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since; and it might have appeared admirable, but not peculiar. There are no foreign unaccountable marks upon it that could, in such a preclusion of the Christian truth, have excited wonder what could be the relations or the object of such a strange but systematical singularity, and in what school or company it had acquired its principles and its feelings. Let it only be said, that this man of virtue had conversed whole years with the instructions of Plato, Cicero, and Seneca, and all would be explained ; nothing would lead to ask, “ But with whom then has he conversed since, to lose 80 completely the appropriate character of his school, under the broad impression of some other mightier influence ?”
“ The good man of our polite literature never talks with affectionate devotion of Christ, as the great High Priest of his profession, as the exalted Friend, whose injunctions are the laws of his virtues, whose work and sacrifice are the basis of his hopes, whose doctrines guide and awe his reasonings, and whose example is the pattern which he is earnestly aspiring to resemble. The last intellectual and moral designations in the world by which it would occur to you to describe him, would be those by which the apostles so mch exulted to be recognized, a disciple and a servant of Jesus Christ; nor would he (I am supposing this character to become a real person) be at all gratified by being so described. You do not hear him avowing that he deems the habitual remembrance of Christ essential to the nature of that excellence which he is cultivating. He rather seeins, with the utmost coolness of choice, adopting virtue as according with the dignity of a rational agent, than to be in the least degree impelled to it by any relations with the Saviour of the world.” Foster's Essays, vol. ii. p. 189.
FAITH AND HOLINESS. Mr. Editor, As I observe that you occasionally admit into your useful and entertaining
Magazine Extracts as well as original Compositions, you will oblige à Constant Reader, by inserting the following Extract, from a Sermon, preached by the Rev. R. Venning, one of the ejected ministers, and entitled,“ The Way to True Happiness ;"and which having been published a century and a half ago, must now be in but few hands. The Sermon is founded on Matt. vii. 21,“ Not every one that saith unto Lord, Lord, shall enter into the kingdom of Heaven ; but he that doth the will of my Father, who is in Heaven;" whence he draws this conclusion : “ That they, and none but they, who do the will of God, shall enter the kingdom of Heaven ;” on which he thus expatiates :
“ By the will of God, we are to understand faith and holiness, good works or the obedience of faith ; not either, but each of them; the doctrine of faith, or things to be believed, and the doctrine of holiness or things to be done and practised. As faith does not exclude doing, so doing does not exclude faith ; for as faith without works is dead, so works without faith are dead also, as it is impossible that faith without works can please God, so it is no less impossible for works without faith to please him; and, therefore, what God hath joined together, let no man put asunder. Believing is expressly called the Il'ill of God *. 66 This is the work of God, that ye believe on him whoin he hath sent." " This is the will of hin that sent me, that every one that believeth on the Son, should have everlasting life.” Now, if this be his will, that believing on him we have everlasting life, thon it is his will that we believe on bim in relation there. unto; so that as well believing on him for everlasting life, as everlasting life to believing on him, is the will of God. Yea, it is expressly said,
3 huis is his commandment, that we should believe on the name of his Son,
Jesus Christ +;" so it is not barely that which is called Good Works that is to be understood by doing the will of God, but believing in or on the Lord Jesus Christ ; also, this is the work, this is the will, this is the command. ment of God: and I ground it further on this rule, That the Scripture doth often, yea, very usually, put particular duties for all religion ; and, therefore, annexeth salvation to distinci graces. Soinetimes, it is “lle that believeth shall be saved ;" elewhere, “ He that calleth upon the name of the Lord shall be sased ;" here it is, • He that docth the will of God.” Now all these and the like are comprehensive propositions, and contain more in them than they make sħew of (for God speaks much in a little) acts and duties of religion (as moralists speak of their virtues, inter se connexe) linked together in a golden chain. Religion is not this or that piece, but the whole, which is usually expressed in a word, or sometimes two, as in that of Solomon, 's Hear God and keep his Commandments ;" for this is the whole of man I
so that if we could suppose a man to be a believer, and to be a believer alone, it would not save him, as the apostle James saith, “What doth it protit, my brethren, though a man say he hath faith, and have no works? Can faith save him? No; no more than the saying," Be ye filled, will fill any; or, Be ye warmed, will warm ang :”” for faith without works is dead ;” and what is said of this, may be said of the rest ; so that when the Scripture speaks of salvation as annexed to any one thing, it supposeth that to contain the rest. The reason is evident ; “ for the graces of God as saving are not parted.” There is no believing to salvation without repentance; nor any repentance to salvation without believing: there is no calling upon the name of the Lord will serve, without departing from inia quity ; nor can any savingly depart from iniquity that call not on the name of the Lord. It is not any one thing, but things, that pertain to the kingdom of God . It is not a thing, but things, that accompany, (or, as it may be better read, contain) salvation || ; and he that takes one for all, without all, will find himself awfully deluded. The great fallacy with wbich Satan deludes many is, when he gets them to take Religion to pieces; and then takes oue piece for religion. One cries up God, another cries up Christ, another Faith, another Good Works; but what is God without Christ, or Christ without Faith, or Faith without Love, or Love without Works? But now take God in Christ, by faith, which worketh by love to the keeping the Commandments of God, and this is true religion : it is the whole, that is, the whole of man!”
t i John iii. 23.
Eccl. xii. 134
Ş Acts i. 3.
| Heb. vi, 6.
To the Edilor. On reading the following passages in the Life of William Julius Mickle, Esq. prefixed to the late edition of his Poetical Works, by the Rev. Mr. Sim, 'I could not help exclaiming, with one of your Correspondents *, “What an advantage has Christianity over Deism !” Mickle was not only eminently distinguished as a poet, but by his masterly defence of Christiana ity, in his “ Voltaire in the Shades," and his able and animated Vindication of the Divinity of our blessed Saviour, in a Letter to the late Dr. Harwood. Mr. Mickle, writing to his brother Charles, then in a deep decline, thus addresses him :
I beg you would repress every anxiety. Read the glorious sixth chapter of Matthew, from the 25th verse : it lies open before me; and I trust you will read it as I do now, with tears of trust and reliance. Oh, Charles, what are all the boasted works of Greece and Rome, when compared to the writings of the illiterate fishermen of Galilee ! Those afford, indeed, the most elegant en tertainment in the sunshine of case ; but how would one spurn them away as vain trifles in the day of distress! Where the heart is really moved, all their philosophy is only fuel for indignation ; and the best balm that the Stoic can bestow, only setiles in horror. It is only in the volume of inspiration where the heart meets its Father and its God; and only there where it can find a harbour from the storms of life !"
* Last vol. p. 459.
Upon this passage the Editor has the following note:
“How different is the calm composure which the Christian enjoys, when compared with the doubts and anxieties that haunt the breast of the sceptic and unbeliever! One of the most benevolent characters fof the last century, whose mind had been early poisoned by the delusive effusions of the impostor Rousseau, lamented, to the compiler of this Memoir, that though his whole life had been devoted to the public good, and particularly to the improvement of the rising generation, - and though he had defended the cause of revelation in his general conversation and writings, and endeavoured to conform his life to the moral prccepts of the gospel, yet from that unsettled state of mind, which prevented him from embracing its truths, and having no sure basis upon which to place his hopes of present comfort or future happiness, he could not help envying the placid satisfac. tion of the humble Christian, and confessing that he was far, very far, from being happy!"
" Oh, may these truths upon my parting hour,
Their sacred fires, their holy influence shed !
Shall dreadful hover o'er the mortal bed!” MICKLE.
To the Editor. The following Address, to Young Persons, from Mr. Jay's admirable Ser
mons, struck me as so beautiful and impressive, when I lately read it, that I could not help wishing all your juvenile readers might peruse
it and as Mr. Jay's volumes are unhappily out of the reach of many, I shall feel obliged by the insertion of this short Extract in your Evangelicana.
W. “ But it is with you, my hearers in early life, I wish to close this address. I see some in this assembly, who are distinguished by the fear of God in their youth : some Isaacs, who prefer an evening-walk in the field to meditate, to the crowded avenues of Dissipation : soine Josephs, whose image is “ a fruitful bough by a well :” some Davids, who love the harps of Zion, and have no car for “ the song of the drunkard,” or “the ririh of fools :” some Timothys, who “ from children have known the Scripture, which is able to make them wise unto salvation :" -- and I hail you on your early escape from“ the paths of the destroyer,” on your early separation from a world, which attracts only to shew iis emptiness, and elevaies only to depress; on your early union with the wise and good. Go forth, and in all the beauties of holiness” bonour God, and serve your generation according to his will. Religiously occupy the stations which you are to eynoble, and forin the connexions which you are to bless. 66 dorn the doctrine of God your Saviour in all things.” Earnestly pursue the glorious course which you have begun ; be not weary in well-doing; grow in grace as you advance in years ; “ abound more and more in krovledyr, and in all judgment;" “ approve' things that are excellent ;” and “Le sincere and without offence till the day of Christ.”
" And what hinders any of you, my young friends, from joining yourselves to the Lord? Weigh the reasonings which you have heard. Suspend for a while the influence of your passions, and endeavour to feel the force of the inotives which have been adduced. Deliberate, or rather decide, for there is no time for hesitation, “now is the accepted time", now is the day of salvaiion.” The language of the Redeemer is “ 'To-day;" and will you say with Pharaoh, · To-morrow ?" Every delay will leave you more remote from the God you have to scek, -every delay will place more bar.
riers beireen you and Heaven, every delay will increase your crimes your passions, your aversions, every day will diminish the efficacy of means, the period of divine patience, the time of your probation. While you hesitate, you die; while you promise yoursel es years, perhaps you have not days, – perhaps the shuttle has passed the loom that wore thy winding-sheet, - perhaps, in yonder shop lies rolled up, and ready to be severed off, the piece of cloth destined to be thy shroud : perhaps,
the feet of them that have buried thy” companion, are at the door " to carry thee out!"
To the Editor. The following passage I lately read in the Rev. Job Orton's Sermon on Daniel's Seventy Weeks, subjoined to his Exposition on the Prophet Daniel:
“ In the last century there was a public dispute at Venice, between a Jew and a Convert from Judaisin, concerning the sense of this prophecy. A noted Rabbi was chosen Moderator; and a great many Jews were present. The Christian urged his arguinents against the Jews with so much force, that at length the Rabbi said, “ Let us shut up our books; for if we go on examining this prophecy any farihier, we shall all become Christians. It cannot be denied,” added he, " that the time of the Messiah's coming is already past; but whether Jesus of Nazareth be the person, I cannot retermine. The consequence of this was, that several Jews were converted ; and one of them a very learned man, who wrote a large book against the Jews, in the Preface to which he telis this story, as the means of luis conversion. - Orton, vol. vi, p. 274.
I regret that Mr. Orton has not given his authority ; but perhaps you, or one of your learned Correspondents, can supply the omission.
aflectionately yours in Jesus, W. N.
Extract from the late Rev. George Whilefield's Journal
of his first l'oyage to Georgia. Tae following remark serves to shew the habitual disposition of that excellent man to turn the most common occurrences of life to purposes of improvement :-"Monday, March 20, 1738. To-day Colonel C. caine to dine with us; and in the raidst of our meal, we were entertained with a aliost agreeable sight. It was a shark, about the length of a man, which followed our ship, atiended with five smaller fishes, called Pilot-fish, much like our muckarel, but larger. These, I ain toll, always keep ihe shark company; and, what is most surprizing, though the shark is so ravenous a creature, yet let it be ever so liungry, it will not touch one of them. Nor are they less faithful to him; for, as I am informed, if the shark is hooked, Tery oficn these little creatures will cleave close to his fins, and re oiten taken up with him. Go to the pilot-fish, thou that forsakest a friend in allversity, consider his ways, and be aslıamed.”
Journals, second Edition, page 77.
Awful Judgment of God upon Pride. SIMON TOURNAY affords a memorable and affecting proof of the truth of that Scripture, só Professing themselves to be wise, they became fools.” - 1 1201, after he had onigone all at Oxford for learning, and became so eminent at Paris as to be inade the Chief Doctor of the Sorbonne, he grew 80 pnited with pride as to hold Aristotle superior to Moses and Christ, and vel but equal to himself! At iasi, he grew sach an idiot as not to know one letter in a book, or one thing he had ever done.
Crew's Survey of Cornwall, p. 59.
* Rom. i. 22.
MR. JAMES ROGERS. and guilt appeared to expand before Mr. James Rogers was born of him, while he was favoured with respectable parents, in Castle Hed- some perception of the glory, the ingham, Essex, Oct. 13, 1788. It suitableness, and the all-sufficiency was the constant solicitude of his of the great Redeemer. From this friends that his mind in early life period, the provisions of his Father's should feel the importance of reli
house were his food, and Christian gion. From the books which are
conversation his refreshment. generally used in the religious edu
His health having been in some cation of children, and from the
measure restored, he returned again Holy Scriptures, his memory was
to Bassingbourne; and, in the month stored with the most important of July, 1805, he thus expresses truths of the gospel. It is believed hiinself in a letter to Mr. P. H. a that very permanent impressions pious youth of Hedingham :
May were made upon his mind from the
we be enabled to build on Christ, the evangelical ininistry which he at- Rock of Ages, for he is the foundtended, and from the catechetical alion. It is here ! it is here ! This instructions and familiar discourses only is the foundation for our parwhich he, with other young persons, don, our peace, our eternal felicity! received from their pastor ; inso
For ever happy will the people be much that he made conscience of whose God is the Lord! They shall 'secret prayer from a very early
look in the day of judgment up to the period of his life.
grand Arbitrator, look round on all In the spring of 1803, he was
the solemnity of his appearance, and placed in the family of his elder look forward to the unalterable brother, in Bassingbourne. In this sentence, and neither feel anxiety pious house, the privilege of family
nor fear damnation." In a subseprayer was enjoyed. But, even in quent letter, written to the same this situation, he met with a tempo- friend, during the season of harvest, rary interruption, from the influence he says, “Every harvest inay we which a gay and irreligious young
think and meditate on the approach. man had upon him. Unable to sus- ing great harvest-day, when the tain the ridicule which was profusely Lord will gather his wheat into the poured upon him, the devotions of garner, and the tares will he burn the closet were for a time neglected, with fire. I am glad to hear you and he lost much of his serious mean to be a member of the church. spirit; the magnitude of eternal You say you wish me. You don't realities seemed to lessen in his view, know what a hard heart I have got; and his savoar of the precious gos- for I have no love to the blessed Repel was greatly abated.
deemer compared with what I ought; By various methods does the God my love is so cold. O that could
grace produce the lasting effect know I was the Lord's ! upon the hearts of his children, and "Tis a point I long to know powerfully draw them to himself. Oft it causes anxious thought; Having before employed religious
Do I love the Lord orno! education, pious example, and seri
Am I his, or am I not? ous admonition, he chose, in co- A short period before his last operation with the energy of his removal from Bassingbourne, where grace, to accomplish his work, by he was greatly beloved, the Rev. calling in another of his mighty Mr. Judson, being then upon a visit Agents, personul affliction. In the at his brother's, was engaging in month of April, 1805, our yoms family-prayer one morning, in the friend was visited with an illness, midst of which our young friend which obliged him to return to liis was called into the shop by a knock native air; and during this season at thič door ; when he told the cuse, it was that views of his depravity tomer, that he had rather have lost