office of a reprover, no man may despise me with impunity, where the reproof is according to the word of God, and the command to give it clear. Men may laugh with derision, but mockers' bands get made strong when they are little expecting it. know there is a God who executeth his word."

Thus, then, instead of reconciliation and union between Mr. Philpot and Mr. Tryon, the latter seems determined to make the breach wider than ever.

We have another tract entitled, "Old Paths and new Paths," by F. Tryon. There is in this tract many weighty and useful remarks; and we do feel persuaded that a prayerful perusal of the tract must be productive of real good. We have only room for one short extract this month.

"The great increase of false light, the great spread of profession of vital godliness, the growing wantonness of professors, fulfilling the desires of the flesh and of the mind, walking after the course of this world, and rejoicing in fleshly excitement,-the open wickedness, pride, infidelity, oppression, manifest in this land, are signs of a time. I believe the time is drawing on when wrath will be poured out; now there is a deep sleep. The same dealings of the Lord which We make no comment on the solemn will strike terror into the hearts of the position Mr. Tryon now occupies; he wicked, will be a means of rousing the comes now roundly to declare that he entangled children: the wheat must be can see no evidence of grace in Mr. P.saved; no fan shall drive one grain to These are his words:

destruction."

An Original Letter.

inundated with parsons. For my own

From James Raynsford, to James Wise. part, dear James, I often feel as if I must be the most ignorant, and presumptuous, God-provoking sinner out of the grave, to attempt to go up into a pulpit And I have felt that if the people did but know just what I really am in myself, they would all do as Shimei did to David, cast stones and dust, and curse me out

MY DEAR BROTHER AND SISTER, JAMES AND CHARLOTTE :-A poor, old, good for nothing wretch, with flesh as full of all sorts of sin, as hell is full of enmity against God; and, by nature, as empty of good as that world of woe is void of real love; this is a true descrip-right: and say, 'Come out thou bloody tion of old Raynsford; so I won't deceive you, young James, about it; and, yet the old fool is so proud and selfish, that the moment any one says anything against him, then he is upset, and begins to say, in feeling, if not in words, with poor old brother John, 'I am not inferior to you; what know ye that I know not.' 'Oh, that wicked pride! Do, dear Jesus, drown it in Gethsemane's blood; for, this moment, I feel dear Hart's wordsAgainst it preach, it prompts the speech, Be silent, still 'tis there; This moment, while I write,

I feel its power within ;
My heart it draws to seek applause,
And mixes all with sin.

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man, and go and hide yourself in the desert: and go no more in the pulpit.' Well, I have often wished I could hide myself out of all sight. Oh, what a narrow path! It is indeed. If grace is not in exercise to humble me, as one comes and says, 'Well, bless ye, how well I have heard to day; this has been a feast; up gets the old man, and crows like a bantam cock on a dunghill, and struts about; who but me! And the oldest villian of the club, pride, he whispers, ah, what's the use of such and such a parson, they can't preach like me? and then self-pity, he says, 'how very hard it is that such a good preacher as I am should be despised and thought so little of, even by many of God's own family; reason staggers, and is at his wits' end, to make it out, how it is; 'why' says old rebellion, it is their gross ignorance, to be sure, or their cursed prejudice; or else they must know well enough that no man in England can preach as well as you can.'

Sometimes, when I have come down

I have, many days past, purposed to write a long letter to you, but have been let hitherto. And now, I know, dear James and Charlotte will readily form an excuse for me. This morning I felt something better. Bless the Lord, who still bears with me! But it has made me so weak that I feel ready to drop down; and, halting on my thigh so much, from the pulpit, and a child of God has besides, with great pain, that it is with difficulty I can sit to scribble to you; sir, this has been a dark day, to me: come to me cast down, and said, 'Oh only it seems a pleasure to hold (writing) I could hear nothing to do me good; I fellowship with those you love, when have felt mad with them; and could absent in the body. Those you love, (say you,) indeed! What love can there scarcely answer them civilly. Ah, I be in such a one as is described at the thought, it is your fault; you might have heard if you would, so well as I did top? Well, it is a paradox; but so it is; GOD IS WITNESS. preach.

Well, you must take this letter- 'Well,' says James Wise, (and Charmultum in parvo-I have a volume in my lotte sits and looks solid,) 'Raynsford mind, but the flesh is weak. How are is a pretty fellow for a parson; why, you now, dear James? Is the clay cot- he is worse than we thought he was, tage patched up a little again, so that it from his own confession. Ah, well, can ascend that awful place, called the my friend, that's old Raynsford, I aspulpit; the responsibility of which is far sure you, whether he ever comes to Edgreater than all earthly judges, benches, ward Street again, or not. But, stop; emperors, vicegerent's offices, or mon- don't get Peter's sword out of the arch's thrones, angels' incog. administra-sheath; for, I do feel sometimes assured tions, or him that sounds the last trump, that there is a young Raynsford preaches to wake the sleeping dead? If this re- at some seasons; and he is tender, unsponsibility was truly felt, and poor assuming, and full of self-loathing, when mortal man's sinfulness, and complete he has preached he feels ashamed of incompetency also, we should be far less himself and his sermon too; wants to

sermon

get out of sight, and mourn over all his
sins and errors; picks his sermon all to
pieces; throws a great deal of it away;
hopes no one will ever find it; cries to
the Lord to wash it all in blood. Young
Raynsford can't preach one
without blood; his sermons are all bap-
tized in blood. He is such a little in-
fantine lad, if he stands up, and holds
five loaves and two fishes to the people,
he has no strength to break off one
crumb; so he says, 'dear Lord Jesus!
do come, and feed the people; and let
me sit down under the table and pick
up a crumb as a dog among the dear
sheep and lambs.' If a poor soul comes
and takes hold of this boy's hand, as he
descends from the steps, and says,
'Bless ye, in the name of the Lord; this
has been a feast to my soul; oh, how
little the boy feels, and, with a tear in the
corner of his eye, he says to that friend,
Give God the glory; it is too much
for me to hear what you say;' 'oh,
Lord,' the boy says, 'can'st thou, in-
deed, bless thy word through such a
poor dry stick?' Falling down in soul
at Jesus' feet, like Peter, the boy says,
'Depart from me, oh, Lord, for I am a
sinful man; and as Jeremiah, oh, Lord
God, behold I cannot speak, for I am a
child.' Again, if a cast down soul
comes to James the less, and says, Oh,
Sir, I have had a sad day: could receive
nothing; oh, this strikes the dying
dead;
and the poor lad says, 'I don't
wonder; I only wonder how you can
come to chapel at all, to hear such a
poor stammering fool as me;' and, how
the boy does deeply feel for that poor
soul! ah!' thinks the boy, 'there,
my poor preaching has stunned that
dear child of God to day; he is gone
home with his tongue cleaving to the
roof of his mouth for thirst; and cried
for bread, and I had none to give him;'
oh, how the boy does deeply sympa-
thise with that poor disappointed soul !
follows him home with love and prayer;
feels as a father with not a morsel of
bread to give his own dear child; this is
the greatest trial to James the less.

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Well, my dear James, pray for young Raynsford, and pray against the old one that he may be lock-jawed, and made silent in darkness; for, I tried for years to make a king's son of him; but, alas, he is the very image of satan: and when his father gets better, then he will. I do hope some day to feel the happy mo

ment when the younger shall be free from the proud old offspring of satan.

Write James, and tell me how James the less is; and, also, the royal named spouse.

Your's truly, for Christ's sake,

J. RAYNSFORD, THE YOUNger. Horsham, or Rome Minor, daughter of the great harlot, sitting on seven mountains. Aug. 13, 1847.

On Women Preaching.

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DEAR SIR:-In reply to your correspondent, Elihu,' respecting, women preaching,' I would ask him to produce chapter and verse where women are prohibited from preaching, manded not to preach, for such a pasable to find between the covers of the sage of Scripture I have not yet been Bible. I am aware that in 1 Cor. xiv. 34, 35, women are exhorted to keep silence in the churches: and that it is a shame for church; but the Apostle's meaning will women to speak in the be easily ascertained from the context to be simply this:-Certain women it would appear, had made themselves very forward and busy by presuming to ask questions, and, otherwise publicly interrupt the speakers in the churches or assemblies of the saints, which line of conduct the apostle intimates was calculated to create confusion, and for which reason he rebukes them sharply, and exhorts them to be silent; and what they wanted to know or learn, to ask their husbands at home, and not publicly in the church; but, he says not a word about preaching; neither for it, nor against it; and, therefore, I consider the apostle's exhortation to be silent in the churches, as applicable to men as to women; for, it is wrong, and very reprehensible in either, to cause any disturbance or unpleasantness in any assembly of the saints. Again, in 1 Tim. ii. 12, Paul writes- But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. But, here, again, he says nothing about preaching, neither can it be proved that preaching is implied by any term which the apostle makes use of. Besides, in Titus, ii. 3, 4, the same apostle exhorteth women to teach, and to be teachers of good things. How, then, will Elihu' reconcile the apparent contradiction.? To Timothy, Paul says, women are not to teach; and to Titus,

We read of several women in the Jewish church, endowed with extraordinary gifts of the Spirit; and particularly with the gift of prophesying, who did teach publicly, as Miriam, Deborah. Huldah, and Anna; and God, by the mouth of Joel, speaking of the latter, or gospel days, says, 'I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions, and also upon the servants, and upon the handmaids, in those days will I pour out my Spirit.' (Joel

he says they are to teach; and in Acts | she did; for she published, proclaimed, xviii. 26, we read that Priscilla taught made known, and told others a great Appollos. In Luke (1st chap.) we have deal about Christ; and, it is beyond all recorded two beautiful prophecies of contradiction that her message was Elizabeth and the Virgin Mary respect-owned and blessed of God, for many ing Christ, from which, I presume, believed on Christ for, the saying of the Elihu,' (if he be a preacher), would not woman, which testified, He told me all object to select a text, though he objects that ever I did. (John iv. 39.) to women preaching. Many sermons, however, it is well known, have been preached from texts selected from Hannah's blessed song recorded in 1 Sam ii It seems, to me, very strange that a woman who is taught of God, and to whom God, by his Spirit, hath imparted extraordinary grace and talents, should not be allowed to preach; and for no other reason but because she is a woman; as if there was any difference in Christ, between a male and a female; or, that that which is not sinful in man, is, nevertheless, sinful in woman, because she is not a man. Besides, what is preach-ii. 28, 29,) which scripture was quoted ing? It is, simply, a publishing, pro- by Peter on the day of Pentecost, claiming, making known, or telling to when it was fulfilled, both men and woothers the good news of the gospel; men prophesying. Paul says, that woand, this may be done by a woman in men are not to pray nor prophesy with a private house; but, 'Elihu,' and many their heads uncovered; (1 Cor. xi. 5,) others, think that she ought not to be but he does not say that they are neiallowed to do so in a chapel. If this is ther to pray nor prophesy at all; on the not superstition, I know not what is; contrary, in another epistle he writes, for what difference can there possibly help those women which laboured with be, in the sight of God, between preach-me in the gospel.' (Philp. iv. 3.) Mark, ing or talking about Christ and him crucified in a house without a pulpit, and in a chapel with a pulpit; and if the latter is not allowable by a woman, why, and wherefore, is the former ? The walls of a building, with pulpit and pews in the interior, do not constitute a church. Wherever there are two or more of God's regenerated family, whether in the open air, in a house, or any other building, it is a church; and, it is no matter to me whether a man or a woman preaches, so long as he or she preaches Christ and him crucified, and thereby debases the creature and exalts the Creator. Philip. i. 15, 16, &c.

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Women, however, it is well known, were appointed the first witnesses of Christ's resurrection, and they were the first that published the news to the apostles; and, therefore, in my opinion, they were the first preachers of Jesus,' and the resurrection.' The woman of Samaria, we are told, left the well and went into the city; and, though it is not said, in so many words, that she preached Christ, yet it is evident that

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it is not said laboured for him, but that they laboured with him, and that they were his fellow-labourers.

To argue, as some do, that, because women are not expressly commanded to preach, but, that men are, and, therefore, women ought not to preach, is very foolish; because we might, with equal propriety, argue that because Christ is never said to have died, or shed his blood for women, but, for men, that, therefore, women have no interest in Christ's death, or blood-shedding. The fact is, Christ died both for man and woman, and both have an equal right to preach his death, so long as they are called and qualified by the Spirit of God so to do. And, from what I heard from Mrs Hardwick, I believe she is one of the number; and, until I am convinced to the contrary, I shall not feel disposed to retract what I have stated respecting her; Solomon having told us, that a woman that feareth the Lord shall be praised.' (Proverbs xxxi. 30.) Your's in the Beloved, NUMERIST.

6

Hull, Sept. 10, 1847.

Natural, and Supernatural Religion.

A Word

Suited to the present circumstances of the church.

is a place of love; no hatred there. But, say you, I cannot do it; I tell you it is contrary to our nature!' Nature! Why, if your's is only a natural religion, like a mere moralist, your love and religion dies when nature dies; and we want a religion that lasts for ever. If it is contrary to our nature, it is not contrary to God's nature. And, as children in the flesh, are partakers of their father's nature, that dies through sin-the children of God, born of the Spirit, are partakers of their Father's own nature, which never dies; the divine nature,' eter

COME, come, my friends, beloved of the Lord here is a scripture for your deep meditation, serious consideration, timely exhortation, and, if entered into, and acted upon, must ultimately be for your real consolation; a text that but few parsons preach upon; and, that but very few, in these days, act upon it may be almost like the Gibeon-nal life, love, and his holiness.' Thus, their's ites' bread, grown mouldy by laying by so long, and but few feeding upon it; but, depend upon it, it is good bread, next to the shew-bread, and ought to be brought out again upon the golden table, if it be ever so old and mouldy in men's esteem, because it was prepared and recommended by our dearest Lord, more than eighteen hundred years ago, and is good now; and the children and the church of God would be in a more healthy condition were they to eat it more freely, morning and evening, and at all times of need. It is not the bread of deceit, nor bread with the leaven of the Pharisees, (which is hypocrisy) in it; nor the old leaven of malice; no, it is the unleavened bread of sincerity;' which, in the apostles' time, was eaten at all love feasts. And if it is not the most holy bread, it is the holy bread of God.

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is a supernatural religion; and, these dear
children having the nature of their Father,
and the spirit of their Father, in them, are to
learn to imitate their Father, and act like
their Father, viz. Love your enemies,' &c.,
that ye may be the children of your Father;
that ye may be experimentally, and mani-
festively so, with the witness of his Spirit in
you; and, actually be the children of your
Father which is in heaven. For, he maketh
his sun to rise on the evil and on the good;
and sendeth rain on the just and on the un-
just.' But, this creature love, is imperfect
love, hasty love, self love.
I will love you,
if you will love me; I will do you good, if
you will do me good; I will come to your
shop if you will come to my shop; if you
will love my parson, I will love you; if you
will come to my chapel I will love you; if
you will be of my religion, I will love you;
if you will love Mr. Methodist, I will love
you; if you will love Mr. Baptist I will love
you; if you love Mr. Triggs, I will love you;
if you will love Mr. Warburton, I will love
you; if you love Mr. Philpot, I will love
you; if you will love Mr. Wells, I will love
you; if you will love Mr. Banks, I will love
you; if you will love Mr. Tryon, I will love
you; if you will love Mr. Chamberlain, I
will love you; but, if you do not love me,
my parson, my chapel, and my religion, I
will hate you, and do you no good, openly,
but, perhaps, some evil secretly. There,
see now, there is a deal of love; what is it?
Creature love; self love; party love; im-
perfect love. But, children of God! chil-
dren of love! your Father is perfect! his
is perfect love. Be ye, therefore perfect,
even as your Father which is in heaven, is
perfect,' 'Perfect love casteth out fear.'
There is no fear in love; love cannot hurt
you. 'God is love.' It is satan, self, and
sin that have hurt you.

Come, don't startle, nor turn away from it as unwholesome bread. Here it is; eat it-Love your enemies, bless them that curse you; do good to them that hate you; and pray for them which despitefully use you and persecute you.' (Matt. v. 44.) Ah,' say you, these are hard crusts: who can eat them? These are hard sayings; who can bear them? Who can do all this?' I can; and have done it many years ago. I can do all things; but, stop; it is 'through Christ, which strengtheneth me.' 'But,' say you, it is contrary to our nature.' What nature? Your old vile nature? Certainly it is. But, then, is your's only a natural religion-a mere moral religion-which the world, and almost all sects of religionists are boasting about; and the profane world do the same. 'The world loves its own.' If ye love them which love you, what reward have ye? Do not even the wicked, the publicans, and pharisees do the same?' 'Verily, I say unto you, they have their reward,' one of another. And, can you, on this Fish stink first at the head; and, if I misground, expect more than they? Ah, say take not, much of the strife, confusion, ¡and what you will, I cannot love my enemies.' evil of these days, originate with the preachThen, you cannot go to heaven. Narrowers. The disciples of our Lord once disis the way." 6 For, except your righteous-puted to know who was to be the greatest.' ness exceed the righteousness of the Scribes So it is now. One wants to be Mr. Headand Pharisees, you shall in no case enter man, another Mr. Great man, another Mr. into the kingdom of heaven.' For, heaven Fore man; another, Mr. Popular man, an

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