"REV. xviii. 4. Since the time of the Reformation, and so onwards, the nearer we approach the time for which it is prepared, the more the voice with which we have now to do is to be attended, as sounding louder and louder; and it shall most sensibly do so when the forty-two months of the beast are expired, which we shall find will be, at the farthest, nine years hence.

"Let us consider, then, the import ance of this voice; and it is plainly the separation of the people of God, and so of every person among us, if we are of his people, from any communion with that city or community, concerning which we shall, by the light of this prophecy duly weighed and considered be convinced that it is the city symbolized or set out by this mystical woman and our separation must be proportionable to the danger of being tainted or struck with the contagion of its sins, or apprehended and reached by the thunder-shaft of its plagues. For so is the charge, Come out of her, my people; and so is the enforcement, Lest ye be partakers of her sins, and lest ye receive of her plagues.

"Now that the state of Rome here described is not yet past, there are these two evident reasons: 1st. That, whenever this prophecy is fulfilled, there must be an utter destruction, ruin, and desolation of the city; for the woman, expounded to be the city (ch. xvii.), is the same whose desolation is so amply and finally declared (ch. xviii.); so that there can be no possible supposal it can be otherwise. 2dly. The glory of the church and of the kingdom of Christ; the Bride the Lamb's wife making herself ready for the marriage; and that whole blessed change of things immediately follow the desolation of DEC. 1825.

this city Rome. The most observant, therefore, of the Roman commentators on this prophecy, finding how impossible it is to adjust the prophecy of these two chapters to Rome, changed from Rome imperial and heathen to Rome imperial and Christian, have thought the second interpretation the safer refuge from the terror of its judgment here foretold; and much the rather, I doubt not, because an exposition resting on a futurity just at the end of the world, can be less evicted in its disagreeableness than what bears on things past."

"But yet the due and close search into this prophecy will as much confute this as the other; as is now to be made evident. Rome in the present state is that which hath been from the time the imperial name of the city; Rome ceased and still continues that symbolical woman, or city, to which this prophecy points, and not a future Rome and Antichrist to be expected, three years and a half before the end of the world.

"To prove this, I use this argument. That which gives us the distinguishing states and times of this city, according to this prophecy, and according to the general reasoning of things, must be the distinguishing of the times and states of its seven heads and eight kings.

"Now, to demonstrate that these heads and kings must be forms of government, let us consider, one and the same city, the city Rome, is carried upon the beast of these seven heads, even to its final desolation. The heads, therefore, cannot be several monarchies, for they are. all the heads of one beast or monarchy, and so not several monarchies, or empires. They all bear up the one city, Rome; and so must be one Roman supremacy. Nor can they be single kings,

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would soon shoot forth, and the ear, and the full corn in the ear, follow in its season. In attempting to turn this little waste into a garden of the Lord, although the soil had been partially prepared by poverty and affliction, it was soon found that very much of the preparatory work of ploughing in hope and sowing in fear, was to be done. It was therefore my anxious endeavour to deal with my little flock in a very plain, faithful, and affectionate manner; consequent ly my conversational addresses were directed towards informing their minds, and establishing their principles in the scriptural doctrines of the fall, salvation by grace, and the absolute necessity of an interest in, and sole dependence on, the blood and righteousness of the Lord Jesus Christ, and of their becoming personally and progressively holy by the sanctifying in fluences of the Divine Spirit. My feeble efforts were much encouraged by the anxious attention with which they listened to these deeply interesting and important truths. I determined to make the holy Scriptures the only basis of my discourse; and perhaps it may be said, that, from this treasury of mercy and judgment, I brought to their ears some things both new and old. I attempted to trace the evil of sin to the wilful and fatal disobedience of our forefather Adam. (Gen. ii. 16, 17.) "The Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." And that after this event the whole family of man actually departed from God, supporting my observations by such passages as Ps. xiv. 1-3, Rom. iii. 9-19. To charges like these they were not at first disposed to plead guilty; for proud, ignorant man is naturally prone to dispute the point with God, rather than

willingly acquiesce in the sweeping charges of his holy word: but when they were referred to such passages as Gal. iii. 22, "The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe" and 1 John i. 8, 9, «If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness;" their objections gave way to the overpowering testimony of the Divine word, as they ever must when that word is accompanied to the heart by the convincing influences of the Holy Spirit. Perhaps some, into whose hands these pages fall, may have similar objections to these humbling truths; but if they possess also the same sincere desire which these poor cottagers had to know and feel them aright, they will doubtless soon become impressed with the necessity of seeking an interest in those things which make for their present and eternal peace, and will thus experience the fulfilment of that blessed declaration of Jer. xxix. 11-13, "I know the thoughts that I think towards you, saith the Lord, thoughts of peace and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart."

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The second subject on which I addressed these poor but interesting cottagers, was, that the salvation of the Gospel is exclusively of free and unmerited grace, as taught by the Apostle, and manifested by experience (Eph. ii. 4-10): "God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ; by grace ye are saved; and hath raised us up together, and made us sit together in heavenly places in

Christ Jesus, that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith, and that not of yourselves; it is the gift of God; not of works lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." And Tit. iii. 3-5. These blessed declarations led me to speak of the wisdom, compassion, and love of the Father; the sympathy, grace, and power of the Saviour; and the gracious and suitable offices of the blessed Spirit. "'Twas Wisdom form'd the vast design To ransom us when lost; And Love's unfathomable mine Provided all the cost." When we reflect on the extent of the fall, we are astonished at the wis dom which could contrive, the fore sight which could provide, and the grace which could supply an adequate remedy: but He who saw "the end from the beginning," has shewn his wisdom more by this one act than by every other; and our astonished minds are sometimes lost in contemplating the mysterious subject. How deeply humbling and truly encouraging are the words of the Apostle! Rom. xi. 32-36; "God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the

riches, both of the wisdom and knowledge of God! how unsearch able are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor; or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things; to whom be glory for ever. Amen." Nor was his love and compassion less conspicuous; for, though he knew the depths of misery into which sin would plunge us, and the reception which his Son would meet with from a guilty world, he with

held him not. 1 John iv. 9, 10: "In this was manifested the love of God toward us; because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins."

Reader, hast thou ever considered this astonishing subject? If not, contemplate the import of that Scripture, "God is love," and see how remarkably it was manifested by this unprecedented act of mercy, and pray to realize its truth in thine own experience, as all do who are taught of God. 1 John v. 10–12: "He that believeth on the Son of God hath the witness in himself: he that believeth not God, hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life; and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life."

Nor was the sympathy, grace, and power of Christ a less mysterious or important subject, on which a

sense of duty and inclination constrained me to dwell. "Down from the top of earthly bliss Rebellious man was hurl'd; But Jesus stoop'd beneath the grave

To reach a sinking world."

What was there in man, as a rebellious creature, to excite the sympathy, or deserve the grace, of Jesus Christ? Surely nothing. Job xv. 14-16: "What is man, that he should be clean? and he which is born of a woman, that he should be righteous? Behold he putteth no trust in his saints; yea, the heavens are not clean in his sight; how much more abominable and filthy is man, which drinketh iniquity like water? But the misery, wretchedness, and destiny of man, furnished motives sufficiently strong to induce this Friend of sinners to overlook his wickedness and ingratitude, and to leave the bosom of

his heavenly Father, and come down to labour among, to save and bless us, wretched outcasts; and, though he knew what treatment he would receive from sinful men, he did not discontinue his work of love and mercy until he could appeal to God and man, and say, "It is finished!" Surely if there is a subject which fills hell with amazement and terror, earth with joy and hope, and heaven with gratitude and praise, it must be the disinterested love of Christ. It may be that this mystery of mercy, which the angels desire to look into, has never been so contemplated by the reader, as to move his grateful affections, or to warm his cold heart! I envy not the state of that man who can hear of the love of Christ without mingled feelings of astonishment, gratitude, and praise.

"Hard is the wretch that never feels One soft affection move. Far happier are those who can truly say, as 1 John v. 20, "We know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God and eternal life."

Here it was important to inform my little audience, by what means these things were made known to man; when I anxiously endeavoured to guard them against the dangerous extremes of Antinomian indifference, and Pharisaical presumption, by teaching them, that, whilst man was responsible for the use, or the abuse, of his spiritual privileges, he has no natural inclination or power to seek God, without "His preventing and assisting grace." Hence I was led to speak of the work and offices of the blessed Spirit, as the only means of illuminating, quickening, and comforting sinful man. John xvi. 7—14: "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not in me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged." This likewise appeared, at first, to be a strange, if not a new, subject, to my poor people; but when I appealed to experience, in confirmation of Scripture, they could not deny it: and when reminded of our Lord's blessed promise, and tender expostulation in Luke xi. 9—13,—“ Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh, receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall

your heavenly Father give the Holy Spirit to them that ask him?" -they were encouraged to pour out their unconnected, stammering prayers before Him whose ear is not heavy that it cannot hear, and who has given the most gracious assurance of his willingness to receive and bless all who approach his footstool in the exercise of simple faith.

God indeed most mercifully encourages the sincere but fearful supplicant by his promise; Isa. Ixv. 24; "It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear." Are you, my friend, fancying that you can come to Christ by your own strength? Or are you supposing that you can do without the needed influence of the blessed Spirit? If so, may God teach you your real helplessness, as I trust, he did these poor people, and dispose and enable you, by the influences of

the same Spirit, to approach that Saviour in whom you may have life. John vi. 44, 45: "No man can come unto me, except the Father, which hath sent me, draw him: and I will raise him up at the last day." It is written in the Prophets, " And they shall be all taught of God. Every man, therefore, that hath heard, and hath learned of the Father, cometh unto me." And here it may be observed, how suitable is the salvation of the Gospel to meet the necessities of man, and happy, unspeakably happy, are those souls who know it from blissed experience; for they can now say"If sin be pardon'd, I'm secure,

Death has no sting beside; The law gives sin its damning power, But Christ, my ransom, died." Nor was this all, about which I had to inform my dear inquiring friends. For had I not endeavoured clearly to prove to them, that "without holiness, no man shall see the Lord," I should have deceived them as hypocrites, rather than have edified them as believers. I therefore explained to them the declaration of the Apostle in 2 Cor. v..17; “If any man be in Christ, he is a new creature: old things are passed away; behold all things are become new;" by which the real state of the heart and affections are only known. I told them that it meant the renewal of the spirit of the mind, which is naturally ignorant, proud, and perverse, and the changing of the heart, which was previously as impenetrable and unfeeling as a stone, to one which becomes as soft and susceptible of impression as flesh; as explained in Ezek. xxxvi. 25-27: "Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh. And I will put my Spirit within you, and cause you to walk in my sta

tutes, and ye shall keep my judgments, and do them." And, consequently, that all who had `experienced this Divine and saving change, were enabled by God's grace and power to obey his command, 2 Cor. vi. 17, 18; and, henceforth, to walk and act as children of light, which I explained as comprehending love to God and man for Christ's sake, and a departure from the sinful maxims and customs of the world, by taking up the cross, and following the Lamb, in the paths of self-denying obedience. This I know is a hard lesson for flesh and blood to learn; but God makes. his people willing in the day of his power, and enables them to maintain a consistent and honourable course against the persecutions of the world, the delusions of satan, and the depravity of their own deceitful and desperately wicked hearts.

I trust and hope my exertions on behalf of these poor people were not in vain. The last evening I addressed them from Col. ii. 5-10: "Though I be absent in the flesh, yet am I with you in spirit, joying and beholding your order, and the stedfastness of your faith in Christ. As ye have therefore received Christ Jesus the Lord, so walk ye in him; rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving." They listened with the most serious attention; and I think that, if they could have expressed their feelings, they would have said something to this effect: " We thank God, dear friend, for sending you among us, and desire to bless and praise his holy name for what he has directed you to say we pray that your labour may not be lost, and, in commending you to God, and the word of his grace, we should reluctantly say, farewell, if it were not for the hope that we shall soon meet again in a better world, where, instead of occasionally drawing a little of the