The preceding account naturally suggests some important truths to the mind of every reflecting person.

1. Why did not this young man die as insensible as he had lived? To say that the fear of death awakened his conscience, will merely account for his alarm in the first instance, but by no means for his hope at the end. Although deeply sensible of his unworthiness, he was full of consolation, and looked for the time of his departure without fear. He had heretofore considered Christ as without form and comeliness, and by his conduct said • Depart from me;' but now he considered him as precious, and with rapture called him Sweet and Noble! From whence proceeded this revolution in his views and feelings? Was it produced by the powers of his mind? The Scriptures declare that the carnal mind is enmity against God. How then could that heart, which by nature hated, by its own ability be made to love God? The change must have been produced by some power out of itself. Scripture declares, that we are saved by grace. Was this grace which operated in him at this time, the same grace which operated in him before? Was it common or special? If the former, why was it more effectual at this time than before? Because he willed it, or exerted his powers of mind? But whence this successful exertion? What made him willing? The grace of God, unquestionably. Thus if we say the grace which changed him was common and not special, we run the circle of our own folly, and end where we began. It was special grace which wrought in this young man ; for special grace can alone subdue our rebellious natures, and make us willing subjects of the Prince of Peace. By grace are ye saved through faith, saith the Apostle, and that not of yourselves; it is the gift of God: Not of WORKS, lest any man should boast. The spirit of God imparted to him believing views of the Lord Jesus, as able and willing to save sinners of our race. These views, thus obtained, banished his fears, and caused hope to spring up in his soul.

2. In this instance, divine sovereignty, absolute sovereignty, was displayed in all its glory. There was nothing in the former conduct of this person-nothing in the temper of his mind when he was taken sick, that could

influence God to bless him with his favour. Here was a life spent in vanity-here was a heart hostile to the truth-here was a sinner who had manifested in the midst of Gospel light, an open and persevering neglect of the ordinances of God's house. And yet the Lord revealed himself to him in a way of mercy. How strikingly does this prove his own declaration to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then,' adds the Apostle, and his words deserve especial attention, as containing an eternal and indubitable truth, it is not. of him that willeth, nor of him that runneth, but of God that showeth mercy.' Do any feel disposed to cavil at this, and ask, Why doth he yet find fault, for who hath resisted his will? God himself, by his Apostle answers the question. Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?

3. The truths which were blessed to this person's conversion, were those which are commonly called the doctrines of grace. These, whilst they lay the axe to the root of human pride and cut down all self-righteous pretensions, exalt the free grace of God, and the all-sufficiency of the Saviour-a grace not to be purchased by human merit-an all-sufficiency adequate to human corruption and human imbecility. Of course, these doctrines alone are suited to our wants as fallen creatures, and can alone appease the alarms of an awakened conscience, by directing the trembling sinner to the blood. of sprinkling, that speaketh better things than the blood of Abel.' All these doctrines may be summed up in that one grand, fundamental, essential truth, of a radical, total change of heart by the almighty power of the Holy Ghost. In this change the principles of spiritual life are implanted in the sinner, so that he arises from his death of sin, and walks before God in newness of life. The change itself is wrought by God-the sinner is the mere recipient. Thus God declares by the Prophet, “A new heart 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 give you a heart of flesh." Of this important truth, with all the doctrines connected with it, this young person was convinced. When his eyes were opened by the Holy Spirit, he found himself guilty and polluted he felt that his heart was naturally at enmity with God, and was satisfied that God alone could change it by his power. The same spirit which enlightened his understanding, constrained him to seek perseveringly the blessing he needed, and enabled him to find it. Under affecting views of himself, he cried to God for mercy-he was stripped of all self-righteousness, and presented himself a needy suppliant at the throne of grace. He thus worked out his own salvation with fear and trembling, because God worked in him both to will and to do of his good pleasure. So far are the doctrines of grace, where they are understood, from producing carelessness, and slothfulness, or pride, that they invariably produce opposite fruits. This young person was incessant in his prayers-faithful in warnings to others—and in his testimony for the truth. May we all obtain the like grace, and rejoice in the same hope of glory!

A Sketch of the Life of the Rev. WILLIAM HUMPHRIES, Pastor of a Dissenting Congregation at Hammersmith, in England, taken from the Rev. ROBERT WINTER's Sermon, occasioned by his death.

THE Rev. WILLIAM HUMPHRIES was blessed with a religious as well as a liberal education. When he was only nine years old he began to seek after God: having at that early period received some impressive views of the vast importance of religion, which from that time he never lost. These views awakened in his breast a desire to be useful to the souls of his fellow-creatures, and led him to think of the ministry as his future employment. By his friends he was designed for the established church; but he became, on full conviction, a decided, though a liberal Protestant Dissenter. Hence he was induced to enter a student of the Academy at Homerton, in 1778, then under the direction of Drs. Conder, Gibbons, and Fisher. In 1779 he became a memVOL. III.-No. II.

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ber of the church in Whiterow Spitalfields, then under the pastoral care of the Rev. Nathaniel Trotman, now of the Rev. John Goode. With great solemnity, and many fears of self-deception, he commenced a public profession of religion; but at the same time with an entire surrender of himself to a Redeemer whom he believed to be truly divine.

On leaving Homerton he was soon invited to preach to a small decayed congregation at Haverhill in Suffolk. His labours among this people were so acceptable, that he was ordained their pastor, on the 10th of December 1783. His pulpit labours here were highly esteemed. His attention to the families and individuals of his flock was unremitting. His visits of consolation were full of tenderness and piety. His reproofs, where reproof was necessary, were firm and faithful, though always softened by the most genuine compassion for offenders. His care of the young was such as left on the hearts of many of them traces which will never be removed.

His constitution here was greatly enfeebled: the course of his ministry suffered many interruptions: and at length he was induced, although with very great reluctance, by the advice of medical friends, to resign his charge in 1791. He then returned to London, and united himself to the church in Fetterlane, then under the care of Dr. Davies.

A temporary relaxation from the bodily and mental fatigues of a stated ministry, was the mean of restoring to him more health than he ever expected. With returning vigour he resumed his ministerial labours. In the spring of 1792, divine providence opened the door for his connexion with the congregation of Hammersmith. The morning ser