Jesus Christ, and thou shalt be saved.' But, at the same time, we must take care to let all men know, we esteem no faith but that which worketh by love; and that we are not saved by faith, unless so far as we are delivered from the power, as well as the guilt, of sin. And when we say, 'Believe, and thou shalt be saved,' we do not mean, 'Believe, and thou shalt step from sin to heaven, without any holiness coming between; faith supplying the place of holiness;' but, Believe, and thou shalt be holy; believe in the Lord Jesus, and thou shalt have peace and power together; thou shalt have power from Him in whom thou believest, to trample sin under thy feet; power to love the Lord thy God with all thy heart, and to serve him with all thy strength; thou shalt have power, by patient continuance in well-doing, to seek for glory, honour, and immortality; thou shalt both do and teach the commandments of God, from the least even to the greatest; thou shalt teach them by thy life, as well as by thy words, and shalt be called great in the kingdom of heaven."" Then, in his first sermon on the "Original," &c., "of the Law: " "This law is an incorruptible picture of the High and Holy One that inhabiteth eternity. It is He whom, in his essence, no man hath seen or can see, made visible to men and angels. It is the face of God unveiled; God manifested to his creatures as they are able to bear it; manifested to give, and not to destroy, life,—that they may see God and live. It is the heart of God disclosed to man. Yea, in some sense, we may apply to this law what the Apostle says of his love it is the streaming forth, or out-beaming, of his glory, the express image of his person. 'If virtue,' said the ancient Heathen, 'could assume such a shape as that we could behold her with our eyes, what wonderful love would she excite in us! If virtue could do this! It is done already. The law of God is all virtues in one, in such a shape as to be beheld with open face by all whose eyes God hath enlightened.

What is the law but divine virtue and wisdom assuming a visible form? What is it but the original ideas of truth and good, which were lodged in the uncreated mind from eternity, now drawn forth, and clothed with such a vehicle as to appear even to human understand. ing?"

And is this the language of a man who "denies inherent righteousness,' and asserts, that under the Gospel it is not true that obedience is necessary, sin most dangerous and evil?

The very doctrine of justification implies all this. On the established excellence of the law, the whole doctrine of atonement is founded; and one chief part of that salvation to which faith and justification conduct, consists in that change of heart by which the man who experiences it becomes possessed of a true, inherent righteousness. Luther asserted this from the beginning; but his Popish adversaries refused to understand him: and the Tetzelian emissaries of Leo, the prodigal voluptuary, became suddenly inspired with a wonderful zeal for good works. Bellarmine wrote directly on the subject, denying im puted, and asserting inherent, righte ousness; and the manner in which the British Critic uses the term, repeating the old allegation of Bellarmine, is an indication, too plain to be mistaken, of the school to which the writer belongs.

No wonder that Rome is encouraged. Her Priests and Bishops go forth to our colonies, recognised by Protestant Secretaries of State, paid by a Protestant Government. Her doctrines are advanced in Church publications; and her bitterest animadversions on Luther, her repeated attacks on his fundamental doctrines, are now adopted, and put forth by Church writers; and the essential principles of the whole are delivered in Episcopal Charges ! We may well speak of the progress of Popery!

And what is to be done? Whatever be essayed in the way of argument and controversy, there are

measures of a more practical character, to which the members and Ministers of Protestant Churches must have recourse without delay. The former must be more than ever careful to cause their light so to shine, that men may see their good works, and glorify their heavenly Father. Let them seek to understand the doctrine of justification by faith, and what is its position, as it may be termed, in reference to the entire Christian scheme; but let them especially seek clearly to enjoy it as a blessing. Let them live in the exercise of the faith in Christ which brings to the soul a present salvation both from the guilt and from the power of sin; and let them be careful to show, in their life, that God does indeed purify their hearts by faith. Nor let special prayer for the blessing of God in this special emergency be omitted. The immediate prospects of the church of God are indeed gloomy; but not only are its ultimate triumphs certain, but He who holds the seven stars in his right hand, and walketh amidst the golden candlesticks, can speedily and unexpectedly disperse the clouds that have been gathering, and win the happiest triumphs for his own saving truth.

And if it were ever more than ordinarily necessary for the Ministers of the Gospel to make full proof of their ministry, it is so now. Many are there who have professed their persuasion, that "a dispensation of the Gospel" has been committed to them; and after due examination by them to whom it belongs, they have been set apart for the work and service, and have devoted themselves to it unreservedly and exclusively. They are now told they are intruders, followers of Korah and his party, because they lack letters of Episcopal commendation. Is not their duty plain? Let them seek to God to answer for them. And He will answer. Full of

zeal for God, and of compassion for sinners, let all to whom the ministry of reconciliation is committed, beseech their hearers to be reconciled to God, and many shall be "manifestly declared to be the epistles of Christ ministered by them;" and with such "signs of” their ministry" in the Lord," they may go on their way rejoicing; leaving to others their fables and endless genealogies, which minister questions, rather than godly edifying, which is in faith." They have only to be unswervingly devoted to their work, "and when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away." They who enjoy the favour and blessing of God, need not fear the enmity and condemnation of men.

We close these observations by repeating Mr. Wesley's testimony, borne before the University of Oxford, in 1738. In his sermon on "Salvation by Faith," he says,

"At this time, more especially, will we speak, that by grace are ye saved through faith;' because, never was the maintaining this doctrine more seasonable than it is at the present day. Nothing but this can effectually prevent the increase of the Roman delusion among us. It is endless to attack, one by one, the errors of that Church. But salvation by faith strikes at the root, and all fall at once where this is established. It was this doctrine which our Church justly calls, the strong rock and foundation of the Christian religion, that first drove Popery out of these kingdoms; and it is this alone can keep it out. Nothing but this can give a check to that immorality which hath 'overspread the land as a flood.' Can you empty the great deep, drop by drop? Then you may reform us by dissuasions from particular vices. But let the righteousness which is of God by faith' be brought in, and so shall its proud waves be stayed."

Baptist Mission. Ward, and Co.

THE Christian public generally are under obligation to Dr. Cox, for presenting them with these valuable volumes. We speak advisedly in saying valuable; for though the principal facts which they contain have been long before the world, yet they have been so without connexion, and therefore without much of the force which they would possess under other circumstances. All facts, indeed, involve principles; and they may therefore be considered, even separately, with advantage. But the increase of their power by means of combination, is far beyond that resulting from a simple process of addition. It is a product, rather than a sum. In any particular case, the strength of evidence, for instance, arises from this, --not merely that such and such facts are true, considered separately, but likewise that they are all true taken together, that they are related to each other, and connected together; so that they are to be considered under this aspect of combination.

And these general observations hold good in reference to that orderly collection of facts which constitutes history; and, therefore, history in all its particular classes; the history, for example, of a Missionary Society. When the whole subject is before the mind, by means of a well-constructed history, the leadings of divine Providence can be seen; and along with these, the operations of divine grace and this indubitable recognition by both the providence and the grace of God, in the manner in which it is shown to be given, abundantly demonstrates the divine favour; for "there the Lord commanded the blessing," and bestowed the gifts of that eternal life which is in his Son.

12mo. pp. x, 444; 406, 34.

T.

At the present time, when the old Popish views of the constitution of the church are sought to be revived; and when, in consequence, so much is said about the evils of disunion, and the blessings of union; it is important that it should be known that there are two aspects under which even the divisions of professing Christians may be considered. It suits the Papists to represent every division as involving the principles of hostility; just as if the establishment of a universal and despotic monarchy were necessary to preserve a continent in peace, and as though separate communities could not exist but in a state of war. So far as division either implies or produces hostility, it is undoubtedly an evil; but in the present state of the human mind, there may surely be differences of opionin without quarrelling. To prevent these, would be to reduce men to inactivity and stagnation; and while they exist, it is better that they who think alike should unite together, and combine their efforts for the attainment of a common object. And if mutual affection were cultivated, it would be seen that even division had been overruled for good,—that there had been fewer impediments to the prosecution of the great work to which every Christian church is called,— and that the amount of the energy employed in this prosecution was far greater than it would have been under any plan of combined operation, the differences of opinion still continuing to exist. And when affection and activity co-exist, the result will be increase of light; and thus the gradual diminution of differences, both in number and magnitude, and the evident approach of a period in which all Christian people being "perfectly joined together

in the same mind and in the same judgment," they shall at length all speak the same thing," and there shall be not even friendly "divisions among" them.

The Baptists have now for many years been engaged in the great work of evangelizing the Heathen; and nothing but the blindest bigotry can be ignorant of the fact, that their labours have been most encou

ragingly successful. The reader will allow us to say, in passing, that it must be no ordinary sin to overlook the tokens of the divine presence, when those tokens are mercifully vouchsafed; and it can excite no surprise to find that, wherever this sin is committed, it is followed by its appropriate punishment, and that the Hope of Israel,

"

the Saviour thereof in time of trou

ble," becomes as a stranger in the land, a wayfaring man that turneth aside to tarry for a night." They who will not acknowledge the divine presence with others, will not be favoured with it among themselves; and then, instead of repenting of their sin, they too frequently go from bad to worse, resting in some ritual observances in which, they contend, the divine presence actually contained, though of the scripturally-declared fruits there be not the slightest sign, or even shadow.

18

This is a state into which the Wesleyans, we trust, will never fall. They will rejoice in whatever shows "the Holy One of Israel to be great in the midst of them;" but their joy will not be of an exclusive character. They will be willing to see and acknowledge, and even to look for, that which proves Him to be present with others also; and in his manifested presence, wherever they find it, they will likewise rejoice. We therefore take up these volumes of Dr. Cox with pleasure, for the purpose of laying before the reader a few encouraging extracts; and, at the same time, of recommending the work itself to the favourable notice of all who feel a proper (that is, a deep) interest in the history of Missionary operations.

The origin of the Baptist Mission

ary Society is remarkably instructive, and shows the importance of obeying the light we possess, and following its guidance whithersoever it may conduct. Dr. Cox says,—

"The year one thousand seven hundred and ninety-two is memorable as the clouds had been for a long period gatherera of extraordinary events. Portentous ing in the political horizon, till the thunders of the French Revolution ex

The

ploded, and were heard throughout Europe. Having decreed the abolition of royalty, the Convention summoned the Monarch to their tribunal, and consigned him to public execution. whole country was in a ferment; massacres were perpetrated, and proscriptions issued, every day; Christianity was detions of their most celebrated men, was nounced, and, in the premature predicspeedily to become extinct. The infec

tion of these sentiments spread; and, while intestine commotion and foreign war combined to unloose the cords which

bound all social existence together, infidelity usurped the dominion of men's passions, and poured the venom of its malignity into all the channels of lite

rature. The immediate results were alarming. A spirit of selfishness, distrust, and hatred was generated; people were every where induced to regard ex

clusively their personal interests; and

the demons of strife stalked abroad over desolated nations.

"Into this mass of confusion and crime, God put the purifying leaven; and though at first insignificant, unobserved, slow in operation, encompassed with difficulties, and checked by opposition; yet the influence was of a nature to manifest its celestial character, and to ensure its permanency. A Missionary feeling being produced in a few, gradually expanded till it affected the heart of the Christian church; so that from the humble beginnings about to be recorded, sprang a general zeal for Missions, which, we have reason to conclude, will eventually, under God, accomplish the evangelization of the world.

"On October 2d, in the year already mentioned, an Anniversary Meeting of Baptist Ministers in Northamptonshire, was held at Kettering. After public worship, the Ministers met privately, for the purpose of considering the moral state of the world, and determining their personal obligation with reference to it; when they came to a solemn and unanimous resolution to act together in soci

ety, for the purpose of propagating the Gospel among the Heathen.' They further resolved, that, as in the present divided state of Christendom, it seems that each denomination, by exerting itself separately, is most likely to accomplish the great ends of a Mission, it is agreed that this Society be called, The Particular Baptist Society for Propagating the Gospel among the Heathen.' The Rev. John Ryland, Reynold Hogg, William Carey, John Sutcliff, and Andrew Fuller, were constituted a Committee; Reynold Hogg being appointed Treasurer, and Andrew Fuller, Secretary. The names of several other persons are recorded, who, though not then appointed as forming part of the executive body, zealously concurred in the proceedings. These are Abraham Greenwood, Edward Sharman, Joshua Burton, Samuel Pearce, Thomas Blundell, William Heighton, John Eayres, and Joseph Timms."

(Vol. i., page 4.)

Dr. Cox adds the following judicious observations :

"The decision of this remarkable day was not a mere extemporaneous ebullition of feeling. There were previous and preparatory movements of mind, having all the character of sacred impulses; making it evident, that, in the administrations of providence and grace, as well as in nature, the most admirable consequences ensue from small and un

promising commencements. A thought arises in the mind of an individual. There it works secretly, for a time, till it irresistibly demands expression. Then it calls into exercise the sympathies of other minds, till, attaching itself to kindred elements around, it moulds into form, and stimulates into activity, a series of efforts. These issue in the sal

vation of innumerable souls; and, by

Some

the various combinations of Christian benevolence, send down an ever-augmenting influence to distant ages. of the greatest events, both of secular and ecclesiastical history, have been con

nected with circumstances apparently the most insignificant, or with men the most obscure and unpretending, that 'the excellency of the power may be of God, and not of men.' (Ibid., page 5.)

These observations Dr. Cox illustrates by referring to the origin of the Baptist Mission, (and, therefore, to the source of all its splendid results,) in those thinkings and feel

ings in the mind of Dr. (then Mr.) Carey, which do indeed bear very much of the character of sacred impulses. Why, indeed, should they not be referred to this divine cause? It may suit the purpose of the writers of the Episcopal-succession school, to endeavour to confine all heavenly visitations to themselves, regardless of the fact, that, by so doing, they render it impossible to prove that there are any heavenly visitations at all; thus undermining the very foundations of Christianity. But they who have no party-objects to gain, and who desire honestly to acknowledge the truth wherever they find it, may surely recognise, by its own scriptural evidence, the interposition of the benevolent Father and Saviour of mankind, for the purpose of promoting his own plans of redeeming mercy.

"The first publication of the Society commences with the following words: 'The origin of the Society will be found in the workings of our brother Carey's mind; which, for the last nine or ten years, has been directed to this object, with very little intermission. His heart appears to have been set upon the conversion of the Heathen before he came to reside at Moulton, in 1786.' This was penned by Mr. Fuller, with whom congeniality of doctrinal sentiment, and, ultimately, agreement of opinion respecting the necessity and practicability of an attempt to propagate the Gospel, had associated him in early and enduring friendship.

As corroborative of this statement, the author is able to give the testimony of Mrs. Short, sister of Mrs. Carey; from whom he has frequently heard, that, long before any measures were adopted for the establishment of a foreign Mission, she was witness to the extreme anxiety of Mr. Carey on the subject. Again and again has she observed him in the attitude of intense

thought, the subject of which, as it afterward appeared, was, the state of the heathen world. She has often seen him standing motionless, for an hour or more, in the middle of a path in his garden, abstracted from outward objects by the 'workings' of a mind that had begun to devote itself to a vast and newly-contemplated object." (Ibid., page 5.)

"William Carey was, at this period, the Pastor of a small village church at Moulton. He was born in obscurity at