which of our performances, and in what part of our conduct, have we been actuated only by pure and upright motives?

Having taken this short but painful view of the universality of imperfection, what are the reflections which should arise in our minds from the consideration of the subject?

Should we derive from it the slightest encouragement in the practice of any known sin? Should it incline us to look upon any iniquity with indifference? Far from it. Rather ought it to excite within us the deepest abhorrence of sin, the most constant and diligent watchfulness against it, and the most profound humility, under the conviction of our own liability to fall into it. When we consider what infirmities have attended the holiest of mankind, while sojourning in this world of sin and woe; when we observe what a gloomy veil sin has thrown over the brightest characters, obscuring for a season all their excellencies; and especially when by our own sad experience we learn the awful extent of human depravity, and find that when we would do good, evil is present with us: the effect produced by all this should be, not to diminish, but rather to increase our desires after perfection; not to induce us to grow weary, but rather to press forward with fresh alacrity in our progress towards it.

And is it not a source of unspeakable comfort to the real Christian, that though perfection cannot be fully attained here below, yet in the better world above, to which he is travelling, he shall attain perfection, both of holiness and of happiness?

O! what is it that renders the prospect of heaven so delightful to him, but the assurance that he shall there engage in the service of his God in a perfect manner, free from all those infirmities which now so often interrupt both his duties and his enjoyments; and beholding his

Saviour, no longer as through a glass darkly, but face to face, shall be entirely conformed to his image, and abide in his presence without fear of separation, for ever and ever. J. B.

ON WEEK DAY LECTURES. To the Editor.

SIR,

I BEG leave to suggest, through the medium of your valuable publication, the propriety of establishing an Evening Weekly Lecture, to commence at EIGHT o'clock, for the benefit of those whose business will not allow them to attend at the usual hour. Should the above suggestion meet the approbation of any minister inclined to establish one, I feel confident it would meet with ample support and encouragement, as I know there are many who have a desire to attend, and whose avocations will not permit them to attend earlier.

I should recommend the City as the most eligible situation for the purpose.

Yours, A Friend to

Religious Knowledge

We beg leave to remark, that in such case, all the parts of the service

should be abridged, so as to close at Nine o'clock, that they may not interfere with family worship.

ON THE GREAT NEGLECT OF
THE LORD'S SUPPER.

(Concluded from p. 455.) AGAIN; it may be you excuse your neglect by saying, "I see such an awful responsibility lies upon those who take the Sacrament: nothing less than this: 'He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body." 1 Cor. xi. 29. It is more than probable that all your alarm and forebodings upon this poin

arise out of a total misconstruction of this solemn and awakening admonition. "Every act of devotion, whether in the closet, in the family, or in the more public congregation, is an appeal to the Great Jehovah; and if the heart be not right with God-if faith does not accompany our petitions, they cannot be acceptable to him." Hear what the Holy Scriptures say; "Without faith it is impossible to please God: for he that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him. "Heb.xi.6. "Whatsoever is not of faith is sin." Rom. xiv. 23. But let us inquire to whom is this declaration of the apostle to be applied; a mistaken application of it having kept many of God's children from the enjoyment of this inestimable privilege.

The apostle could never mean to apply so great a censure, or pass so awful a sentence upon any real disciple of Christ, however circumscribed his knowledge or weak his faith: such" are feeble-minded," and he would have them comforted. Their "hands may hang down," and their "knees be feeble;" but he would lift up the one and strengthen the other. But the persons for whom the apostle designed these admonitory and alarming intimations, (and to such only are they applicable now,) were the ignorant, the unbelieving, and the unconverted. Those whose hearts were not right with God;-who while they said, "Lord, Lord! and hail, Master!" did not depart from iniquity; but lived under the dominion of their own evil passions, and walked " cording to the course of this world." These, when they come to the Lord's Table, can do no otherwise than "eat and drink unworthily;" nor can they escape the judgment which the apostle pronounces, but by "repentance towards God, and faith in our Lord Jesus Christ."

ac

If some have been kept from the fear of incurring the condemnation which they imagined was threatened in the passage just explained, it is likely that many more have been hindered by supposing the rules of admission prescribed by some Christian churches, are too strict and too narrow. In many cases, the Lord's Table is open to all who see it their privilege and duty to approach it, and whose life and conversation is free from impurity; and of course this excuse will not have the shadow of propriety. And yet, even here, the number of communicants is not much more numerous, though there are no questions asked, and of course no restrictive regulations exist.

In most of our congregational churches, persons cannot be admitted but by the consent of the church; and of course the name of the candidate is announced at one monthly meeting, and the individual comes for admission at the next.* But even here the admission is far from being difficult. Most of the congregational ministers of our times have imbibed a liberal spirit, and are anxious to render the admission of truly serious persons as easy as possible, without breaking down or destroying a wholesome and scriptural discipline; and the churches depend much on the judgment and decision of their ministers. This increases the responsibility of the minister, but even this produces a beneficial result, as it will induce him to exercise the

greater caution not to encourage the application of improper persons.

The only object aimed at in the churches who dare not throw

*This mode is dispensed with in some few churches, which have arisen out of, or been grafted on, an old Presbyterian stock. It promotes a more easy and

places; but it will be well if the tares do

rapid increase of communicants in such

not get in and choke the good seed.

open their Sacramental Tables to an indiscriminate communion, is the obtaining of reasonable proof that the individuals, who offer themselves to their communion, are real Christians; and walk in their families, and in the world, suitable to that high vocation wherewith they profess to be called.

Even the Church of England does not profess to allow a promiscuous admission to the Sacramental Table; for it is enjoined upon the ministers of that communion, that they should, on the Sabbath preceding that on which the administration shall take place, read a very interesting address to their congregation, in which address is the following passage: "If any of you be a blasphemer of God, an hinderer or slanderer of his word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table, lest after taking that Holy Sacrament, the devil enter into you as he entered into Judas, and fill you full of all iniquities, and bring you to destruction, both body and soul." In addition to this, the Rubric orders: 66 So many as intend to be partakers of the Holy Communion, shall signify their names to the curate, at least, some time the day before. And if any of those be an open and notorious evil doer, or have done any wrong to his neighbour by word or deed, so that the congregation be thereby offended; the curate, having knowledge thereof, shall call him, and advertise him, that in any wise he presume not to come to the Lord's Table, until he hath openly declared himself to have truly repented and amended his former naughty life, that the congregations may thereby be satisfied, which before were offended." Again it is said, "The same order shall the curate use with those betwixt whom he perceiveth malice to reign,

not suffering them to be partakers of the Lord's Table, until he know them to be reconciled."*

The constraint laid upon candidates for communion in our churches to make known their intentions to the minister, seems a most formidable task; and to make any communication of what is termed " experience," seems more formidable still; and, after all, what is this, but a mere recital of "what God has done for their souls?" and that in as plain and concise a form as they please? It is only giving "a reason of the hope that is in them ;" and now, in general, the churches allow those who ask for admission, to make that declaration in the way most congenial to their own feelings. They may speak or write such account; or if they think themselves incapable of either, the minister is allowed to make the representation for them.

Let me, then, entreat those readers, who believe in, and rely upon Jesus Christ for salvation, and who have hitherto abstained from celebrating the Lord's Supper, no longer to continue their sinful neglect, but instantly to weigh the matter, and open their minds freely to the pastor, under whose ministry they are providentially placed, and state all their fears and feelings without reserve.

Bermondsey.

J.T.

ILLUSTRATIONS OF SCRIPTURE.

[By M. SEETZEN.]

Apples of Sodom.

Our traveller endeavours to explain this peculiarity by the follow"The informaing observations: tion which I have been able to collect on the Apples of Sodom (solanum Sodomeum), is very contradictory and

* The exhortation read in churches the Sacrament is to be administered. the Sabbath previous to that on which Introduction to the Order, &c.

insufficient; I believe, however, that I can give a very natural explanation of the phenomenon, and that the following remark will lead to it: "Whilst I was at Karrak, at the house of a Greek curate of the town, I saw a sort of cotton resembling silk, which he used as tinder for his matchlock, as it could not be employed in making cloth.

"He told me it grew in the plains of El-Gor, to the east of the Dead Sea, on a tree like a fig-tree, called Aoéschaer. The cotton is contained in a fruit resembling the pomegranate; and by making incisions at the root of the tree a sort of milk is procured, which is recommended to barren women, and is called Lebbin Aoéschaer. It has struck me that these fruits, being as they are without pulp,and which are unknown throughout the rest of Palestine, might be the famous Apples of Sodom. I suppose, likewise, that the tree which produces it, is a sort of fromager, (Bombax, Linn.) which can only flourish under the excessive heat of the Dead Sea, and in no other district of Palestine."

This curious subject is still farther explained in a note added by M. Seetzen's Editor.

"A species of Asclepias, probably the Asclepias-gigantea. The remark of M. Seetzen is corroborated by a traveller who passed a long time in situations where this plant is very abundant. The same idea occurred to him when he first saw it in 1792; though he did not then know that it existed near the lakeAsphaltites. The umbella, somewhat like a bladder, containing from half a pint to a pint, is of the same colour with the leaves, a bright green, and may be mistaken for an inviting fruit, without much stretch of imagination. That, as well as the other parts, when green, being cut or pressed, yields a milky juice of a very acrid taste. But in winter, when dry, it contains a yellowish dust, in appearance resembling certain fungi common in South Britain; but of pungent quality, and said to be particularly injurious to the eyes. The whole so nearly corresponds with the description given by Solinus, (Poly. Histor.) Jose

phus, and others, of the Poma Sodoma, allowance being made for their extravagant exaggerations, as to leave little doubt on the subject, "The same plant is to be seen on the sandy borders of the Nile, above the first cataracts, the only vegetable production on that barren tract. It is about three feet in height, and the fruit exactly answering the above description, &c.

"The downy substance found within the stem is of too short staple, probably, for any manufacture, for which its silky delicate texture and clear whiteness might otherwise be suitable."-Taylor's Calmet, vol. iv. p. 144. new edition.

SELECT REMARKS.

"Suavez argued for a general judgment, after men have passed at their death a particular judgment; because, after their death, their writing, preaching, &c. may have done much evil in the world: for as Abel, though dead, yet speaketh, so Julian, Porphyry, and others' works did much mischief long after they went from this world."-Flavel on the Soul.

Those who, at the call of God, leave this sinful world, and set out for the heavenly Canaan, shall as surely arrive there as Abraham did.

A Christian, like Abraham, goes on journeying towards the South, having an attraction from Christ the Sun of Righteousness. Like the sun-flower, he keeps steadily following Jesus, until he comes to dwell for ever with the Lord.

Worldly happiness is un-customed pleasure: it is not the joy of the Lord, nor has on it the seal and permit of heaven; but at best is sadly dashed and lowered with a bitter alloy. Whereas the joy of a Christian comes through the fair and legal trade of the Bible, pure, and marked with the seal of God's Holy Spirit.

A man's soul is called his own soul, to intimate to us that God has entrusted it to our keeping; and woe to us if we lose our own souls, for we must give an account of them to the great Father of Spirits.

PROBUS.

MRS. ELIZ. NEW BERY. Aged 91. MRS. ELIZABETH NEWBERY was born at or near Swansea, in Glamorganshire, Feb. 6, 1731, O.S. but after marriage settled at Clapham. At the age of eighty she removed to Benson, in Oxfordshire, where she finished her course March 27, 1822, aged 91 years. From her earliest days she was of a serious turn of mind, disliking the common vanities of the world; but it was not till she had attained the age of eighteen that she became decided in her views and experience of evangelical truth. This important change was effected under the ministry of that eminent servant of God, the Rev. George Whitefield, at one of those seasons when he preached on a common in Wales. She would speak of him with affection and delight to her last hours, and used to say, it seemed to her as if no preacher on earth ever enjoyed so much of the presence of God in his ministrations as Whitefield did. Many of his texts were so fixed in her memory, that she would repeat them to her friends after an interval of seventy-two years and upwards. She also spoke highly of Howell Harris, whom she was likewise accustomed to hear. In the early part of her life, Mrs. Newbery travelled much: this was a period when the blessing of a preached gospel was far from being so general as it now is. Whenever, therefore, she entered a town or village, her first inquiry was, whether there was a place where she could hear the gospel. Sometimes her inquiries were successful, but too often unavailing, and an ignorant or rude answer was the only reply.

Attachment to the house of God was a prominent and abiding trait in her character. None can doubt this when informed, that though bowed down with the infirmities of

with a painful deafness, she conti accumulated years, and afflicted nued a regular attendance there to the age of 88; and when confined to her chamber for the last three years of her life, nothing gave her so much pleasure as to be informed of the prosperity of Zion, and that "this and that man was born there." It was indeed a cause of heartfelt joy to our friend to hear of the extension of the Redeemer's kingdom, whether at home or abroad, in the Establishment or out of it. Shut out from the ordinary means of knowing what was going on in the religious world, when a friend sometimes endeavoured to tell her a few of those great things which God is now doing, her eager eye and animated countenance expressed, before her lips had opportunity, how much her soul rejoiced in the news. And this was not all; according to her ability, she was as willing to communicate for the support of the gospel, as she was gratified to hear of its success. Her natural disposi→ tion was most mild, grateful and affectionate, and grace added all its own improvements and lustre. Even at her advanced age she was not free from difficulties and trials, but she possessed her soul in patience To her fellow creatures she was thankful for the most trifling kindness shown her; but under a sense of the goodness and mercy of God, she was often seen lost, as it were, in admiration and gratitude. "Why me?" "Oh to grace how great a debtor!" was the language of both lip and heart.

The circumstances of her departure were peaceful in no common degree. "Mark the perfect and behold the upright, the end of such is peace." With loins girded and lamp trimmed, she had many years been waiting her Lord's coming; and when she found that the hand of his