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cay, which has long been withering all the beauty of your profession, and at last left little more than a shadow of your former self? It may be, you do not now hold the truths of the Gospel in their full and genuine extent, or you may have learnt to pervert them to purposes of licentiousness. Or, supposing your notions remain correct, they are now, perhaps, little more than a matter of speculation. Their life and power

re gone. And what has been the gradual effect of this change on the state of your heart, and on your conduct? Let conscience testify whether your dispositions are as holy as they once were, and whether your conduct is as consistent and spiritual. It is true, you may confess your sinfulness, and state many truths concerning the imperfection of the best characters. But is not this now become a sort of excuse for sin And does it not supply the place of exertion, and watchfulness, and mortification ? The active Chris

tian, indeed, makes similar acknow

ledgments; but then he cannot be easy under the sense of remaining corruption: he loathes it as the most painful disease, and labours to gain a growing victory over it. You, on on the other hand, can remain indolent, dull, and formal: your confessions are rather intended to prove your orthodoxy, and obtain aplause, than to express real humiF. Consider, then, “from whence thou hast fallen, and be zealous, and repent.” Separate from your secret sins. Enter on a new course of prayer and self-examination. Humble yourselves under the mighty hand of God. Pray for the Holy Spirit of God to return to your heart. Your decline began in your closet : 3. recovery must begin there too. member, “if you watch not, Christ will come upon you as a thief, and you shall not know what hour he will come upon you.” Begin then again to run the race set before you. Let a sense of your past miscarriages humble you in the

dust, and lead you to quicken your pace for the time to come. Thus you may hope that God will at length “restore to you the joys of his salvation,” that he will “heal your backslidings, and love you freely.” III. Young and inexperienced Christians may learn, from what has been said, how much is before them. The danger of their state arises very much from their being, when they least suspect it, “wise in their own conceit.” It is most important for them to remember, that they are to be learners all their life; that at present they are only entering on the race, and know scarcely .# thing of its real nature and difficulties; that the prime grace of Christianity is genuine lowliness and humiliation of soul; and that there is no more certain way of hindering themselves in their course, than to imagine that they have already conpleted it. Let, then, the young Christian keep his eye on the character of the Apostle Paul. Let him “count all things but loss for the excellency of the knowledge of Christ;” let him make it his first concern, “to be found in Christ, not having his own righteousness, which is of the law, but that which is of the faith of Christ, the righteousness which is of God by faith.” In the strength of that Saviour, to whom he will thus be united, let him then fix his whole soul, like the racer in the Olympic games, on go; in faith, love, and obedience; as thus let him eagerly “reach forth unto the things that are before,” resolving to prefer to every other pursuit, that of the “prize of his high calling in Christ Jesus.” IV. Lastly, The advanced Christian may derive, from what has been offered, some useful reflections. 1st. How excellent and efficacious is real Christianity t—What other system can pretend to put a man on that ardent pursuit of holiness which has been described What a solid foundation does it also la for humility It is vital Christianity alone, which makes this grace to be a point of the first moment in the disposition of fallen man; and it is vital Christianity alone, which can produce it: for, as we have seen, while it holds out to the believer every encouragement, and bestows on him the most exalted privileges, it still keeps him lowly in his own eyes; ever sensible of his great imperfection, ever intent on higher measures of obedience, ever dissatisfied with himself, and ever, panting after the perfection of holiness in a glorious resurrection. 2d. How essential are the doctrines of grace to the promotion of Christian duties 1—No man would couiend for these doctrines as matters of opinion merely. The reason, wh Christians contend for the fundamental truths of original sin, salvation by grace, justification by faith alone, illumination and strength by the influences of the Holy Ghost; in a word, for “eternal life being the gift of God through Jesus Christ our Lord,” is this, that without the belief of these truths there can be no real godliness. It is only by receiving these truths cordially, through the teaching of the Holy Spirit, and acting upon them continually, that a mala can enter on the race to heawen, or press forward in it, or reach at length eternal glory. 3d. How obvious a duty is tendernets and forbearance to others 1—As we are still in perfect, there will be failings in the best of men; and differences of opinion, and evils of Various kiuds, will spring up. Let the Christian thea be tender-hearted ; forgiving injuries, forgetting proVocations, “ bearing all things, believing all things, hoping aii things, enduring all things.” Espe“Ally, “if any man be overtaken in *fault, let them which are spiritual *store such an one in the spirit of meekness, considering themselves, lost they also be tempted.” Gal. vi.1. Finally, How delightful will hea** –Let us think on the glory, the bliss, the company, the employ*nts of that divine abode, which is * prize of our high calling! Let **n consider what a short space

there is between us and all this blessedness. Let us. “ count the sufferings of this present life not worthy to be compared with the gloy which shall be revealed in us!" Let us be “ looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ l” Let the thoughts of heaven warm and animate our hearts as we run the heavenly race! Let the prospects of glory be our “song in the house of our pilgrimage " Let our faith be fixed on Christ, our “great high-priest, who is over the house of God;” and who, as “the forerunner, has for us entered within the veil.” And ket us be assured, that, when “Christ, who is our life, shall appear, thea . shall we also appear with him in glory;” and there for ever sing, “ Unto him that loved us, and washedus from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Aunen.”

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To the Editor of the Christian Observer.

A friend of mine, who was some weeks since presented to a living, has put a question to me, which I think you so much better qualified to answer than I am, that I resolve to turn it over to you. His query is this: “In what degree ought a minister, appointed to a cure where

the peculiar doctrines of Christianity

have been either wholly neglected, or negligently suated, by the preceding minister, to bring these doctrines at once before his andience Shouki his ministry commence with broadly stating his difference of opinion with some of his brethren; and earnestly inculcating the doctrines of justification by faith alone, conversion by the Spirit of God, the freeness of divine grace, and the practical consequences which flow from these doctrines: or should he begin by stating the points on which he and his new flock are speculatively agreed, and endeavouring to cou

*ince them of their guilt upon their *wn avowed principles?” I earnestly beg a speedy reply to this . tion, and trust that you yourself, or some of your many able correspondents, will turn their attention seri

ously to it. 1 am, &c. NASCITUR. -

To the Editor of the ChristianObserver.

I hope you will allow me to inform your correspondent (who, under the signature of John, has been pleased to notice my two last letters), that the words he particularly quotes were not mine, and that I must cordially agree with him in thinking there is no time in which, nor any persons to whom, the fulness of the grace which is in Christ ought not to be preached. The ministers of the Gospel dispensation have no occasion for a veil; “ having such a trust, they may use great plainness of speech.” I deprecate the infusion of Pelagianism in their ministry; but I must also lament the prevalence of a doctrine which unnerves those promises which are the strength of exhor‘tation, and reduces them to the sole intention of comfort, by making them absolute; a doctrine which teaches that every divine communication is equally free and unconditional with the first preventing #. and that every gift is bestowed in the same sovereign manner as that primary and fundamental one of a Redeemer. I am aware that the alteration made in my first letter (inserted in your Number for October) has given some real occasion for the well'meant reproof I have received. Several lines being added by an unknown friend, in fact obliterated my main design, which was, not to object to the time, but to the things (however blended with substantial truth) which are frequently spoken to awakened minds. These (viz. the doctrines I have above cited), however dignified with the name of Gospel, I consider hindrances be

come to him.

cause I consider them to be untrue; and therefore judge their being “ accompanied by the most pointed and impressive exhortations,” will only form contradictory premises, which can never produce satisfactory and vigorous conclusions. What I have now written is meant as explanatory of my first letter. As to the second (in your Number for February), I persuade myself a candid revision will convince my jealous friend that I intend nothing contrary “to the tenor of Scripture,” or opposed “ to the practice of the Apostles.” ** Permit me to conclude with stating the simple fact, as I apprehend it. The coming to Christ is the immediate duty of every man who hears the Gospel, whatever be his moral situation: yet the act of coming is not salvation, though it be the means of obtaining it. Our coming must be continued, till we “abide in him;” or, as St. Peter expresses it, are “built up in him.” Every sacrifice of prayer and praise must be brought to Him as our great high priest, by whom they are presented and made acceptable to God. But as King in Zion, he demands sacrifices, which, in proportion as we remain attached to the world, and to ourselves, are difficult to bring; yet if we refuse them, we no longer come to Christ, i. e. we cannot find access to him. In this state, his power and grace may fitly be urged to induce our compliance, but in no case to supersede it. It will not then do to be told, that since we have come to him, we may conclude that we are safe. He is the Saviour of all who obey him ; and it is certain those, who know him most, as they will love him best, will find his every command easy; but we learn to know him only by continuing to “If ye continue in my word” (said the Saviour himself to those Jews who believed on

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To the Editor of the Christian Observer.

I have to thank you for the honour you have done me in the insertion of a letter received from the Rev. Dr. Knapp: a copy of this letter was forwarded to you by some friend at present unknown to me. It would, perhaps, be interesting to the readers of your respectable Miscellany, to know my reasons for writing, and the tenor of my letter to the professor at Halle. In the early part of the year 1801, I had made some considerable preparation for an improved edition of the Hebrew translation of the New Testament first completed, and published, by Dr. Hutter, of Nuremburg, 1599; and in order to this, I had recourse to several public and private libraries in search of Hebrew translations of the books of the New Testament, and availed myself of the use of several, printed and manuscript. On a comparison of these, I soon discovered, what I had before anticipated, viz. the imperfection of Hutter's text, especially in the Apostolic Epistles. I found that Hutter inserted the apostolical quotations in the original Hebrew, and not according to the Greek;—a plan not pursued in other versions of the New Testament, not even in the Syriac, the most ancient extant. folio my design to the celebrated Dr. Knapp, the successor of Callenburg, in whose time many books were printed at the Jewish Institute for promoting Christianity among the Jews. There is a brief account of the rise and design of this Institute inserted at the end of a book entitled “The Life of R. Solomon Duitch, a learned Jew, and his Conversion to Christianity”.” I

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included a specimen of my improved translation from the #. to the Hebrews, mentioned with approbation in Dr. Knapp's letter, to which I refer. In May, 1802, I received a small packet from Halle, containing the aforesaid letter, and several books, in the form of tracts, printed at their press—viz. two copies of St. Luke's Gospel; one without points; the other with points, and a comment in rabbinical Hebrew written by a convert; also a Hebrew translation of the Epistle to the Hebrews, and a catalogue of religious tracts, printed at theinstitute for their missionaries in various parts of the East, including, not only Hebrew, but various other oriental tongues. Encouraged by Dr. Knapp's approbation, I pursued my design, thank God, with singular ease and facility, to the completion of the four Gospels, and the Epistle to the Hebrews; in which I flatter myself I have succeeded, in a clear and perspicuous manner, in interpreting a considerable part of the New Testament in the style and language of the Old Testament. Of the Acts of the Apostles, and most of the Epistles, I know of no other Hebrew versions extant, than Hutter's, and the Travancore Hebrew version, now supplied by Dr. Buchanan, and in his collection here in Cambridge. It is a happy circumstance that we are in possession of the latter, the utility of which will most advantageously discover itself where most wanted, in the completion of the New Testament in the Hebrew language. I am at present fully occupied in completing the transcript of the Travancore version, in order to its being forwarded to the London Society, who have communicated to the Christian public their design

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Youk Review of Ireland's Lectures to the King’s Scholars at Westminster,” shews it to be a learned and elaborate work. . How far it is adapted to promote the religions knowledge and practical piety of those youths, which is doubtless a most important object, I am not qualified to judge, not having seen the book. But from your account, something further is highly desirable, and is to be expected from the learned lecturer. My chief object in writing at present is, to make inquiry of you, or some of your correspondents, concerning another religious publication, which appeared some years ago, intended for the benefit of the same class of

oung men, though of a different {. being chiefly devotional. The title is, “ Sacred Exercises, in four Books, compiled for the Use of Places of Education, particularly Westminster School.” On seeing the work advertised, as having come to a sirth edition, in 1792, I purchased it for the use of some young gentlemen whom I then had under my care. But on inspecting it, I found myself greatly disappointed; and the more so, when I saw that it was dedicated to “Zachary, Lord Bishop of liochester:” I suppose that eminent prelate, Pearce. It is drawn up in so singular a manner, that I knew not how to make use of it, and I am at a loss to describe it. The general method is confused. The lessons are made up partly of Scripture passages, oddly tacked together, and partly of sentences from other books, without any references to either. Some of them are, what the author calls “ Poetical Lessons,” without rhyme or reason, especially Book iv. which (without any visible propriety) is enti

tled Eternity. The Prayers and Collects, though some of them contain excellent sentiments and expressions, yet consist of a strange mixture; and it is hard to say on what system of divinity the whole is sounded ; some things appearing orthodox, and others quite the reverse”. From the number of editions which it has passed through, it should seem to have acquired considerable reputation; and yet it appears to me the strangest medley that I ever met with. Indeed, the compiler himself seems to be aware of such imperfections as he knew not how to remedy. For he says, in his long preface, p. 3, “ The compiler would have great reason to esteem himself very happy, if he had been in any degree able to perform what is his little share of the following papers, answerably to the dignity and majesty of the subject. But as it is, he can only wish, it had been in his power, to have better supported them.” And again, p. 5, This desideratum, viz. of Lord Bacon, might be supplied by a work of the following kind; supposing it (what is, indeed, very far from being the present case) to be drawn up with sufficient abilities.” I feel a great curiosity, sir, to know who this very modest author was ; whether this book is in actual use in Westminster School; and in what manner it is used: and I submit it to any judicious person acquainted with the work, whether it might not be greatly amended, or recomposed, with great advantage both in respect to language and

sentiment. , QUERO

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* “Let us, after the example of Pe. ter, labour most abundantly to make “atene. ment for our sins.”—Ought the Westminster Scholars to be taught such doctrine as

this? Let Dr. Ireland answer. :

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