spiration, whenever, with wakeful spirit we approach its records; and hold converse with holy messengers from the throne of God, no longer, it is true, "men of like passions with ourselves," but sainted beings, who, in the living registry of their inspiration, as well as in their personal experience, “have put off flesh and blood," and have become immortal; -with the choir of the prophets, and the fellowship of the apostles, in their various and sanctified gifts;-with the eloquent Ezekiel or Isaiah, the profound and argumentative St. Paul, the instructive St. Peter, the practical St. James, or the seraph-minded St. John! Nay, FUTURITY, which to the view of early believers was curtained in clouds and darkness, has been laid open to ours;—and when we listen to the last announcements of prophecy which are given in the Apocalypse, we may hear the angel-voice which says, "The Lord God of the prophets hath sent me to show thee the things which must be hereafter, and which must shortly be done." (c)

With these convictions of the fulness, sufficiency, and perfection of the written oracles, the consistent christian desires no other revelations, whilst he cannot but look upon all modern pretensions to them, with wonder and pity. He regards such laims as having a direct tendency to bring (c) Rev. xxii.

genuine Christianity into disparagement, to advance, eventually, the cause of infidelity, and to accomplish the purposes of that fallen spirit from whom they come. Having "tasted the old wine he desireth not the new, for he saith, The old is better.'

From all blindness of heart, from pride, vain glory and hypocrisy; from envy, hatred and malice, and all uncharitableness;

From all sedition, privy conspiracy and rebellion, from all false doctrine, heresy and schism; from hardness of heart and contempt of thy word and commandment ;

From all evil and mischief; from sin, from the crafts and assaults of the devil, from thy wrath and from everlasting damnation,

GOOD LORD DELIVER Us!

FINIS

SUPPLEMENTARY NOTES.

NOTE A, page 6.

I refer here to the attempts which, at that time, were being made by the Irvingite teachers in Falmouth, to disrupt and destroy the Wesleyan society in that town, for the purpose of erecting (to use their own phraseology) a true church with the stones thereof. Those attempts were made, not only by public appeals, characterized by the peculiarities of the sect, not excepting a full measure of calumnious abuse of the Wesleyan, and other Ministry of the town, but also in the way of private and domestic solicitation.

Efforts of an unhallowed and disgraceful nature have since then been made, by another party, who did us the honour of a visit, for the purpose of engaging the society here in the satanic project of "revolutionizing methodism, or of abolishing and laying it in ruins."

The manner in which the Wesleyans of Falmouth maintained their INTEGRITY amidst these unprovoked and dishonourable attacks upon the doctrines, first, and then upon the discipline, of their body, has increased and confirmed the respect and affection which, before the application of these trying tests, I had learned to entertain for them, and shall never cease to cherish.

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In the first paragraph of the exposition, there is an allusion to the "heresies of ancient times." There is much in what is called "Irvingism," to remind us of more than one of these. Their doctrine of the necessary depravity of the flesh of Christ savours strongly of the old Gnostic tenet, that every thing material was essentially evil; or in other words, that evil resided in matter as its centre and source." (a) COLERIDGE well designated the Irvingite doctrine "absurd."-"For how," asks he, "can there be a sinful carcase?" (b) That great and good man did not, however, as it appears to me, present a correct view of this dogma, when he represented it as merely teaching "that his (Christ's) humanity had a capacity of sin;" for so had the humanity of Adam, before the fall, or that disastrous event had never transpired.

The following things (says Mr. B. J. Newton, in a tract which has been circulated in Falmouth,) should be carefully remembered:

I. That, the persons who claim to be apostles, were writers in the Morning Watch, which maintained the same heresies as Messrs. Irving, Erskine, Campbell; and that these writings have never been recalled nor disowned.

11. That, these utterances in power from two reputed prophetesses, declared Mr. Irving's doctrines to be, in general, well pleasing unto God.

111. That these doctrines are still taught by those who are sent out as teachers. I was myself told by one of the teachers in Falmouth, that, 66 there was that in the flesh of the Lord Jesus which needed to be kept in a continual state of death"- And the two teachers in Dublin, when pressed with the words "yet without sin," uniformly say, that they are not intended to qualify the former part of the sentence.

IV. I have now before me an Irvingite tract, just published, in which it is said that there is no difference in kind, between our Elder Brother (meaning (a) See Mosheim, Hist. 1. 109. (b) Coleridge's Table

Talk.

the Lord Jesus) and ourselves; but only a difference in degree; viz. in the degree in which he possessed the Spirit. Which, if it were true, would of course entitle us to the name of Emanuel.

V. In a work published by Mr. Irving long after the gifts were in London, and after he was the angel of the whole church there gathered, he says, "There is NO OTHER work of the Son in the flesh, but this; he took our nature in its fallen state, and redeemed it into the immortal state;" and, in the same he adds:-"The duty which the Christian people owe to their ministers, who, in the general assembly did give their condemnation of this doctrine, is in their several parishes to go boldly in and ask them to their face, if they believe that Christ came in the flesh, and had the law of the flesh, and the temptations of flesh to struggle with and overcome; and if they confess not to this doctrine, to denounce them as denying the Lord that bought them, and as wolves in sheep's clothing."

The resemblance between the Newman-street system and the ancient Montanist heresy, must be acknowledged by all. Eusebius, in the fifth book of his history, chapter fifteenth, describes it as follows

"Moreover that adversary of God's church, (who hates goodness and makes mischief his chief delight,) omitting in no wise, any ways or methods of treachery towards men, caused new heresies to grow up against the church, the followers whereof crawled like venomous serpents, all over Asia and Phrygia, and boasted that Montanus was the Paraclete, and that the two women, Priscilla and Maximilla, his companions, were his prophetesses."

In the next chapter, the historian, for the communication of further information upon this subject, quotes an author of an earlier day, whose name has not come down to us, who describes Montanus, as "one, who by reason of his immoderate desire after, and love for, the chief place, gave the adversary an entrance into himself, and was filled with the devil, and being on a sudden possessed with a furious and