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him in his industry, if not in his learning; shake off all laziness and sloth; do not embody and enervate your souls by idleness and base negfect; do not emasculate them and turn them into flesh by drowsiness or vain pleasures. Imitate his temperance, his patience, his fortitude, his candour and ingenuousness, his holiness and righteousness, his faith and love, his charity and humility, his self-denial and true self-resignation to the will of God; in a word, all those christian virtues which lived in him, let them live in us for ever. Let us die to the world, as he did, before we die: let us separate our souls from our bodies and all bodily things, before the time of our departure and separation come. Let us take an especial heed lest we suffer this lower and earthly world; lest we be drawn forcibly into its embraces, and so held from rising aloft: but let us turn up our minds continually to heaven, and earnestly desire to suffer God; to be mightily and strongly attracted by him from all earthly and sensible delights to an admiration and love of his everlasting beauty and goodness. Let us labour to be so well acquainted with him, and all things of the higher world, and so much disengaged in our affections from this and all that is in it, that when we come to go out of this world, we may never look back and say, O what goodly things do I leave! what a brave world am I snatched from! would I might but live a little longer there! Let us get our hearts so crucified to the world, that it may be an easy thing to us to shake hands with, and bid a farewell to, our friends (the dearest things we have) our lands, houses, goods, and whatsoever is valuable in our eyes. Let us use the world as though we used it not: let us die daily, as our dear friend did; and so it was easy to him to die at last. Die did I say shall I use that word, or rather he is flown away, his soul hath got loose, and now feels her wings; or he hath changed his habitation, he is gone into the other world, as Abraham went out of Ur into Canaan; or he hath taken his journey into another country a little before his body? He hath left his body behind him awhile to take a sleep in the dust, and when it awakes at the resurrection, it shall follow also to the same place. Then shall it be inade a spiritual body, then shall it

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have wings given to it also and be lovingly married again to the soul, never any more to suffer any separation. And at that time we shall all meet with our dear father and friend again, who now are here remaining crying out, O my father, my father, &c. Then shall all tears be wiped away from our eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: then we shall not need such a light as he was; for there is no night there, and they need no candle, neither light of the sun; for the Lord God giveth them light, and they shall reign for ever and ever. Amen."

C.

To the Editor of the Christian Observer. UNDERSTANDING that it is not inconsis tent with the plan of your publication, sometimes to admit extracts from works already in print, if the subject is interesting, and the book not very recent or commonly read, I venture to point out to your notice a passage in the early part of the life of that eminent philosopher and christian the Honourable Robert Boyle. It is his own account of the means by which his mind was awakened to earnestness in religion. The occurrences here related appear to have happened before he had completed the sixteenth year of his age; but his genius and judgment were probably mature beyond his years, and his nar ration of these circumstances, in the memoirs of himself, under the name of Philaretus, was manifestly of a much later date; when time and reflection enabled him to look back on the past impressions with all the natural sobriety of his reason. It may be useful also to remark, that his feelings did not preclude rational enquiry into the evidences of revelation. His statement shews that they stimulated him to diligent examination of the grounds of that faith which he professed, and which his future life so brightly adorned. Quaintness of conceit, it should be remembered, was a prevalent fashion among even the best writers at the period when this memoir was composed. Milton himself did not escape the contagion. And imagery, which the present refinement of manners and taste would reject as low, was then estimated by

its sterling worth in conveying ideas rather than by its polish.

E. V.

"During Philaretus's residence at Geneva, there happened to him an accident which he always used to mention as the considerablest of his whole life. To frame a right apprehension of this you must understand, that though his inclinations were ever virtuous, and his life free from scandal and inoffensive, yet had the piety he was master of already so diverted him from aspiring unto more, that Christ, who long had lain asleep in his conscience (as he once did in the ship) must now, as then, be waked by a storm. For at a time which (being the very heat of summer) promised nothing less, about the dead of night that adds most terror to such accidents, Philaretus was suddenly waked in a fright with such loud claps of thunder, (which are oftentimes very terrible in those hot climates and seasons) that he thought the earth would owe an ague to the air; and every clap was both preceded and attended with flashes of lightning so frequent and so dazzling, that Philaretus began to imagine them the sallies of that fire that must consume the world. The long continuance of that dismal tempest, where the winds were so loud, as almost drowned the noise of the very thunder, and the showers so hideous as almost quenched the lightning ere it could reach his eyes, confirmed Philaretus in his apprehensions of the day of judgment being at hand. Whereupon the consideration of his unpreparedness to welcome it, and the hideousness of being surprised by it in an unfit condition, made him resolve and vow, that if his fears were that night disappointed, all his further additions to his life should be more religiously and watch fully employed. The morning came, and a serener cloudless sky returned, when he ratified his determination so solemnly, that from that day he dated his conversion, renewing, now he was past danger, the vow he had made whilst he believed himself to be in it; that though his fear was (and he blushed it was so) the occasion of his resolution of amendment, yet at least he might not owe his more deliberate consecration of himself to piety to any less noble motive than that of its own excellence.

"Thus had this happy storm an o

peration upon Philaretus, resembling that it had upon the ground; for the thunder did but terrify, and blasted not; but with it fell such kind and genial showers, as watered his parched and almost withered graces, and reviving their greenness, soon rendered them both flourishing and fruitful. And though his boiling youth did often very earnestly solicit to be employed in those culpable delights that are usual in, and seem so proper for that season, and have repentance adjourned till old age; yet did its importunities meet ever with denials; Philaretus ever esteeming that piety was to be embraced not so much to gain heaven, as to serve God with. And I remember, that being once in company with a crew of mad young fellows, when one of then was saying to him, what a fine thing it were if men could sin securely all their life-time, by being sure of leisure to repent upon their death beds; Philaretus presently replied, that truly for his part he should not like sinning, though on those terms, and would not all that while deprive himself of the satisfaction of serving God, to enjoy so many years fruition of the world. In effect it is strange that men should take it for an inducement to an action, that they are confident that they shall repent of it. But Philaretus himself having sufficiently discoursed that point of early piety in the sixth treatise of his Christian Gentleman, I shall at present only add to the arguments you may find there alleged, that he used to say, that it was a kind of meanness in devotion to consider the very joys of the other life more as a condition than a recompense. But (as when in summer we take up our grass-horses into the stable, and give them store of oats, it is a sign that we mean to travel them) our Philaretus soon after he had received this new strength, found a new weight to support; for, spending some of the spring in a visit to Chambery, the chief town of Savoy; Aix, famed for its baths; Grenoble, the head town of Dauphiné, and residence of a parliament; his curiosity at last led him to those wild mountains, where the first and chiefest of the Carthusian abbies does stand seated; where the devil, taking advantage of that deep raving melancholy, so sad a place, his humour, and the strange stories and pic

To the Editor of the Christian Observer.
IN l'Histoire des Juifs, by Mr. Bas-
age, I have lately met with two pas-
ticism I ventured to send you on
which tend to illustrate the cri-
sages,
1 Cor. xi. 4. &c. (Christ. Observ. for
February last, p. 70.) As you pro-
bably may think a reference to them
worth insertion, I transcribe them for

your use.

"Lors qu'ils sont a la synagogue pour faire leurs devotions ils prennent un voile carré avec les cordons et les houpes; et ce'st ce voile quarré qu'on appelle le Taled, ou manteau; les uns le tournent autour du cou, et les autres s'en couvrent la tête. Cette derniere coutume est la plus generale.” Tome iii. livre v. p. 751. Rotterdam 1707. This is part of a description of their present customs.

The second is a quotation from a very infamous book: it however contains a reference to ancient usage; for speaking of the priests in the days of Christ, it says, "C'etoit la coutume de se voiler en leur presence." Tom. 3. liv. 4. p. 420.

tures he found there of Bruno, the that cares not to examine whether or father of that order, suggested such no it be so*." strange and hideous thoughts, and such distracting doubts of some of the fundamentals of christianity, that, though his looks did little betray his thoughts, nothing but the forbiddenness of self-dispatch hindered his acting it. But after a tedious languishment of many months in this tedious perplexity, at last it pleased God, one day he had received the sacrament, to restore unto him the withdrawn sense of his favour. But though since then Philaretus ever looked upon these impious suggestions, rather as temptations to be suppressed than doubts to be resolved; yet never after did these fleeting clouds cease now and then to darken the clearest serenity of his quiet; which made him often say, that injections of this nature were such a disease to his faith as the toothache is to the body; for though it is not mortal, it is very troublesome. And, however, as all things work to gether to them that love God, Philaretus derived from this anxiety the advantage of groundedness in his religion; for the perplexity his doubts created, obliged him, to remove them, to be seriously inquisitive of the truth of the very fundamentals of christianity, and to hear what both Turks, and Jews, and the chief sects of Christians could allege for their several opinions; that so, though he believed more than he could comprehend, he might not believe more than he could prove; and not owe the stedfastness of his faith to so poor a cause as the ignorance of what might be objected against it. He said, (speaking of those persons that want not means to enquire, and abilities to judge) that it was not a greater happiness to inherit a good religion, than it was a fault to have it only by inheritance; and think it the best because it is generally embraced, rather than embrace it because we know it to be the best; That though we cannot always give a reason for what we believe, we should be ever able to give a reason why we believe it. That it is the greatest of follies to neglect any diligence, that may prevent the being mistaken, where it is the greatest of miseries to be deceived: That how dear soever things taken up on the score are sold, there is nothing worse taken trust than religion; in which he deserves not to meet with the true one,

up.

A. A.

For the Christian Observer.

ZECHARIAH, CHAP. IV. AND REV. XI.

THE prophet Zechariah was sent to the Jews, lately returned from the Babylonian captivity, with words of exhortation and encouragement.

The visions he records in the first four and in the sixth chapters, declare the certain restoration of their civil and ecclesiastical state, which was closely connected with the great promise to the house of David, that "the Messiah should be a king and priest on his throne," (Psalm cx. 4.) of whom all antecedent priests and rulers in Israel were types and forerunners. Joshua the high priest, and the heads of the captivity, (as the Rabbins call them,) are said, chap. iii. 8. to be

men wondered at, or men of wonder," but the word signifies not only a wonder but also a sign or a type; upon

* Boyle's Works, 6 vols. 4to. London, 1772. Vol. 1st. p. xxi.

they were typical men," as Bishop Chandler translates the phrase.

The Jewish nation was appointed of God to be a light of the world, and seems, in the chapter under consideration, to be represented by the golden candlestick, to which the two olivetrees ministered oil. The judicious Mr. Lowth understands here by these olive-trees (called, ver. 14th," The two anointed ones," the kingdom and the priesthood; and so, chap. vi. 15. he says, "The kingdom (or regal power) and priesthood being joined in the same person, there shall be no more clashing of jurisdiction between those two offices, represented • by the two olive-trees.”

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I make this statement for the purpose of submitting to you the fight which, I think, it casts on what is prophesied in the eleventh chapter of the Revelation concerning the two witnesses, who are there said to be "the two olive-trees," referring, as I apprehend, to this passage in Zechariah. The civil and ecclesiastical functions may be termed witnesses of God ("my witnesses,") inasmuch as from the beginning they are of divine appointment, and they prefigure, and testify of him, whose priesthood "is unchangeable," and whose "kingdom endureth for ever." During the patriarchal state, these functions were united in the first born of the eldest house of a family or tribe, till the settlement of the Levitical economy, when the priesthood was fixed in the family of Aaron. But to return. These witnesses are said to be "clothed in sackcloth," contrary to what might have been expected under the christian dispensation; for it is during the period of the church's abode in the wilderness (a period yet unexpired) that this state of abasement and humiliation, not of the men, but of the offices, is predicted. They are however yet styled " the two candlesticks standing before the God of the earth"-lights of the world, figures of him who is to come, offices of the anointed one; and though debased by human wickedness, or disfigured by human infirmity, they may not be injured with impunity (see ver. v.). They have received power, which the event has proved, "to shut heaven that it rain not:" i. e. they have in some countries for ages deprived the people of the word of God and its public ministration; and they have CHRIST. OBSERV. No. 31.

by wars poured forth the blood of nations, or in prophetic language, "turned the waters into blood." These calamities, as permitted by God, are righteous chastisements of a guilty world, though the immediate authors are responsible to him for the use of their delegated powers: yet the worst administration of civil and ecclesiastical authority will be found preferable to their total extinction, prefigured by the death of the two witnesses, who had more or less restrained the wickedness of the earth, (ver. 10.). This death, I apprehend, indicates, what may properly be termed, in the full and ultimate sense of the prophecies, the reign of Anti-christ-successful opposition to the offices of the anointed one. This period is short, "three prophetic days and an half," (I think it synchronises with the reign of the ten horns who “receive power as kings one hour with the beast.") The revival of the witnesses, and their assumption to heaven, I take to be what may not improperly be termed, the glorification of those offices in the person of the Messiah, which event is immediately announced by the trumpet of the seventh angel, and celebrated by the anthems of heaven. C. L.

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COUNTERPART TO THE REMARKS ON MI

NISTERIAL FAITHFULNESS, DRAWN FROM THE EXAMPLE OF JOHN THE BAPTIST. To the Editor of the Christian Observer. In a former paper (No. for May, p. 270), I troubled you with some Remarks on the Nature of Ministerial Faithfulness, drawn from the example of John the Baptist, and I promised to add a few observations applicable to the case of hearers.

We repair to Church, let it be supposed, expecting to be entertained by an oratorical sermon, or wishing to hear some doctrinal point satisfactorily stated and discussed; but the preacher disappoints us by a plain and pointed censure of some particular vice. Now may not this be a vice to which we are subject? May hot the very disappointment which we feel be an indication of our resting too much in general truths? Like the hearers of John the Baptist, we love' to be instructed on any subject rather than that of our own individual faults, and like them we are displeased with

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the preacher because he fails to satisfy our curiosity, to confirm our prejudices, to amuse our fancy, and to gratify our taste. Many persons seem to imagine that a disposition merely to attend the preaching of the gospel, is a sufficient evidence of a religious state. They do not consider that the motives which produce the crowded congregations of modern times, may be no better than those which led one multitude to follow John the Baptist into the wilderness, and another multitude to gather round our Saviour when he preached his sermon on the .mount. Bring forth," said John, "fruits meet for repentance." Not every one that saith unto me, Lord, Lord, (said our Saviour) shall enter into the kingdom of heaven, but he that doeth the will of my father which is in heaven." Novelty of every kind is almost sure to entertain. The fame (of a new preacher of repentance drew soldiers and publicans, as well as pharisees, into the desert, and He "to whom the spirit was given without measure," He who was pre-eminently holy, harmless, and undefiled," was eagerly followed by many of the profane, and was welcomed with general hosannahs as he entered into Jerusalem; a city distinguished for shedding the blood of the prophets, and now about to fill up the measure of its guilt.

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have been offended with John the Baptist, if you had been one of the multitude which went to hear him; for he would have warned you of that very fault of which you cannot bear to be admonished. Are you a proud person? He would have exhorted you to beware of that sin of pride with which you are possessed. Are you luxurious and intemperate? Put away, he would have cried, that sloth and self-indulgence: rise early: be temperate in all things. Are you expensive and ostentatious? Reduce, he would have said, that splendour in your equipage, and that unbecoming finery in your dress. Are you violent in your temper? Lay aside, he would have said, these sinful passions. "Keep thy tongue as with a bridle."-"He that answereth a matter before he heareth it, it is folly and shame unto him." Are you peevish and discontented, and, though blest with much prosperity, apt to complain of some little circumstance in your lot? Fret not, he would have said, because a servant has disobeyed you; because a friend seems to have neglected you; because some one has spread a story to your prejudice: Grieve not because taxes are high; because additional economy must be practised; because the number of your superfluities must be a little retrenched: and if you should then complain of the deficiency of his preaching, he would have refused to address you in any other strain than this. Again are you overcome by temptations Pluck out, he would have said, this right eye: cut off this right hand: part with this Herodias, this forbidden indulgence. In vain do you do many things" while this one thing is retained.

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I am persuaded, Mr. Editor, that in our days evangelical doctrines seldom fail to be approved by us, provided they are stated in general terms, and are also countenanced by the circle or family in which we dwell. But how do we bear to be reminded of our own besetting sins? John the 1 Baptist tried his hearers by this test. Reader, are you one who desires to Here again I would remark, that I know what is amiss in his temper, would by no means be thought to unconversation, and conduct; what part dervalue the peculiar doctrines of the of his past actions needs to be re-gospel. These unquestionably are of pented of, or of his present purposes to be changed; what are the sins of his particular age, temperament, and circumstances; what are the temptations against which he has studiously to guard; what the affections which he must specially controul; what the lusts which it is his duty to renounce? Have you ears to bear on these to-, real disciple of Christ; for the same pics? Have you a heart to bow un-spirit which is necessary to the humder this species of reproof? If you, ble acceptance of the gospel will inhave not, however sound may be the cline you to submit no less readily to doctrines which you profess, you are reproof. Can any man, for example, Lot sound in your heart. You would be really trusting in Christ, who is

infinite importance, and ought often to be urged with earnestness and force. Be assured, however, that if you are of that temper which forbids your hearing patiently of your faults, small as well as great: if you repel all those who are disposed to touch on subjects of this sort, you then are no

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