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before his departure, “ Oh !” said he, to a friend who was fitting by his bed, “ how unfit is a death-bed to prepare for death. I can scarce at this time put one thought to another. O! beware of putting off the concerns of eternity till the time of sickness, and the bed of death.” In this manner, while the powers of articulation remained, did the good man employ his latest breath in the work of God. Quietly waiting his dismission from the earthly tabernacle, he entered on Sabbath morning, Nov. 2, 1800, we doubt not, into that reft above, of which the Sabbathis below are types; and for which the facred exercises of these days, had, to him, for many years, been a delightful preparation. “I have known hiin,” says a neighbouring minister who preached the Lord's day after his death, to his congregation from Heb. xiii. 7:“ I have known him about 33 years, and during all that time, have beheld and observed the same modest, meek and unassuming mind ; exemplary in a moft fincere regard for religion; leading him to act on all occafions, as one of the children of light, and a genuine disciple of Christ.”

His bereaved church will long and affectionately cherish the memory of their worthy paitor, who had the spiritual Tule over them, and spake to them the word of God. They will study to follow his faith, considering the end of his conversation. They will be comforted by recollecting that the Great Shepherd lives; and that his bowels of sympathy move in their behalf. They will earnestly, and unitedly present their supplications and prayers to Him, that He may send them another paftor according to his own heart, anointed with the same Spirit, to feed them, and to lead them in the way to future blessedness.

The following beautiful description, by Goldsmith, is almost in every word literally applicable to our deceased brother. Let the verses be repeated to one of his congregațion, the plainest shepherd who tends his Hock on the Cheviot hills, and he will instantly say, “ That poetry is made on our late minifter."

“ Near yonder copse, where once the garden smil'd,
And still where many a garden-flower grows wild,
There, where a few torn shrubs the place disclofe,
The village preacher's modest manfion rose.
A man he was, to all the country dear,
And passing rich with forty pounds a year.
Remote from town he ran his godly race,
Nor e'er had chang'd, nor wish'd to change, his place.


Unskilful he to fawn, or seek for pow'r,
By do&rines fashioned to the varying hour.
Far other aims his heart had learned to prize,
More bent to raise the wretched, than to rise.
His house was known to all the vagrant traiv,
He chid their wand'ring, but reliev'd their pain.
Thus to relieve the wretched was his pride,
And even his failings lean’d to virtue's fide.
But in his duty, prompt at every call,
He watch'd, and wept, he pray'd, and felt for all.
And as a bird each fond endearment tries
To tempt its new Medgid offspring to the skies ;
He tried each art, reprov'd each dull delay,
Allur'd to brighter worlds, and led the way.
At Church, with meek and ninaffected grace,
His looks adornd the venerable place.
Truth from his lips prevail'd with double sway,
And fools who come to scuff, remain'd to pray.
The service past, around the pious man,
With ready zeal each honelt rustic ran;
E'en children follow'd with endearing wile,
And pluck'd his gown, to share the good man's finile.
His ready smile a parent's warmth express’d,
Their welfare pleas'd him, and their cares distress’d,
To them his heart, his love, his griefs were givin,
But all his serio's thoughts had relt in heav'n.
As some tall cliff that lifts its awful form,
Swells from the vale, and midway leaves the storm;
Though round its breast the rolling clouds are spread,
Eternal sunshine settles on its head."


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[See Evangelical Magazine for February last, p. 56 ]

HAVE very seriously reflected upon the subject of our

I as

tents of your letters. I am constrained to write to you again, not only from a sense of duty as your paftor, but from love to your immortal soul.

It appears to me that your departure from the truth, with reference to the essential divinity of the Son of God, has arisen from your attending more to the voice of reason than to the voice of divine revelation. Instead of receiving what the Lord condescended to reveal, you are disposed to ask, How can these things be?

I can but consider it a dangerous sentiment when I hear you say, you " Believe that Jesus Christ has no glory, but what he received, and that the same lionour might have been conferred on any other creature, had it been the will of the Divine Father," which you appear to ground on Col. i. 19. “It pleased the Father that in him should all fulness dwell.” Perhaps, if you more seriously and attentively consider that text, it will appear that Paul does not there speak of the fulness of the godhead, but of that inexhauftible fulness of spiritual blessings, from which all God's people are constantly supplied. “ Of his fulness have all we received, and grace for grace."'* But supposing this text to refer to the fulness of the godhead, it can only prove, that it was the pleasure of the Father, that this fúlness should reside in Chrift's human nature, which is what I by no means deny. I observe also with grief, that you do not always treat the subject so seriously as it ought to be treated. When you say, “ You have no right to set up the blessed Redeemer as the true God ;” and when you are 1peaking of the Holy Spirit as a person, you say, “ As you and others are pleased to call him.” My dear friend, I would humbly implore divine instruction, while I consider the subject, and I desire to speak of Jesus, and the Holy Spirit, as they are revealed in the sacred word of God.

In my former letter I mentioned fome of the names by which Christ is called, and some of those divine perfections, which, it appears to me are ascribed to him in Scripture. I beseech you again to compare what I have written with the oracles of truth.

You observe that the eternal Father is represented as the only wise God, which is readily granted. You conclude, therefore, that the Son of God inust be inferior. I alk, does not the Son of God bear the same character to denote his equality? I entreat you carefully to read, and consider the 2ith and 25th verses of Jude's short epistle; the words follow: “ Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy ; To the only wilė God our Saviour, be glory and majesty, dominion and power, now. and ever, Amen." I readily acknowledge that I have been used to contider the Apostle as speaking of our glorious Immanuel ; and here I would seriously propose a few questions for your consideration. First, Who is it that is able, and does actually keep John i, 16.

+ Rom. xvi. 17.


believers from finally falling ?--Is it not Jesus Christ ?Does not the Apostle speak of him when he says, “ I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day!!* Has not this glorious person said, “ My grace is sufficient for thee, my strength is made perfect in weakness?” Paul gloried in his infirmities, that the power of Christ might rest upon him.f I conclude, therefore, that Jesus, who saves to the uttermoft, is he who is able to keep us from falling

I aik again, who will present the church faultless before the glorious presence of Jehovah with exceeding joy? Will not Jesus Christ? He loved his people, and gave himself for them, “ That he might present to himself a glorious church, not having spot or wrinkle, or any such thing ; but that it should be holy and without blemish.”[ Again Christ reconciled his chosen to God, in the body of his flesh thro' death,“ To present them holy and unblameable, and unreprovable in his fight."'$

I ask, once more, who is the Saviour of them that believe ? Surely it is Jefus : “ Neither is there salvation in any other.”! Observe, Jude speaks of the only wise God our Saviour." Are not glory and majesty, dominion and power, due to Christ? Read the following texts. " To him be glory and domi. nion for ever and ever.”I “For we were eye-witnesses of his inajesty."$$" Worthy is the Lamb that was slain, to receive power and riches, and wisdom, and strength, and honour, and glory, and blessing-blessing, honour, glory and power, be unto him that fitteth upon the throne, and unto the Lamb for ever and ever.”|||| For these reasons I conclude the above paffage to be applicable to the Son of God.

I have been in the country, which has prevented my writing before ; but if you have any thing to communicate before the Church Meeting, which will be on next Monday, if the Lord permit, I shall be glad to hear from you.

I remain,
With sincere concern for your soul's eternal welfare,

your faithful Paftor, Dec. 14, 1799.


2 Tim. i. 12. + 2 Cor. xii. 9. | Ephes. v. 27. Col. i. 22. # Ads iv. 12. Rev. i. 6. $$ 2 Peter, i. 16. II Rev. v. 12, 13.



VILLAGE DIALOGUES. DIALOGUE III. The Farmer goes into Thomas's Cottage,

and waits till he comes home to dinner-After some conver-, fation with the IVife and Family, Thomas comes in.

H, master! are you come into our poor cottage ?

Farmer. Yes; for I was afraid to stand in the field, because of the gout

T. Well, thank God, by his blessing on my health, I am able to get bread for myself and my poor family too ; for I know nothing of the gout.

Thomas's IVife. My dear, see what a nice Haslet mafter has fent us. I have not boiled any bacon with the potatoes, for I am going to fry a bit of Matter's kind present.

F. Why, we kill'd a pig yefterday, and I lent Sam with a little that you might taste of it.

T. Thank you master, a thousand times; for a little fresh meat is very reliable to a hard working family. [The dinner is prepared.]

Betty. Come, Billy, my dear, leave your loom, it is your turn to alk a blessing. [ They all stand up.] Billy. By the bounty alone of our Saviour we live,

Ador'd be his name for the food we receive :
But, О may our spirits be graciously led

To feed on himself-He is heavenly bread. F. There's a good boy ; I wilh I had taught my girls a few such good things. 'But, Thomas, while you eat your dinner, you are to tell me about changing your religion.

T. Well then, matter, I'll tell you as near as I can, how, as I said, religion chang'd me.-My father, you know, was a poor working man, and died of a consumption; and then my mother went to the workhouse with two children. I was the oldest of them, and was put out apprentice to one old James Gripc, who used to work me morning, noon, and night, and half starved me ; and his wife Margery, was worse than he. So I ran away from them, and went to the Justice about them; and his Worship questioned me very hard, but got me a better place at farmer Thrifty's, where I had plenty of work, but good victuals and drink : but the farmer was all for the world, and many of the family were desperate wicked ; and as I grew up, I wonder they did not


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