f satisfactory than the one I had selected. His way, after all, was a thousandfold more congenial, and precious, and satisfactory than my own. I speak this to His honour, and with a desire that there should, for the little residue of my days, be but one will between us-that will His! My will absorbed in His! Oh, that it could be so! Oh, that the fleshly will were so effectually and continuously subdued, that in all things one might be enabled promptly and unreservedly to say, "Not my will, but thine be done;" but, alas alas! there are still-and will be to the end of the race-the contendings, and the strugglings, and the striving to have the mastery of the old corrupt will of this poor, fallen Adam. The very place and circumstances, beloved, under which I now write, are not of choice, but of necessity, from the fact of the Lord's having laid on me His chastening and afflictive hand, and giving me afresh to see that my own inclinations and energies are not in my own hand, or under my own control. No; I am a dependent upon Him for all, without whom I can do nothing. But, with respect to the opposition to which I just now referred, how much have I seen it in regard to the Lord's work. After years' contention with the Lord, and when at last made willing to enter upon His work, the veriest mention of the probable pathway roused all the enmity of one's heart; but how entirely was that removed, and how sweetly was His power and His presence realized in that path. Though often walking and working in the dark, yet at intervals how sweet were the indications and assurances "that the Lord was there." The consciousness of this fact has long made me hesitate about saying, "I will not take this course, nor submit to that." I believe that that very hostility is a strong indication that that may be the very course through which the Lord intends to lead one. The "heart is to be brought down by labour," and then to exclaim, "Here I am, Lord; do with me as seemeth good in thy sight." There is another fact, beloved, with which my mind has often been deeply impressed it is this—that with what the Lord, humanly speaking, has least to do, with that He has most to do; that where we are at greatest loss to I trace His presence, there in reality He the more assuredly is. But this has most to do with faith-not feeling; nothing to be seen, nought that is clear or tangible, but a simple leaning upon and cleaving unto that which is neither seen by the fleshly eye, nor felt by a human hand, but a certain venturing upon a faithful, gracious, almighty arm. Oh, it is blessed to come here. It is a sweet resting-place. My God hath said it, and shall it not come to pass?" "And thou saidst, I will surely do thee good." 66 In my little life—which hath been fraught with not a few changes-I don't think I was ever, in a single instance, brought thus to test and to try my God, in which He has not proved Himself faithful to the very last degree. He has never been offended at my venturing to remind Him of His word, nor has He ever turned a deaf ear to my cry; blessed, for ever blessed, be His great and adorable name! Another lesson have I learnt, beloved, in happy and heartfelt experience: it is this—that such has been the indulgence of my God, and so present a help has He always been in trouble; a God so "nigh at hand, and not afar off," that I can much more readily ask Him for anything than I can the dearest friend on earth. This may seem strange, but is it verily true. One of the first lessons the Lord ever taught me—and that, too, in connexion with my own dear father-was this, "Cease ye from man." Both by word and way, the Lord said to me, upwards of thirty years ago, "Look to me—in me is thine help-my grace is sufficient for thee-thy bread shall be given thee, and thy waters shall be sure ;" and that is just the course He has pursued from that day to this. He has opened hearts and opened hands-not I. There has been a ceaseless, gracious provision. Both in providence and grace I have been holpen with a little help;" but it has always been in such a peculiar manner as to bring me to say, "This is the Lord's doings, and it is marvellous in mine eyes. Now that the sands of my short life are rapidly running through the glass, and I know that my years upon earth are very, very few, I do reproach myself greatly for not having kept a close and faithful record of my God's most gracious dealings. His indulgences have been so great, and His mercies so encouraging, that they deserve to be left on record for the glory of His name, and the encouragement of His dear children. And now, dear brethren and sisters, in conclusion I would say, Cheer up; fear not. You are in a wilderness, it is true, and compassed about with infirmity, and surrounded by many and deadly foes, but "greater is He that is for you, than all they that are against you." The way you have been led, the time you have been supported, the fact that you are what you are and where you are, are but the combined earnest and sure and certain pledge, that "He that hath led you hitherto Will lead you all your journey through; And give you daily cause to raise New Ebenezers to His praise." Be it yours and ours to be simply and exclusively "looking to the Lord," "casting all our care upon the Lord," "rejoicing in the Lord, and having no confidence in the flesh." I am, beloved brethren and sisters, Yours faithfully and affectionately in Him, New Brighton, Cheshire, Sept. 20, 1859. OUR NEW CHURCH AT BEDMINSTER. evening Lecture, is also most cheering. The Lord hath in very deed appeared, and, in so short a time, made bare His holy arm, and given such sweet proof of His power as to fill us with astonishment and holy admiration. ABSENCE from home during nearly three | evening Prayer-meeting and Thursdayweeks of the present month, together with an amount of suffering in the head, which has made writing exceedingly trying, has prevented the publication of the particulars of the very interesting ceremony of laying the chief corner-stone of the New Church at Bedminster. God willing, the account will appear next month. Meanwhile it gives us sincere pleasure to state, that not only is the building of the Church progressing most satisfactorily, but the attendance at the Temporary Church is such, that on each Sabbath evening numbers are unable to obtain admission for want of room; at least a thousand souls are accommodated. The attendance also at the Tuesday Dear brethren, pray for us, that His word may have free course, and be abundantly glorified in the calling of sinners, the setting at liberty His captives, and the building up His beloved ones in their most holy faith. Amen and amen. THE EDITOR. 1, Devonshire Buildings, Bedminster, Sept. 26, 1859. MEETINGS AND GREETINGS BY THE WAY. "'MID scenes of confusion and creature complaints, How sweet to my soul is communion with saints; To find at the banquet of mercy there's room, And feel in the presence of Jesus at home." PREPARATIONS FOR THE JOURNEY.My reader will perhaps think my preparations were of a somewhat singular and unusual kind. It was Saturday night, and, just as I was about to retire, a letter came to hand, asking me, in consequence of the serious indisposition of the writer, to undertake certain duty on the coming day. This would nearly double my labour for the Sabbath. Still, I could not refuse, inasmuch as my compliance would not only help a friend, but perhaps minister much profit to my own soul, as well as to the souls of others. I had recently, in the same sphere of ministering to poor fallen fellow-sinners, realized in a peculiar way the presence and the power of my God. The Sabbath dawned, and I had not long entered upon its work, ere I ncountered what of late I had felt to >e a thorn in the flesh indeed-namely, extreme giddiness, so as to be scarcely able to stand. With the amount of work I had before me, I knew I should stand in need, in a very special way, of the sustaining hand of my God. I was the more cast upon Him; I the more stood in need of His sustaining hand and delivering power. My morning subject was Naaman and the simplicity of salvation. If no one in the congregation encountered the "but" with which that interesting narrative is introduced, at least the preacher did. How often do congregations overlook the bodily or mental pressure with which a minister may be contending at the very time he is endeavouring to administer to their edification and profit. Perhaps whilst he is seeking to impart consolation to others, none stand more in need of it than himself. Hence the heart is brought into requisition, and he ministers from heart to heart. The word comes from the Holy Ghost, through the heart of the preacher, with warmth, freshness, power. My afternoon subject to the poor prisoners to whom I had to minister, was taken from the second lesson, "When we were without strength, in due time Christ died for the ungodly." The very circumstances in which I was placed, as to the characters whom I was. addressing, as well likewise as that internal pressure under which I was labouring, made the fact additionally precious, that it was "for the ungodly Jesus Christ died; that it was "Not the righteous, not the righteous, But sinners Jesus came to call." "This man receiveth sinners and eateth with them." Oh, it is sweet, under the preciousness of this mercy, to take one's stand beside poor sinners, and there, as a sinner, to receive of the power and fulness of salvation, pouring forth from the heart of a once smitten but now risen and exalted Christ. Nought renders Christ so precious, as when there is the deep feeling sense of sin-the present realization of want-that crushing of heart and total failure of human wisdom and strength that shall render the application of the blood and righteousness so timely and so unexpectedly precious. There is a nearness of salvation then; the home and heart-application of it; the wondrous suitability, and the extreme sympathy of Jesus. A poor sinner and a gracious Saviour brought into blessed contact. Though it entails much suffering, and is very humbling to the creature, yet I must say, it is withal a felt mercy to be able, with a crushed heart, a bruised soul, a broken spirit, to be privileged to stand and talk to a number of poor fellow-sinners, and within prison walls testify to the great fact, that "whilst we were without strength, in due time Christ died for the ungodly." It is sweet indeed under such circumstances to be reminded of His own words, "The whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance; I was not sent but unto the lost sheep of the house of Israel." Moreover, it is additionally sweet, when permitted to behold the word "telling" upon the heart of some poor literally castaway. It is sweet to trace the outward indication that there is the inward conviction "Yet there is hope," that some poor prodigal is resolving, "I will arise, and to my Father; and will say, Father, I have sinned against heaven and before thee." go My last subject for the day was the closing verse of the 23rd Psalm, "Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever." The reader will understand the cause of such a choice of subject. It was just the felt need. Extreme weakness, the "sentence of death" in one's-self, the crowding in of fears and misgivings upon the heart, combined to make one feel the need of help and strength, and daily, momentary deliverance from on high. This led to the claim of interest in and relation to the "Lord my Shepherd," and the falling back upon His faithfulness, strength, and covenant promise, that "He would give grace and glory, and that no good thing would He with hold from them that walk uprightly." So that out of a felt weakness one was made strong-" strong in the Lord, and in the power of His might." Now what I meant by "preparations for the journey," was that humbling process-that lowering discipline, which just brought one down to a level with the weakest, the humblest, and the most feelingly unworthy of the household of faith. Yea, to be so humbled and so fallen as not merely to be content to commune with, but thankful to receive the veriest crumb of comfort and consolation from the merest babe in the family. Yes, if my thorn in the flesh did nothing else, it sufficed for this, to make me both willing and anxious to commune with the little ones; and I presume was the Lord's peculiar method of answering my oft-repeated request, "Let me well my vileness know, Keep me very, very low." Next month I shall (if the Lord will) report progress of my "Meetings and Greetings with the Brethren." "THE PSALMS OF DAVID THE LANGUAGE OF CHRIST." To the Editor of the Gospel Magazine. DEAR MR. EDITOR,-I fancy you have carried away with you some of our Irish hasty way of talking, when you say in your Number of the Gospel Magazine for September, "THE PSALMIST'S LANGUAGE MINE." I know your sound doctrine too well to believe that you would speak of youself as free from sin (Ps. cxix. 166-168), or as not having an evil heart and corrupt affections, as Paul laments (Romans vii. 23), but which the speaker in the Psalms disclaims (Ps. cxix. 10,11; xlii. 1, 2). The man "after God's own heart," could not apply such language to himself. I know it is a very general opinion, that in many of the Psalms, David speaks of himself, and, to meet this question fairly, I send you some thoughts on the 51st Psalm, intended to show, that what is almost universally attributed to David, can strictly be applied only to Christ. A to Bathsheba." This simply tells us when David wrote it. It does not say that he was himself the speaker; and, as in the case of Isaiah Ixi. 1, it does not necessarily follow, that the inspired author wrote concerning himself. legitimate subject of inquiry therefore arises, Who is the speaker? "Of whom speaketh the prophet this? of himself, or of some other man ?" Jewish tradition and apostate Christianity have so long, and so successfully taught, that sinful man is the speaker in this Psalm, that the question, as between David and Christ, may be fairly tried in this place. Let us look at the internal evidence. The speaker in this Psalm is described in a very remarkable and peculiar manner. He appears to be one of those weary and heavy-laden sinners, who look back upon their whole past lives as one uninterrupted course of transgression; and The title speaks of this, as a "Psalm yet, strange to say, while he pleads of David, when Nathan the prophet guilty in the fullest sense to the first came unto him, after he had gone in division of the Decalogue, he asserts his standing singly and alone cannot be made to harmonize with the speaker in this Psalm. A greater, and One very different from David, must be first invested as the character of whom the Holy Spirit speaks; and then, upon another ground, may a place be found for applying this scripture to a mere man. He entire freedom from all offences against | cation; but sins committed by him of his fellow-man; verse 4, "I have sinned such deep dye demanded blood, and against thee, O God, but against thee could be cleansed by blood alone. David only." He traces up his iniquities to the sins of his parents, and having acknowledged uncleanness and imperfection, he seeks to be purified in rather an unusual way. Man's offences against God require atonement, the shedding of blood; but the speaker here, though not extenuating his offences, seeks pardon by a much less powerful and efficacious remedy. He seeks to be treated as the Is the general tenor of the Psalm more healed leper who comes before the priest applicable to Messiah? The sins which to be declared clean (Leviticus xiv. 3,4); the Lord laid upon Him were a sore or as the burnt-offering which was sancti- burden, too heavy to be endured. fied, or rendered fit for holy purposes, thus speaks of them in various parts of as in 2 Chron. iv. 6. Amongst other scripture: they were as a flood of water reasons why he desires these favours, dashing in upon His soul; and as He one is, that he might teach transgressors, committed no sin against man, He could and be himself an instrument in turning say with truth, "Which of you convincsinners from the errors of their ways. eth me of sin ?" 'Behold," he adds, Now, does this apply to David? David "I was shapen in iniquity, and in sin was a believer. The prophet Nathan, did my mother conceive me." Born speaking by the voice of God, pronounced into the world of the seed of David, His that the sins connected with Bathsheba human parentage was derived through were put away. As a converted man and Thamar and Rahab, and had all the a child of God, he was "purged from infirmity of our common nature. How his old sins." Did he forget this, appropriate to Messiah is the purification then he was blind and lacked knowledge pointed out in verse seven. Messiah did (2 Pet. i. 9), and the passage was not not seek a sacrifice; He was the sacriwritten for our learning? The language fice Himself, and the washing He rethroughout the Psalm contemplates un- quired was that appointed for the burntpardoned sin-sin bearing down upon, offering (2 Chron. iv. 6): not to make and crushing the guilty with its weight; it clean, but to separate it to the holy and not pardoned sin brought to re-purpose for which it was intended. All membrance, and grieving and humbling other parts of the Psalm equally apply to the soul, under the pain of ingratitude Messiah. He earnestly sought that His and disobedience to a good and gracious work of redemption, and His sorrows as God. a sin-bearer should be finished; and He looked forward with gladness to the time when His life would teach transgressors their way, and when through Him sinners should be converted unto God. David could never after be a teacher or an example. He had none of the requisites, public esteem and general correctness of life, which inspiration describes as necessary to God's ministering servants. The language in the 4th verse is singularly inappropriate to David's case. He deceived and murdered a faithful and generous servant. He employed his influence as a king to injure a helpless woman. He made the leader of his army a partner in a cold-blooded murder. And when he countenanced the lie which told him of the slaughter of Uriah, and of many others, he wound up his offences by exhibiting the grossest hypocrisy to the instrument whom he had employed. How ill it accords with the confession of sin in the mouth of David, to seek the remedy noticed in the 7th verse. If David had only to lament the ordinary infirmity of human nature, he might ask to be cleansed by an outward purifi One other portion, that which makes mention of blood-guiltiness, would almost alone decide between Messiah and David. David could not be delivered from bloodguiltiness; it might be pardoned, but could never be recalled or done away. His passionate cry, "O my son Absalom! would to God that I had died for |