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lace-nevertheless my God has made tract; it is from sermon 16th, (the with me an everlasting covenant, order-Christian Pilgrimage,) page 225. ed in all things and sure: this is all my salvation and all my desire.' When we feel heart and flesh failing, and every earthly prop giving way, then to be enabled to add, but God is the strength of my heart, and my portion for ever,'oh! it is heaven's brightest smile reflected on the darkest cloud of human sorrow; and amidst all the ruffling scenes of time, it diffuses in our bosoms a calm serene, a peace which earth can neither give nor take away."

The exordium of sermon 6th (the Saviour's Legacy,) possesses considerable beauty.

"The whole history of our Lord Jesus Christ is one continued manifestation of love and grace. Love and mercy, truth and grace, mark his benign career from Bethlehem to Calvary; but their mildest, and yet most majestic radiance, beams in his parting moments, as the setting orb of day gilds with most refulgent and glorious, yet with more attempered rays, the horizon beneath which it is just about to descend, and seems as it were to beam a farewell of benevolent composure, and a promise of a glorious reappearance. The dear Redeemer, the Sun of Glory, the Prince of Peace, thus benignly and gloriously closed his mortai course. Having loved his own, which were in the world, he loved them unto the end,' and devoted the last parting moments of personal intercourse to establishing, encouraging, and supporting their minds against the terrors of that dark and doleful night, whose shadows were just thickening upon them, by assurances of gracious support, and promises of the return of light and glory. How wondrous, how matchless, were the words of grace and tenderness he spake to soothe the minds of his sorrowing disciples!

Perplexing, and intricate too, and thick beset with dangers, is the path appointed for the Christian through this world's wide wilderness. At first his sins appear like a mighty ocean, opposing his course heavenward, insurmountable and impassable; but when he is enabled to cast the eye of faith on the Lamb of God which taketh away the sins of the world;' a way is made through the mighty food, and he passes over singing, O Lord, I will praise thee; for though thou wast angry with me, thine anger is turned away, and thou comfortest me.' Through all the desert, the word of God is a light to his feet, and a lamp unto his path; he is fed with the bread of life, which came down from heaven; and with the water of life, drinking which, he thirsts no more for earth and sin;' he is dressed in the spotless robe of Christ's righteous ness, a garment that shall never wax old, nor wear out, but shall shelter and adorn him all the days of his pilgrimage, and shine bright and accepted in the presence of God above. The Spirit of God directs, and supports, and upholds him, through faith unto salvation; the Captain of Salvation overcomes the enemies that would oppose his progress, and overrules for good the events that discourage and distress. When death, the mighty flowing Jordan, presents itself to his affrighted view with mildest majesty, Jesus, the great Author and Fi nisher of his faith, appears to silence his fears, to support his steps, to bid the waves retire and bear his chosen through in safety, if not in visible triumph, to that heavenly Canaan, where are no enemies to overcome; but which he, our spiritual Joshua, has long since entered, and taken possession of in our names, and as our forerunner; and Surely if those who delight to spend where he waits to welcome travellers hours and days, (perhaps even Sabbath- home, and appoint to his overcoming days,) in reading fictitious tales of love saints, seats on his throne of glory, like and tenderness, pity and woe, can leave to his, which, having overcome, he has unnoticed, or read unmoved and unin-obtained on his Father's throne." terested, these truly pathetic, simple, and sublime expressions of parting affection, constancy, and solicitude; they prove that, under all their affectations of extreme sensibility and refined taste, are concealed senseless apathy and real perverseness. Oh may we ever find our taste gratified, and our admiration excited, by the sacred records of his words and deeds, who spake as never man spake; and, above all, may we be partakers of the salvation he purchased, promised, and dispenses !"

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We shall add only one more ex

We could easily add many extracts of equal merit; but it is unnecessary, as many of our readers will, we hope, procure the volume for themselves.

The Doctrine of eternal Reprobation disproved, and Sovereign distinguishing Grace defended. An Es say. By Philanthropos. Sewed. 72 pages.

1s.

THIS pamphlet is said to be writ

ten by a respectable minister of our own denomination, and it is edited by another equally respectable. The author admits,

"That election is a doctrine revealed in the Bible. It is indeed (says he) clearly and abundantly revealed. It is supposed, implied, or expressed, in almost every page of holy writ, and must not be given up or denied, whatever frightful consequences its opponents may be pleased to charge upon it." P. 37.

He further admits

"That if some persons are elected or chosen, others are not elected; in other words, they are left." P. 41.

And lastly

"That there was no assignable cause in the objects themselves, why some should be chosen or elected, and the others left. If the divine will was moved by something in the creature, and JeLovah's choice influenced by it, in electing some and passing by the rest, then his election was not absolutely sovereign and free." P. 42.

But though the author thus admits non-election, or preterition, he does not approve of the term "reprobation," justly remarking what none deny, that the word reprobate in the Bible is not synonymous with non-elect, but means persons "lost to all goodness and virtue, and abandoned to sin;” and he therefore agrees with Dr. Gill in disapproving of the use of that term to denote non-election.

If the object of this Essay be inquired into, the Author thus states it.

"I am aware, however, that the reader, notwithstanding the arguments adduced to disprove the doctrine of eternal and unconditional reprobation, may still remain unsatisfied, and be ready to say, Though the word is removed, and the name demolished, that is but of small moment while the thing itself, or the doctrine, remains.

By

namely, non-election, or preterition. All that the Author attempts to prove is, that this procedure of the Divine Being is not injurious to any of the sons of men; that it is not the cause of their sin or misery; and that it is not the ground of their future punishment. These undoubtedly

term "

are most important truths, and must never be given up. But election cannot exist without non-election: by merely changing the term, therefore, while the thing is retained, we see not what valuable purpose is effected, except showing that the reprobation" is a misnomer. Since our Author admits non-election, we can see no just reason for his bringing forward the repeatedly answered objections of the Pelagians and Arminians against it; especially as they are pointed not merely against non-election, but against election itself, for which he pleads. In reality they are levelled not merely against Calvinism, as they are intended solely to be, but against indisputable facts; indeed, against every system which admits the existence of an omniscient, or even of an omnipotent Being, if his goodness be also admitted. They equally affect Arminianism, Pelagianism, Socinianism, Deism, and, in a word, every system except Atheism. As this remark applies to every one of the objections, we will not select, but take as an example the first that is adduced.

The Objector is made to ask,
"Where are the justice and equity of
God if he ordains

[it should have been said, if he de-
crees to permit or to leave, for that is
the Calvinistic doctrine]
millions of the human race to sin and
that he may condemn them, and con-
rebellion against himself in this world,
sign them to inevitable

whatever name we may please to call it should have been said, certain]

them, if some persons are chosen, others must be left who are not included in the

act of election. These were not given to Christ to be redeemed and saved by him, whether we call them reprobates, or the non-elect.' This objection consequently leads us to the third division of the subject, and is what I propose

now to consider." P. 36.

This objection in our opinion is unanswered. The word indeed is removed, but the thing itself remains

and inexpressible misery in the world to come?"

raised against men's being brought May not the same objection be into existence, who, it was foreseen, would be consigned to certain misery? Or, if the divine prescience be denied, may it not be raised against their being continued in existence after they have sinned, and against their being permitted not only to persevere in a course of sin, but to

missive will; but then, though he suffers it to be, he overrules it for good." Body of Div. Vol. 1. P. 164. It becomes us to treat this sub

wax worse and worse, thereby aggravating their guilt and increasing their future misery?" Who (it might be asked, in the language of the Objector, mutatis mutandis)—ject, not as though there were no who can reconcile this with the ge- difficulty or mysteriousness in it, neral expressions of God's universal but with the most profound humility love and good will to mankind? and reverence, and to say with Can it be believed that God hates Archbishop Leighton, "Here it were sin, if he continues men in being to easier to lead you into a deep, than practise that abominable thing which to lead you forth again. I will rahis righteous soul hateth? And if ther stand on the shore, and silently he does continue them in being who admire it, than enter into it. This will die in a state of impenitence, is is certain, that the thoughts of God it not that they may aggravate their are all no less just in themselves guilt, and increase their condemna- than deep and unsoundable by us. tion? God cannot in this case be His justice appears clear, in that viewed either as a loving Father, or man's destruction is always the fruit an equitable Judge. This would of his own sin: but to give causes of represent him rather as a cruel and God's decrees without himself, is an unfeeling tyrant, than as a most neither agreeable with the primitive merciful, compassionate, and kind nature of the being of God, nor with Creator. Such an opinion is per- the doctrine of the scripture. This fectly repugnant to all our ideas of is sure, that God is not bound to the love, mercy, grace, and com- give us further account of these passion of God.' things, and we are bound not to ask it. Let these two words (as St. Augustin says) answer all; What art thou, O man? Rom. ix. 20. And, O the depth! Rom. xi. 33.”—Comment. 1 Pet. ii. 8.

We neither say nor think that there is the least force in these objections. We know that there is not. All we mean to say is, that it is in the power of the Calvinists to turn against the Arminians their own weapons. Of this the Universalists are so well aware, that, to avoid this difficulty, they deny the eternity of future punishments. But this does not avail them: nothing can do this short of the denial of future punishments altogether, the next step after which would be to go over to Atheism.

If any one ask, Is there then unrighteousness with God? we answer in the words of Dr. Gill," There is nothing but goodness in God, and nothing but goodness comes from him. There is no iniquity in him; nothing evil in his nature, no unrighteousness in any of his ways and works. He is light itself; all purity, holiness, truth, and goodness; and in him is no darkness at all, of sin, error, and ignorance, 1 John i. 5. nor does any thing that is evil come from him. He is not the author of sin, nor does he impel, nor persuade to it, nor tempt with it, but strongly forbids it under pain of his displeasure. Indeed his decree is concerned about it, for it could not be, he not willing it by his per

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"I remember," says Mr. Fuller, "when a boy of about ten years old, I was bathing with a number of other boys near a mill-dam, and the hat of one of my companions falling into the stream, I had the hardihood, without being able to swim, to attempt to recover it. I went so deep that the waters began to run into my mouth, and to heave my feet from the ground. At that instanţ the millers seeing my dauger, set up a loud cry, Get back! get back! get back!' I did so, and that was all.-What the millers said to me, modesty, sobriety, and right reason, say to all such objectors as the above: Get back! get back! get back! You are beyond your depth! It is enough for you to know that God HATH created men and angels, and this notwithstanding he knew what would be the result; that he HATH NOT blotted them out of existence; and that he HATH NOT prevented the propagation of the human race in their falien state. These being FACTS which cannot be disputed, you ought to take it for granted, whether you can under

stand it or not, that they are consistent with righteousness: for the contrary is no other than REPLYING AGAINST GOD.'

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all events. "It is not denied, but that an extrinsic, coactive, and purely natural necessity is incoherent with liberty; yet we positively affirm, that an intrinsic, spontaneous necessity is most connatural to and preservative of human liberty. And that this has been the avowed hypothesis of christians and the

namely, of Clement, Irenæus, Tertullian, Hilary, Epiphanius, Macarius, Basil, Eusebius, Chrysostome, Cyril, Augustine, Prosper, Fulgentius, Beda, Damascene, Anselm, Bernard, Hugo, Lombard, Aquinas, Scotus, Altisiodorensis, Parisiensis, Bonaventure, Henricus à Gandavo, and others, Jansenius, in his Augustinus, tom. iii. lib. vi. cap. 6. &c. has amply and invincibly demonstrated." Gale's Court of the Gentiles, part ii. book iii.

"Whatever objections (continues this powerful Reasoner) may be alleged against an hypothesis, or the meaning of a text of scripture, on the ground of its inconsistency with the divine perfections, yet, in mat-learned in all ages of the church, ters of acknowledged fact, they are inadmissible. If God HATH DONE thus and thus, it is not for us to object that it is inconsistent with his character; but to suspect our own understanding, and to conclude that, if we knew the whole, we should see it to be right.-Paul invariably takes it for granted that whatever God doeth is right: nor will he dispute with any man on a contrary principle, but cuts him short in this manner: Is there unrighteousness with God? God forbid!' It was enough for him that God had said to Moses, I will have mercy on whom I will have mercy!' This, as if he had said, is the FACT. He HATH mercy on whom he will have mercy, and whom he will he HARDENETH.' He knew what would be the heart-risings of the infidel—| Thou wilt say then unto me, Why doth he yet find fault; for who hath resisted his will? But does he attempt to answer this objection? No; he repels it, as Job did: 'He that reproveth God, let him answer it'Nay but, Oman, who art thou that REPLIEST AGAINST GOD? SHALL THE THING FORMED SAY TO HIM THAT FORMED IT, WHY HAST THOU MADE ME THUS?' Rom. ix. 14-20." Essays, p. 254.

4

It is well known that no one could more detest the idea of ascribing the sinfulness of actions to the Divine Being than the late excellent Dr. Williams, and yet he says, "That the divine purpose or plan comprehends all events, is a doctrine which I believe in the fullest sense, and sincerely rejoice in it. I believe there is no act whatever of a free agent, past, present, or to come, which is not comprehended in the divine purpose." Lett. to the Editor of the Theological Review.

With the Bible in our hands we cannot give up the foreordination of

The motive of our Author is good "to justify the ways of God to men." Let this be done; but let it not be done by concealing any part of revealed truth, by endeavouring to deprive it of its mysteriousness, by making improper concessions to its enemies, or by bringing forward their objections to it as unanswerable. Whilst we live under the constant impression that the ETERNAL MAJESTY is infinitely holy, just, and good, and that whatever he does is and must be right, let us equally remember that it is not in the power of such short-sighted and depraved creatures as we are to comprehend "his unsearchable judgments," and to explore his ways which are "past finding out."

LITERARY INTELLIGENCE.

Mr. Ivimey is preparing the third Vol. of his History of the ENGLISH BAPTISTS, of the Denomination from 1700 to 1760. intended to comprise the principal Events He will consider himself obliged to any of his brethren who will assist him with Communications respecting the Ordinations of their Pastors, the Erections of Meeting-houses, the Characters of distinguished Benefactors, &c. &c.

Shortly will be published, by subscription, a Second Book of Original Hymns, containing in number 543. 12mo. By T. Row.

Intelligence, &c.

ORDINATIONS, &c.

April 18, 1821, at ROSS, Herefordshire, the Rev. Benjamin Coombs (late student at Stepney Academy) was set apart to the pastoral office. Mr. Fry of Coleford cominenced with reading and prayer. Mr. Page of Worcester stated the nature of a christian church, and asked the usual questions. Mr. Winterbotham of Shortwood commended the minister and people to God in solemn and fervent prayer. Mr. Waters of Pershore delivered an affectionate and impressive charge from 1 Tim. iv. 16. "Take heed unto thyself," &c. Mr. Drayton of Gloucester gave out suitable hymns. And Mr. Horlick (Independent) of Mitchel Dean concluded the morning service. In the evering, Mr. Williams of Ryeford prayed. Mr. Winterbotham addressed the church from 1 Cor. iv. 1. "Let a man so account of us," &c. And Mr. Penhall of Doward (Independent) concluded. The truly solemn and delightful services of the day were eminently favoured with the divine preMay the devotional feelings then excited never be forgotten, nor suffered to diminish!

sence.

April 20, a Baptist Church of ten members was formed at BIDEFORD, North Devon. Mr. Pulsford of Torrington baptized two persons in the River Torridge, and at eleven preached from John i. 25. Mr. Mitchell of Barnstaple formed the church, and preached from Eph. v. 15;-and at six from Matt. xvi. 18, and Mr. Pulsford administered the Lord's Supper.-Twelve years ago there were not a dozen Baptists in North Devon; and now there are four churches. 1 BRAYFORD, [Q. Beaford?] nine miles south of Barnstaple; November 18, 1817. Engaged, Messrs. Sharp, Bradnich, Humphrey, Collumpton, and Glanville. 2. BARNSTAPLE, Rev. Mr. Mitchell; Nov. 19, 1817. Engaged, the abovementioned ministers. 3. TORRINGTON, Rev. Mr. Pulsford. 4. BiPEFORD, as above.

|

April 22, the Rev. J. Snelgar's Chapel at HAMPSTEAD having been shut up a few weeks for painting and repairs, was reopened on Lord's-day, the 22d of April; when Mr. Snelgar preached two sermons; in the morning from Exodus xx. 24; and in the evening from Proverbs xxvii. 1; three valuable characters, belonging to the church and congregation, having been removed by death during the short period the place was under repair.

May 8, a new Meeting-house, situated in Parker's-row, in the City of GLOUCESTER, was opened for divine worship, and the use of the Baptist church, which has existed for a few years past in that town. The services were as follows.Morning, quarter to eleven, reading and prayer by the Rev. Thomas Waters of Pershore. Sermon, Rev. W. Winterbotham of Horsley from Isaiah lxii. 6, 7. Closed by prayer, Rev. Mr. Franklin. C. H. connexion. Afternoon, quarter to three, reading and prayer, Rev. J. Cousins, King's Stanley. Sermon, Rev, D. Trotman, Tewkesbury, Luke xxiv. 29. Closed by prayer, Rev. B. Coombs of Ross. Evening, six o'clock, reading and prayer, Rev. J. Fry of Coleford. Sermon, Rev. T. Waters of Pershore, Isaiah xl. 9. Closed by prayer, Rev. J. M. Byron, Wesleyan minister of the town. The morning and afternoon services were well attended; and in the evening, the house, 30 feet by 45 within the walls, and three galleries, was completely filled with respectable hear

ers,

The day is spoken of by ministers then present, and by the inhabitants of the town, as one in which they felt peculiar pleasure and satisfaction, and which they indeed testified by a liberal contribution at the doors, in addition to a considerable sum previously subscribed in the city towards discharging the debt which has been incurred in the undertaking.

N.B. It is proper to observe, that this is the first Baptist church that was ever established in Gloucester, and the only meeting-house that has ever been erect,

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