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that is in Christ Jesus; if the love of the Saviour constrains him to depart from all iniquity, and to live not to himself, but to him who died and rose again; if the love of virtue or true holiness be sincere, universal and intense, such as never can be satisfied till the soul is perfectly freed from sin, and conformed entirely to the divine image; if the love of man be disinterested, universal, and having respect principally to their eternal welfare, while we shew its sincerity, by alleviating their temporal wants and distresses, according to the ability God has granted us; then we are not afraid nor ashamed to ascribe it to the influence of the Holy Spirit.

The Reviewer says, p. 51, "Let our aspirations be intense, provided they are not esteemed supernatural in their sources, or made unpractical in their effects." Against the latter we should contend as earnestly as ever he could do; but God forbid we should refuse to give the whole praise of whatever is spiritually good, to him who worketh in us, both to will and to do according to his good pleasure. If ever we performed any good works, we will confess that we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

We pretend not to search the heart, and expect to find ourselves sometimes mistaken, as to those whom in the judgment of charity, we supposed to be renewed in the spirit of their minds. But, while we admit, that God alone infallibly knows them that are his, yet we feel ourselves bound to treat those as real Christians, who appear to bear the fruits of the Spirit. As to such men as Newton and Scott, with whom I was intimately acquainted for so many years, I can no more doubt of their eminent and prac

tical piety, than of my own existence.

This Reviewer seems indeed to think, that the loss of all relish for the ball-room and the theatre, indicates as morbid a state of feeling, as the seclusion of the cloister, or the pains of the scourge: (p. 51.) As to myself I never felt any inclination for either; but I trust we may be fitted to glorify God upon earth, and to enjoy him in a better world, without trying any preparatives of this kind.

I verily fear the Reviewer only turned over the memoirs of these blessed men, to seek some ground for cavil; and must consider him as criminal in no small degree, in thus labouring to conceal from his readers, the continual attention they both paid to holy practice. This is peculiarly prominent in the Memoirs of Mr. Scott.

The Reviewer seems to agree with us, in his statement of the extraordinary operations of the Holy Spirit, p. 27; but in p. 29, when he refers to Mr. Scott's little daughter, he uses that term in a very different sense; as if there could be nothing special, and remarkably worthy of notice, in what we call the ordinary influences of the Spirit; so as to prove, by their effects, that they were the real cause of true conversion, and of all that is spiritually good in the human mind.

The great question is, do not the Scriptures in general, and especially the writers of the New Testament, lead us to this conclusion, that God can, and often does, effectually influence the mind of a sinner, so as to turn him from the love of sin, to the love of holiness; and from confideuce in self, to faith in Christ? What else is the meaning of circumcising the heart to love the Lord; of creating a clean heart, and renewing a right spirit: of taking away the heart of stone, and giving

a heart of flesh; putting his fear in the heart, and writing his law upon it? What meaneth the Spirit's convincing of sin, of righteousness and judgment; taking of the things of Christ and shewing them to the soul: opening the heart, to attend to the things spoken by his ministers; turning men from darkness unto light, and from the power of Satan unto God; commanding light to shine out of darkness, and shining into the heart, to give the light of the knowledge of the glory of God, in the face of Jesus Christ; rescuing from the power of darkness and translating into the kingdom of God's dear Sou; and quickening those who were dead in trespasses and sins? Is not Christ exalted, as a prince and a Saviour, to give repentance as well as remission of sins? Is it not affimed," By grace are ye saved, through faith, and that not of yourselves, it is the gift of God?" Did not the Saviour say, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit?" Are not real Christians repeatedly described, as walking not after the flesh, but after the Spirit? Does not the apostle

mote the eternal welfare of his fellow-men; is this man to be censured because he humbly ascribes the happy change he has experienced, to the special influences of the Holy Spirit? If he who had been like Newton, a hardened profligate, or like Scott, a self-righteous, proud Socinian, is enabled to the end of his days, to walk in newness of life, as a humble, zealous Christian, continually opposing sin, and endeavouring to turn sinners from the error of their way, and to build up professed believers in their most holy faith; are such men to be despised as enthusiasts, for giving God the whole glory of the good wrought in them, and done by them? I remember Mr. Newton told me, many years ago, that when Mr. Wesley first read his narrative, he said, 'He did not wonder that he should become a Calvinist.' But this Reviewer instead of allowing him gratefully to exclaim, What hath God wrought? Would have had him ascribe it all to the early instructions of his mother, though these are sagaciously and candidly suspected, of "fostering in him an indolent dreary imagination, little "Ye are not in the flesh, but suited to the real duties of life." in the Spirit, if so be the Spirit of Yet to them, or to the remaining God dwell in you. Now if any one "elements of his own moral being,' have not the Spirit of Christ, he is p. 38, must the great happy and none of his." Is it possible to ex-permanent change be ascribed, raplain these expressions, as referring ther than to sovereign distinguishing only to some occult change pro- grace! What then are we to make duced by infant Baptism; which of the apostle's declaration, that does not discover itself by its fruits in one instance out of a thousand, nor previous to the abundant display of human depravity, in one in a million?

say,

If a man can be found, who evidently lives a life of faith on the Son of God, who endures as seeing him that is invisible; who crucifies the flesh with its affections and lusts; who habitually lays himself out for the divine glory, and labours to pro

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as many as have received Christ," and who are therefore authorized to consider themselves as the " sons of God, were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God?"

Had this writer impartially examined Mr. Scott's Memoirs, or his other writings, he must have been convinced, that no English Divine was ever more careful to enforce practical religion, or to guard against

real enthusiasm and self-deception Like Edwards, in his treatise on religious affections, he strenuously maintains, that gracious and holy affections have their exercise and fruit in holy practice. See the twelfth sign of gracious affections, p. 279-356. The same writer shews, in p. 95, &c. that there are no signs of grace which can suffice to enable those to descern their own good estate, who are very low in grace, or have departed much from God, and sunk into a carnal unchristian frame, nor is it agreeable to God's design, that such should know their good estate, nor desirable that they should, but every way best they should not; and we have reason to bless God, that he has made no provision that such should certainly know the state that they are in, any other way than by first coming out of this evil frame, and returning to God.

It would be easy to refer to numberless passages, in Mr. Scott's exposition especially, which would prove the extreme injustice of the representation this Reviewer endeavours to give of his religion. The volume of his letters, and the extracts from an unpublished work also, which his son has printed, since the Memoir of his Father's life, would surely make him ashamed of his treatment of this excellent man, if his prejudices against evangelical religion are not such, as to divest him of all candour and impartiality.

Bristol, February 21, 1825.

COTTAGE PIETY.

ש כ

IN one of those short excursions which most people have occasion to take in the course of life, my road lay near a small cottage, the sight of which immediately brought to my recollection a valued friend,

who a few years ago, resigned that earthly dwelling, for " a building of God, a house not made with hands, eternal in the heavens." The beautiful vale of T- was to the south, with hanging-woods skirting along the side of the river, and rocky cliffs projecting from the summit of the hills. I soon attained the point where my late friend's house is situ ated. A small runnet of water, and a narrow road, are on one side; and a garden of herbs, and rows of gooseberry trees, are seen in front. An old wooden gate admits you on the east, by a clean, paved path, to the threshold of the cottage.

With what pleasure have I often traced this path, and how many a happy hour have I spent! But its inhabitant is changed, its furniture removed. There is no longer to be seen that ancient and curiously carved desk which contained his books; nor that old oaken chair, in which he so often held converse with eternal things; nor that family clock, which had so long measured his hours. All is changed within the dwelling; and I am glad to turn from it to meditate on

The excellent character of its late tenant.

1. He was remarkable for early piety. Many good people lament the ungodliness and immorality of their children: let such parents enquire whether they have not been negligent in giving them religious instruction, in restraining them from vicious examples, or in evidencing to them by a good example, the influence and power of the gospel. The father of the person I am describing, was a man of primitive integrity, fond of retirement, and deeply attached to the religion of Jesus Christ. His views of divine truth were much like those professed by the United Brethren; but distance, and the solitude of his residence, prevented him from enjoying

much intercourse with Christian friends. He did not fail, however, to bring up his children "in the nurture and admonition of the Lord." The deceased, with an elder brother, who was destined for extensive usefulness, received their first religious impressions under their father's roof. There is, on the opposite side of the valley, a neat dwelling, at the foot of a lofty peak: this house, with the small estate attached to it, was the property of the parent of my friend. One can scarcely conceive any place more adapted for retirement and devotion; nature has sheltered it on every side from winds and tempests, an extensive common lies to the south, and its appearance might justify one in calling it a garden in a wilderness.

Here Dwas taught to seek and love the Saviour-here, like Isaac, he walked out in the fields to meditate; and I have now before which conme some of his papers, tain pleasing evidences of his early devotedness to God. In one of these papers, after expressing his sense of his own depravity, he concludes a short piece, written in verse, with the following lines:

"Exert thine arm, O God of love; Send down thy Spirit from above: Inflame my heart with love divine; With love to thec, and all that's thine." He studiously refrained from evil company, and was singularly harmless and upright in his conduct. The word of God was his study from a child, and his parents were rewarded for their anxious attention to his eternal interests, by the dutifulness of his conduct and by the satisfaction of seeing him an useful, pious, and happy youth.

2. An eager desire for knowledge, and diligence in seeking it were striking traits in his character.

Though, while his father lived, he assisted in managing the farm, and

was accustomed to weave for his maintenance, till laid aside by sickness; he so husbanded his time and opportunities, that he obtained cousiderable knowledge of the Latin language, and was also able to read the Greek Testament. I have been surprised with his readiness in recollecting the words of the original text, when conversing on various passages of the word of God. The Scriptures, especially of the New Testament, were his constant delight. He gladly availed himself of opportunities of consulting commentaries and other books illustrative of them.

He tried the spi

rits; whether they were of God;
his religious principles were well
digested. After proving all things,
he held fast that which was good,
He was able to give a reason of the
hope that was in him, and was
painfully sensible of the injurious
influence of distorted views of divine
truth. He ever strove to receive
the Gospel in its own spirit, and
While he was
ends.
proper
for its
far from indulging a sectarian spirit,
he generally read but few authors.
He was much attached to the writ-
ings of the excellent Jonathan Ed-
wards, and would often recommend
them to his young friends. The
works of Dr. Owen, Dr. Watts, and
Mr. Flavel, were often in his hands.
He greatly esteemed the devotional
writings of the late Mr. Meikle;
and a short time before his death,
was often reading Dr. Dwight's
System of Theology. He was ac-
customed to make extracts from au-
thors in the course of his reading,
and many interesting volumes of
this description, were directed by
him, to be appropriated, after his
decease, to the use of young minis-
ters. He was fond of poetry, espe-
cially when employed for religious
purposes; and I well recollect the
pleasure with which he spoke of a
visit to the neighbourhood, where

the poet Cowper had resided, and the interest with which he preserved a memorial of that eminent individual. History, and the present state of the world, also engaged much of his leisure time; but it was in the history of the Christian church that he felt the deepest interest. Every thing that respected this subject was valuable to him. He literally favoured the dust and the walls of Zion, and few persons are better acquainted than he was, with the particulars of modern church history.

3. He was distinguished by selfdenial, frugality, and consistency of

character.

Though fond of retirement, and averse to bringing himself into notice, yet he denied himself, and willingly came forward in every good cause. He denied himself of many of the comforts of life, that he might have more to devote to religious purposes. Often, also, had he occasion to deny his own peace of mind, and ease of body, in his efforts to serve the church of Christ. He was greatly attached to books, but forbore to spend much money for his own gratification in this respect.

Few men less sought great things for themselves than he did. His domestic affairs were managed with great prudence and economy. When, at the decease of his parents, he came into possession of a small property, he continued his self-denying and frugal habits. Yet his frugality was not that which appears in distraining others to the last farthing, or, in illiberal, unkind, and overreaching dealings with his neighbours; on the contrary, in these respects, he was generous, and anxious to give too much, rather than too little, for any service that was done for him. His frugality regarded himself, and his own comforts. He was never married, and there

fore thought he was more peculiarly called on to devote his all to God.

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He was consistent in his character: you would not see him at one time a Christian, at another a man of the world. In all places, and in every company, he acted in his per character. He thought Christianity should influence him in every relation. In transactions of trade for himself, and when acting in trust for others, he evidenced great integrity, and supreme regard to the laws of Christ. He professed to be a stranger and pilgrim on the earth, and acted accordingly. He professed to love Jesus Christ, and he evidenced that love in his spirit and conduct. No man could doubt his real character; his appearance was an index to his mind; for his appearance, his professions, and his whole deportment spoke one language.

4. He was exemplary for humility, meekness, and resignation to Divine Providence.

His reverence for God was exceedingly great: he believed the scripture representation of his character; he lived under its influence. Contemplation on the infinite and. gracious perfections of his Creator, led him to the deepest humility and prostration of spirit: yet, his was not the humility of many words; it appeared rather in the solemn reverence of his prayers, in his profound regard to the word of God, in conscientious obedience to the Divine will, and in the low estimate he formed of himself in the sight of God and man. Often would he repeat those striking words, as peculiarly suited to his feelings on this subject:

"Great God! how infinite art thou!
What worthless worms are we:
Let the whole race of creatures bow,
And pay their praise to thee."

As his opportunities of inter

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