CIC. DE LEG. · Part 3

We by no means interpret this clause as generally conveying the assurance that the children of pious parents will ultimately be saved. The conclusion would be too absolute, and seem opposed to the testimony of facts. But we nevertheless believe that the prayers and instructions of a godly parent rise up, like the alms of Cornelius, as a memorial before God; and that early impressions are seldom utterly effaced. They pursue the memory amid the tumult of business, the seductions of pleasure, and the broad path of sin. They are a powerful stimulant to conscience in moments of pain, depression, and sorrow; till at length the cry of penitence often bursts from the overwhelmed heart, and the last accents have been known to be those of prayer and praise.

We now proceed to detail the particulars of Newton's conversion. This event occurs on his return homewards from the coast of Africa, when the ship is overtaken by a dreadful storm, and death seems to be inevitable. We extract the account from his own narrative.

"The 21st of March is a day much to be remembered by me, and I have never suffered it to pass wholly unnoticed since the year 1748. On that day the Lord sent from on high, and delivered me out of deep waters. I began to think of my former religious professions; the extraordinary turns in my life; the calls, warnings, and deliverances I had met with; the licentious course of my conversation, particularly my unparalleled effrontery in making the gospel-history the constant subject of profane ridicule. I thought, allowing the Scripture premises, there never was, nor could be such a sinner as myself; and then, comparing the advantages I had broken through, I concluded at first, that my sins were too great to be forgiven. The Scripture likewise seemed to say the same; for I had formerly been well acquainted with the Bible, and many passages upon this occasion returned upon my memory, particularly those awful passages, Prov. i. 24-31; Heb. vi. 4-6; and 2 Pet ii. 20, which seemed so exactly to suit my case and character as to bring with them a presumptive proof of a divine original. Thus, as I have said, I waited with fear and impatience to receive my inevitable doom. Yet, though I had thoughts of this kind, they were exceedingly faint and disproportionate; it was not till long after, (perhaps several years,) till I had gained some clear views of the infinite righteousness and grace of Jesus Christ my Lord, that I had a deep and strong apprehension of my state by nature and practice: and, perhaps, till then I could not have borne the sight. When I saw, beyond all probability, there was still hope of respite, and heard about six in the evening that the ship was freed from water, there arose a gleam of hope; I thought I saw the hand of God displayed in our favour. I began to pray; I could not utter the prayer of faith; I could not draw near to a reconciled God, and call him Father. My prayer was like the cry of the ravens, which yet the Lord does not disdain to hear. I now began to think of that Jesus whom I had so often derided. I recollected the particulars of his life, and of his death: and death for sins _not his own_, but, as I remembered, for the sake of those who in their distress should put their trust in Him. And now I chiefly wanted evidence. The comfortless principles of infidelity were deeply riveted, and I rather wished than believed these things were real facts. The great question now was, how to obtain _faith_? I speak not of an appropriating faith, (of which I then knew neither the nature nor necessity,) but how I should gain an assurance that the Scriptures were of divine inspiration, and a sufficient warrant for the exercise of trust and hope in God. One of the first helps I received (in consequence of a determination to examine the New Testament more carefully) was from Luke xi. 13. I had been sensible that to profess faith in Jesus Christ, when in reality I did not believe his history, was no better than a mockery of a heart-searching God: but here I found a Spirit spoken of, which was to be communicated to those who ask it. Upon this I reasoned thus. If this book is true, the promise in this passage is true likewise. I have need of that very Spirit by which the whole was written, in order to understand it aright. He has engaged here to give that Spirit to those who ask. I must, therefore, pray for it; and if it is of God, he will make good his own word. My purposes were strengthened by John vii. 17. I concluded from thence, that though I could not say from my heart that I believed the gospel, yet I would for the present take it for granted, and that by studying it in this light I should be more and more confirmed in it. If what I am writing could be perused by our modern infidels, they would say (for I too well know their manner) that I was very desirous to persuade myself into this opinion. I confess I was; and so would they be, if the Lord should show them, as he was pleased to show me at that time, the absolute necessity of some expedient to interpose between a righteous God and a sinful soul. Upon the gospel scheme I saw at least a peradventure of hope, but on every other side I was surrounded with black unfathomable despair."[848]

[848] See "Life of Newton," prefixed to his works.

Alluding to the means which he enjoyed at this eventful period, for acquiring spiritual light and knowledge, he observes, "As to books, I had a New Testament, Stanhope, and a volume of Bishop Beveridge's Sermons, one of which, upon our Lord's passion, affected me much. In perusing the New Testament, I was struck with several passages, particularly that of the fig-tree, Luke xiii.; the case of St. Paul, 1 Tim. i.; but particularly the prodigal, Luke xv.--a case I thought had never been so clearly exemplified as by myself. And then the goodness of the father in receiving, nay, in running to meet such a son, and this intended only to illustrate the Lord's goodness to returning sinners; this gained upon me. I continued much in prayer; I saw that the Lord had interposed _so far_ to save me; and I hoped he would do more. The outward circumstances helped in this place to make me still more serious and earnest in crying to Him who alone could relieve me; and sometimes I thought I could be content to die even for want of food, if I might but die a believer. Thus far I was answered, that before we arrived in Ireland I had a satisfactory evidence in my own mind of the truth of the gospel, as considered in itself, and its exact suitableness to answer all my needs. I saw that, by the way there pointed out, God might declare, not his mercy only, but his justice also, in the pardon of sin, on account of the obedience and sufferings of Jesus Christ. I stood in need of an Almighty Saviour, and such a one I found described in the New Testament. Thus far the Lord had wrought a marvellous thing. I was no longer an infidel. I heartily renounced my former profaneness; I had taken up some right notions; was seriously disposed, and sincerely touched with a sense of the undeserved mercy I had received, in being brought safe through so many dangers. I was sorry for my past misspent life, and purposed an immediate reformation: I was quite freed from the habit of swearing, which seemed to have been deeply rooted in me as a second nature. Thus, to all appearance, I was a new man. But though I cannot doubt that this change, so far as it prevailed, was wrought by the Spirit and power of God; yet still I was greatly deficient in many respects. I was, in some degree, affected with a sense of my more enormous sins, but I was little aware of the innate evils of my heart. I had no apprehension of the spirituality and extent of the law of God. The hidden life of a Christian, as it consists in communion with God by Jesus Christ, and a continual dependence on him for hourly supplies of wisdom, strength, and comfort, was a mystery, of which I had as yet no knowledge. I acknowledged the Lord's mercy in pardoning what was past, but depended chiefly upon my own resolution to do better for the time to come. I had no Christian friend or faithful minister to advise me that my strength was no more than my righteousness: and though I soon began to inquire for serious books, yet, not having spiritual discernment, I frequently made a wrong choice; and I was not brought in the way of evangelical preaching or conversation, (except a few times, when I heard but understood not,) for six years after this period. Those things the Lord was pleased to discover to me gradually. I learned them here a little and there a little, by my own painful experience, at a distance from the common means and ordinances, and in the midst of the same course of evil company, and bad examples, as I had been conversant with for some time. From this period I could no more make a mock at sin, or jest with holy things; I no more questioned the truth of Scripture, or lost a sense of the rebukes of conscience. Therefore I consider this as the beginning of my return to God, or rather of his return to me; but I cannot consider myself to have been a believer (in the full sense of the word) till a considerable time afterwards."[849]

[849] Life of Newton.

Progressive conversions seem to be most agreeable to the analogy of nature; and though we by no means question the reality of instantaneous conversions, or consider that the grace of God is limited either to time, manner, or degree; yet we have generally observed that they partake too much of a spirit of excitement to form a sure and safe test. The excitement of the senses is a dangerous ingredient in holy things, because they are equally susceptible of opposite impressions. Those conversions ultimately prove most solid and abiding, where the understanding is enlightened, the conscience roused, and the will subdued by the simultaneous energy and power that moves and purifies the feelings and affections of the heart.

But in whatever manner it was accomplished, the conversion of Newton claims to rank among those memorable acts of divine grace which have invested the names of a Rochester, a Gardiner, and a Bunyan, with so much interest and celebrity. May we not also mark its affinity to the still more distinguished examples recorded in the sacred writings, such as a Manasses, or a Saul, prototypes not less in guilt than in mercy? If any man could justly appropriate the words of the apostle, surely that individual was Newton. "Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting." 1 Tim. i. 16. Instances like these abound in edifying truths. They exhibit the divine sovereignty in legible and unerring characters. They serve also to confound the pride and self-glory of man, by proving that "base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are; that no flesh should glory in his presence." 1 Cor. i. 28, 29.

But above all they proclaim that no man is beyond the reach of mercy, however guilty, depraved, or lost; and that the door is never closed to the broken and contrite spirit. Let not then the penitent despair, nor yet the impenitent presume; but rightly interpreting these wonderful and gracious dispensations, may many a returning prodigal, like Newton, exclaim in the accents of adoring faith and love, "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy." Micah vii. 18.

That we may proceed to the more important events of Newton's subsequent history, we shall here briefly mention, that at this time he wrote to his father, who was then going out as Governor of York Fort, in Hudson's Bay, where he died in 1750. He previously gave his consent to his son's marriage with Miss Catlett, the lady who had been the object of so long and romantic an attachment. They were united on the 1st of February, 1750. After this event he made three voyages to Africa, devoting much of his time to classical and devotional studies, and performing public worship in his vessel according to the Liturgy of the Church of England, twice every day. The moral change which his mind had experienced is expressed in the following beautiful and edifying manner, strongly exemplifying the power of divine grace to raise and elevate the soul.

"To be at sea in these circumstances, withdrawn out of the reach of innumerable temptations, with opportunity and turn of mind disposed to observe the wonders of God in the great deep, with the two noblest objects of sight, the expanded _heavens_ and the expanded _ocean_, continually in view; and where evident interpositions of Divine Providence, in answer to prayer, occur almost every day; these are helps to quicken and confirm the life of faith, which, in a good measure, supply to a religious sailor the want of those advantages which can be enjoyed only upon the shore. And, indeed, though my knowledge of spiritual things, as knowledge is usually estimated, was at this time very small; yet I sometimes look back with regret on these scenes. I never knew sweeter or more frequent hours of divine communion, than in my two last voyages to Guinea, when I was either almost secluded from society on shipboard, or when on shore amongst the natives. I have wandered through the woods, reflecting on the singular goodness of the Lord to me, in a place where, perhaps, there was not a person that knew Him for some thousands of miles round about me.

"In desert woods, with thee, my God, Where human footsteps never trod, How happy could I be; Thou my repose from care, my light, Amidst the darkness of the night, In solitude my company."[850]

[850] These lines are a translation from the following well-known passage of Propertius; Newton piously applying to the Creator what the poet addresses to the creature.

Sic ego desertis possim bene vivere sylvis, Quo nulla humano sit via trita pede. Tu mihi curarum requies, in nocte vel atrâ Lumen, et in solis tu mihi turba locis.

See _Life of Newton_.

His views on the subject of the slave-trade are thus recorded by himself.

"During the time I was engaged in the slave-trade I never had the least scruple as to its lawfulness. I was upon the whole satisfied with it, as the appointment Providence had marked out for me; yet it was, in many respects, far from eligible. It was, indeed, accounted a genteel employment, and usually very profitable, though to me it did not prove so, the Lord seeing that a large increase of wealth would not be good for me. However, I considered myself as a sort of a _gaoler_ or _turnkey_, and I was sometimes shocked with an employment that was perpetually conversant with chains, bolts, and shackles. In this view I had often petitioned in my prayers that the Lord, in his own time, would be pleased to fix me in a more humane calling, and, if it might be, place me where I might have more frequent converse with his people and ordinances, and be freed from those long separations from home which very often were hard to bear. My prayers were now answered, though in a way which I little expected."[851]

[851] Life of Newton.

The circumstance to which he alludes may be briefly stated. When he was within two days of sailing on a new voyage, and to all appearance in good health, he was suddenly seized with a fit, which deprived him of sense and motion. It lasted about an hour, but left behind such symptoms as induced the physicians to judge that it would not be safe or prudent to proceed on the voyage. The event was remarkable. The person who was appointed to take his place, most of the officers, and many of the crew died, and the vessel was brought back to Liverpool with great difficulty.[852]

[852] Ibid.

Thus ended Newton's connexion with Africa and the slave-trade and with a sea-faring mode of life. He was destined for higher ends, and the providence and grace of God soon pointed out a sphere more suited to his newly acquired views, and presenting ample means for extended usefulness.

"And now," he observes, "having reason to close with the Apostle's determination, 'to know nothing but Jesus Christ and him crucified,' I devoted my life to the prosecution of spiritual knowledge, and resolved to pursue nothing but in subservience to this main design."[853] With this view he acquired a sufficient proficiency in the Greek language, so as to read with facility the New Testament and Septuagint; he then entered upon the study of the Hebrew, and two years afterwards engaged in the Syriac, besides reading the best writers in divinity, and attending on the ministry of men distinguished for their piety and their scriptural views. In reference to his own entrance on the sacred office, he thus states his sentiments.

[853] Life of Newton.

"One word concerning my views to the _ministry_, and I have done. I have told you, that this was my dear mother's hope concerning me; but her death and the scenes of life in which I afterwards engaged, seemed to cut off the probability. The first desires of this sort in my own mind arose many years ago, from a reflection on Gal. i. 23, 24. 'But they had heard only, that he which persecuted us in times past, now preacheth the faith which once he destroyed. And they glorified God in me.' I could not but wish for such a public opportunity to testify the riches of divine grace. I thought I was, above most living, a fit person to proclaim that faithful saying, 'That Jesus Christ came into the world to save the chief of sinners;' and as my life had been full of remarkable turns, and I seemed selected to show what the Lord could do, I was in some hopes that perhaps, sooner or later, he might call me into this service."[854]

[854] Ibid.

This choice of Newton seemed to be not only a natural consequence of his newly-acquired state of mind, but to be in perfect conformity with those leadings of Providence which we have so fully recorded. Who so fit to proclaim the adorable mercy and goodness of God, the freeness of his grace, the severity of his justice, and the tenderness of his love, as he who had so recently gone through the whole of the mighty process? Who could trace the natural obduracy and corruption of the human heart, the rebellion of the will, the vile slavery of sin, and the power that breaks its fetters, like him whose past history so forcibly illustrated these truths? Men cannot teach others till they themselves are first taught of God; and so long as this necessary discipline is wanting, preaching is but a sublime and empty declamation.

Newton being further confirmed in his resolution by the judgment of some Christian friends, received a title to a curacy in Yorkshire, Dec. 16, 1758, and applied to the Archbishop of York, Dr. Gilbert, for ordination. As he had not however graduated at the University, he was rejected, the Archbishop alleging the rules and canons of the church. Four years after this period, in 1762, having experienced a continuance of the same difficulties, and conscious that he was burying his talents, he was about to direct his zeal in another channel, when he was restrained by the influence of his wife. In reference to this trial, he makes the following reflection. "The exercises of my mind upon this point, I believe, have not been peculiar to myself. I have known several persons, sensible, pious, of competent abilities, and cordially attached to the established church, who, being wearied out with repeated refusals of ordination, and, perhaps, not having the advantage of such an adviser as I had, have at length struck into the itinerant path, or settled among the Dissenters. Some of these, yet living, are men of respectable characters and useful in their ministry. But their influence, which would once have been serviceable to the true interests of the church of England, now rather operates against it."

Finally, being recommended by the Earl of Dartmouth[855] to Dr. Green, Bishop of Lincoln, of whose candour and kindness he speaks with much respect, he was ordained deacon at Buckden, April 29, 1764, and appointed to the curacy of Olney, Bucks. He received priest's orders the year following.

[855] Lord Dartmouth was the patron of the living of Olney and distinguished for his piety. It is due to this noble family to state, that in no instance has a vacancy in the living ever been filled up but in subserviency to the interests of true religion.

In this sphere of duty Newton continued nearly sixteen years exercising the functions of his office with exemplary fidelity, going from house to house, and exhibiting a pattern of an excellent parish priest. By the munificence of John Thornton, Esq., he was enabled to exercise the rites of hospitality and to dispense relief effectually to the poor. "Be hospitable," said Mr. Thornton, "and keep an open house for such as are worthy of entertainment. Help the poor and needy. I will statedly allow you 200_l._ a year, and readily send whatever you have occasion to draw for more." Newton once observed, that he thought he had received of Mr. Thornton upwards of 3,000_l._ in this way, during the time he resided at Olney.[856]

[856] Cecil's Memoir of Newton.

Such traits do honour to human nature.

One of the incidents which distinguishes the residence of Newton at Olney is his friendship and intercourse with Cowper. It is said, that this intercourse was injurious to the poet, and that Newton's peculiar views, which were Calvinistic, increased the morbid turn of his mind. The doctrinal sentiments of Newton we shall shortly consider, without however entering upon a lengthened discussion unsuited to the character of the present work. But we hesitate not to affirm that though the standard of Newton was unquestionably more Calvinistic than what is generally adopted by the clergy in these times, the main doctrines which he held were the common fundamental principles of the Christian faith, and that no preacher could have been more practical in his views. In other respects, Newton was social in his spirit, affectionate in his feelings, and cultivated in his understanding. Having had ample means of ascertaining his real character, the editor can with truth assert that no man was more beloved, admired, and respected.

We next examine Newton's _doctrinal views_.

The doctrines of Newton embraced all those great fundamental truths which distinguish the period of the reformation, and were continued downwards to the times of Charles I., when an evident departure from sound doctrine is perceptible in the writers of that age, as well as in those which succeeded.[857] We claim for Newton the praise of having been one among a few faithful witnesses who boldly proclaimed those truths, when religion was degenerating, with some few exceptions, into a system of moral ethics. It is to such men as Romaine, Venn, Berridge, Milner, Walker of Truro, Adam of Wintringham, Stillingfleet, Jones of St. Saviour's, Newton, and a few others, that we owe that revival of piety which is now diffusing itself so generally among the members of our church. These doctrines comprise the fall and corruption of man, the divinity and offices of the Saviour, the necessity of conversion by the grace of the Holy Spirit, free justification by faith in the atonement, the work of sanctification in all its progressive stages, attested by the evidence of a holy and devoted life, founded on these views and principles.

[857] Bishops Hall, Davenant, and Jeremy Taylor, are honourable exceptions.

These great and important truths are generally called "doctrines according to godliness;" that is, they constitute the only genuine spring and source of godliness. It cannot be effected without them, because the principle would be wanting which is alone competent to produce real holiness. They form the vital essence of Christianity, its distinguishing and essential badge, its grace, its ornament, and glory.

Some men decry doctrine altogether, and assert that we are more concerned with the precepts than the doctrines of the Bible. But these doctrines are to be found in our Articles,[858] in our Homilies,[859] in the works of Cranmer, Latimer, Ridley, Hooper, Tindal, and others, the confessors and martyrs of the glorious Reformation.

[858] See 9, 10, 11, 12, 13th Articles.

[859] See the Homilies entitled "On the misery of man;" on "Justifying faith;" "Good works annexed to faith;" on "the death and passion of our Saviour Christ;" Homily for Whitsunday, &c.

We subjoin the testimony of an eminent prelate on this subject, delivered in a charge in the year 1792. We refer to the venerable Bishop of Durham, Dr. Shute Barrington.

"All that distinguishes Christianity from other religions is doctrinal; a Christian's hopes and consolations, his obligations and motives, are doctrinal points; the very means and end of his salvation, the many objects of his most earnest intention, are all points of faith and doctrine. Divest Christianity of its faith and doctrines, and you despoil it of all that is peculiar to it in its motives, its consolations, its sanctions, and its duties. You divest it of all that made revelation necessary; you reduce it to the cold and ineffectual substance of what is called philosophy; that philosophy which has of late shown itself not the friend of religion, learning, and civil order, but of anarchy, conceit, and atheism: you reduce it to the obscure glimmerings of human knowledge; that knowledge which the greatest of the ancient philosophers[860] confessed to be totally insufficient to satisfy the doubts and solicitude of an inquiring mind, and looked forward with a kind of prophetic exultation to the period when Divine Providence, in compassion to the weakness of our nature, should enlighten mankind by the revelation of himself, which modern philosophers reject."[861]

[860] Plato.

[861] See Bishop of Durham's Charge, (Barrington,) 1792.

We add the distinguished testimony of Archbishop Secker.

"To improve the people effectually, you must be assiduous in teaching the principles not only of virtue and natural religion, but of the gospel; and of the gospel, not as almost explained away by modern refiners, but 'as the truth is in Jesus;' as it is taught by the church of which you are members; as you have engaged by your subscriptions and declarations, that you will teach it yourselves. You must preach to them faith in the ever-blessed Trinity; you must set forth the original corruption of our nature; our redemption, according to God's eternal purpose in Christ, by the sacrifice of the cross; our sanctification by the influences of the Divine Spirit; the insufficiency of good works, and the efficacy of faith to salvation....

"The _truth_, I fear, is, that many, if not most of us, have dwelt too little on these doctrines in our sermons, ... partly from not having studied theology deeply enough to treat of them ably and beneficially. God grant it may never have been for want of inwardly experiencing their importance. But, whatever be the cause, _the effect has been lamentable_."[862]

[862] See "Watson's Tracts," vol. vi.

If a solemn and admonitory warning was ever conveyed to the Christian world on this subject, it has been afforded by the conduct of the church of Geneva. By a regulation, the breach of which was made punishable by expulsion, the great fundamental doctrines, such as the essential divinity of Christ, the doctrine of human corruption, the atonement, justification by faith, and the personality and offices of the Holy Spirit, were prohibited in the pulpit. The people, no longer accustomed to these important truths, soon forgot them, and the consequence has been the substitution of a cold and lifeless Socinianism. Had it not been for that band of faithful men in this country, so much misrepresented and traduced, who shall say whether, in our own communion, we might not have incurred the same fearful result? They stood in the gap, like Phinehas, and the plague was stayed.

We know all that is urged in opposition to this reasoning, and we will examine its merits. These doctrines, it is said, are overcharged. The corruption of human nature, for instance, instead of being described as partial, is represented to be total. Society, we are assured, could not exist on such a supposition.

Let us listen to what Newton remarks on this subject.

"His natural powers, though doubtless impaired, were not destroyed. Man by nature is still capable of great things. His understanding, reason, memory, imagination, &c. sufficiently proclaim that the 'hand which made him is divine.' He is, as Milton says of Beelzebub, '_majestic though in ruins_.' He can reason, invent, and, by application, attain a considerable knowledge in natural things. The exertions of human genius, as specified in the characters of some philosophers, poets, orators, &c. are wonderful. _But man cannot know, love, trust or serve his Maker, unless he be renewed in the spirit of his mind._"[863]

[863] See Newton's "Cardiphonia." Letter to Rev. Mr. S.

"Sin did not deprive him of rationality but of spirituality."[864]

Again: "God has not left man destitute of such dispositions as are necessary to the peace of society; but I deny that there is any moral goodness in them, unless they are founded in a supreme love to God, have his glory for their aim, and are produced by faith in Jesus Christ."[864]

[864] Ibid.

What does Newton here assert that is not maintained in the 13th Article of our own church?[865]

[865] Works done before the grace of Christ and the inspiration of his Spirit are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, &c.

Thus man's natural and moral powers survive the fall; but those which are _spiritual_ are effaced and lost. Nature cannot confer what it is the province of grace alone to bestow. It requires a divine power to restore and quicken the soul. But what is the doctrine of the church of England as regards man's partial or total corruption? We extract the following passage from the Homily on the Nativity:--

"Whereby it came to pass that, as before (the fall) he was blessed, so now he was accursed; as before he was loved, so now he was abhorred; as before he was most beautiful and precious, so now he was most vile and wretched _in the sight of his Lord and Maker_. Instead of the image of God, he was now become the image of the devil, instead of the citizen of heaven, he was become the bond slave of hell, _having in himself no one part of his former purity and cleanness, but being altogether spotted and defiled, insomuch that now he seemed to be nothing else but a lump of sin_."[866] Whoever used language stronger and more explicit than these words?

[866] See also Article IX. of the church of England, on Original Sin.

Thus we see that men, in attacking these views and sentiments, are, in fact, impugning the doctrines of their own church.

We merely add one more remark on the much-controverted subject of conversion. To those who deny this doctrine, and describe it as "spiritual revelry," pretended illuminations, &c., we recommend the consideration of the following passage in the Homily on Whitsunday. It refers to our Lord's conversation with Nicodemus, and to the inability of the latter to comprehend this great spiritual change of heart.

"Behold a lively pattern of a fleshly and carnal man. He had little or no intelligence of the Holy Ghost, and therefore he goeth bluntly to work, and asketh how this thing were possible to be true. Whereas, otherwise, if he had known the great power of the Holy Ghost in this behalf, that it is He which inwardly worketh the regeneration and new birth of mankind, he would never have marvelled at Christ's words, but would rather take occasion thereby to praise and glorify God."

We have thought proper to adduce these testimonies, because they vindicate the doctrines of Newton, and of those who concur with him in these views. They fully prove how much the stability of our church, in the estimation of some of its ablest advocates, depends on the faithfulness with which these doctrines are maintained. On this subject we would beg to express our deepest conviction that, if the Church of England is to survive those perils by which she is threatened; if, as we anticipate, she will rise from her tribulation with renewed strength and beauty; it is to the purity of her doctrine, and to the devotedness of her ministers, and not to the richness of her endowments, or to the secular arm of the state, that she must be indebted for her durability and greatness. To be upheld, she must be "strong in the Lord and in the power of his might," apostolical in her doctrines, restored in her discipline, and holy in her practice. The language shall then be addressed to her that is applied by the inspired prophet to Zion: "No weapon that is formed against thee shall prosper, and every tongue that shall rise against thee in judgment thou shalt condemn." Isaiah liv. 17. Or, to use words still more emphatic, "The gates of hell shall not prevail against her."

Having thus generally vindicated the doctrines of Newton, we next advert to some of his writings. We make a few extracts from his Cardiphonia, the most popular of his writings, being a series of letters on religious subjects. The following is addressed to a nobleman, distinguished for his piety.

"To devote soul and body, every talent, power, and faculty, to the service of the Lord's cause and will; to let our light shine (in our several situations) to the praise of his grace; to place our highest joy in the contemplation of his adorable perfections; to rejoice even in tribulations and distresses, in reproaches and infirmities, if thereby the power of Christ may rest upon us, and be magnified in us; to be content, yea, glad to be nothing, that he may be all in all;--to obey _him_ in opposition to the threats or solicitations of men; to trust _him_, though all outward appearances seem against us; to rejoice in _him_, though we should (as will sooner or later be the case) have nothing else to rejoice in; to live above the world, and to have our conversation in heaven; to be like the angels, finding our own pleasure in performing his;--this, my Lord, is the prize, the mark of our high calling, to which we are encouraged with a holy ambition continually to aspire. It is true, we shall still fall short; we shall find that, when we should do good, evil will be present with us; but the attempt is glorious, and shall not be wholly in vain. He that gives us thus to _will_, will enable us to perform with growing success, and teach us to profit even by our mistakes and imperfections."[867]

[867] "Cardiphonia." Letters to a Nobleman.

The privileges of the believer are thus set forth.

"How great and honourable is the privilege of a true believer! That he has neither wisdom nor strength in himself is no disadvantage; for he is connected with infinite wisdom and almighty power. Though weak as a worm, his arms are strengthened by the mighty God of Jacob, and all things become possible, yea, easy to him, that occur within the compass of his proper duty and calling. The Lord, whom he serves, engages to proportion his strength to his day, whether it be a day of service or of suffering; and, though he be fallible and short-sighted, exceedingly liable to mistake and imposition, yet, while he retains a sense that he is so, and with the simplicity of a child asks counsel and direction of the Lord, he seldom takes a wrong step, at least not in matters of consequence; and even his inadvertencies are overruled for good. If he forgets his true state, and thinks himself to be something, he presently finds he is indeed nothing; but if he is content to be nothing, and to have nothing, he is sure to find a seasonable and abundant communication of all that he wants. Thus he lives, like Israel in the wilderness, upon mere bounty; but then it is a bounty unchangeable, unwearied, inexhaustible, and all-sufficient."[868]

[868] "Cardiphonia."

The believer's call, duty, and privilege is thus illustrated by the happy application of Milton's character of Abdiel, at the end of book 5, of the "Paradise Lost." The compliment to his noble friend is just and merited.

"Faithful found Among the faithless, faithful only he, Among innumerable false, unmov'd, Unshaken, unseduc'd, unterrified, His loyalty he kept, his love, his zeal; Nor number, nor example, with him wrought To swerve from truth, or change his constant mind Though single."

"Methinks your Lordship's situation particularly resembles that in which the poet has placed Abdiel. You are not indeed called to serve God quite alone; but, amongst those of your own rank, and with whom the station in which he has placed you necessitates you to converse, how few are there who can understand, second, or approve the principles upon which you act; or easily bear a conduct which must impress conviction or reflect dishonour upon themselves! But you are not alone. The Lord's people (many of whom you will not know till you meet them in glory) are helping you here with their prayers. His angels are commissioned to guard and guide your steps. Yea, the Lord himself fixes his eye of mercy upon your private and public path, and is near you at your right hand, that you may not be moved! That he may comfort you with the light of his countenance, and uphold you with the arm of his power, is my frequent prayer."[869]

[869] Ibid.

Such is the sweet strain of practical and experimental piety in which Newton writes, uniting the graces of composition with the courtesy of Christian feeling, and the sentiments of an exalted piety. The nobleman, to whom these letters are addressed, (twenty-six in number,) was the Earl of Dartmouth, the patron of the living of Olney. Happy would it be if men of rank were always willing to listen to such truths, and the pen of a Newton could record them with so much faithfulness and grace. The date of this correspondence commences in the year 1765, and terminates in 1777. The succeeding eight letters, to the Rev. Mr. S., are addressed to the Rev. Thomas Scott, and will be shortly adverted to. Mr. B., to whom eleven letters are inscribed, is Mr. Barham, the father of the late Jos. Foster Barham, Esq. M. P. One letter is addressed to the latter, as Mr. B., jun.; and Miss M. B., is Miss Martha Barham, his sister. The Rev. Mr. R., is Mr. Rose, late Rector of Beckenham, who married her sister. I am enabled to verify these facts from family connexion, and personal knowledge. Besides these letters, Newton was the author of "Omicron," "Letters to a Wife," "Review of Ecclesiastical History," "Sermons," "The Aged Pilgrim's Triumph," "Life of the Rev. William Grimshawe," an ancestor of the Editor, distinguished for his piety and laborious exertions, though accompanied with some peculiarities; I cannot however record his name without reverence for his piety and zeal. The majority of the Olney Hymns were contributed by Newton, and have always been acceptable to the religious public. They are diversified in their subject, and uniformly spiritual and experimental, though inferior, as poetical compositions, to those contributed by Cowper.

His lines on the Ocean are characterized by great force and beauty.

A THOUGHT ON THE SEA SHORE.

In ev'ry object here I see Something, O Lord! that leads to thee. Firm as the rocks thy promise stands, Thy mercies countless as the sands; Thy love a sea immensely wide, Thy grace an ever-flowing tide.

In ev'ry object here I see Something, my heart, that points at thee. Hard as the rocks that bound the strand, Unfruitful as the barren sand, Deep and deceitful as the ocean, And, like the tides, in constant motion.

The last point of view in which Newton claims to be considered is, as the honoured instrument, in the hands of God, for raising up others who became eminent for piety and usefulness. We pass over many instances of comparatively less importance, and select two of known celebrity, the late Rev. Thomas Scott, and the Rev. Claudius Buchanan. Mr. Scott, at the time of Newton's residence at Olney, was the curate of Ravenstone, in that neighbourhood. Though strictly conscientious, and earnest in the discharge of his duties, yet his views were indistinct, and his mind labouring under strong prejudices. The sentiments and principles of Newton, so opposite to his own, excited his attention. He was unable to comprehend them, and, as a natural consequence, deprecated and rejected them. Newton presented him with one of his publications, entitled "Omicron." This led to a correspondence, which is inserted in the "Cardiphonia." The influence of Newton's arguments, though slow, was finally successful. The strong and powerful prejudices of Scott yielded, like the mists that are dispelled by the penetrating beams of the sun. He has recorded this eventful period of his life in his "Force of Truth," a book which merits to be universally read. Mr. Scott's subsequent career and usefulness are well known. He was "a burning and a shining light." His "Commentary on the Bible" requires no eulogium, its praise is in all the churches. In America alone, we believe that not less than forty or fifty thousand copies have been sold. It is now circulating in France and in Switzerland. Perhaps no book has contributed so essentially to diffuse the great doctrines of the Reformation, and to revive the piety and spirit of former ages. We do not know a more splendid trophy to the name and usefulness of Newton, than to be recorded as the instrument, under the Divine blessing, of having raised up so distinguished a character as the Rev. Thomas Scott.

The second instance is that of the Rev. Claudius Buchanan. Mr. Newton, after a residence of nearly sixteen years at Olney, was removed to London, having been presented, by the recommendation of John Thornton, Esq., to the living of St. Mary Woolnoth. On a Sunday evening a stranger stood in one of the aisles of the church, while Newton was preaching. He became impressed with what he heard, and communicated to him the state of his mind: Newton admiring his talents, and anticipating his future usefulness, introduced him to the late Henry Thornton, Esq., by whose liberality he was sent to college. He was afterwards ordained, and subsequently filled an important situation in the east. He at length returned to Europe to awaken Britain to the claims of India. The effect produced by his appeals, and by his celebrated sermon, "The Star in the East," will long be remembered. He was eminently instrumental in rousing public attention to the duty of evangelizing India.

The stranger whose history we have thus briefly recorded was the Rev. Claudius Buchanan.

Such is the history of Newton, abounding in the most singular and eventful incidents, and exhibiting a man not less distinguished by his piety than by his acknowledged talents and great usefulness. The moral truths that it conveys are both numerous and highly instructive. To parents it is fraught with the greatest encouragement, by proving that early impressions of piety, however they may seem to be extinguished by a long course of impenitence, may subsequently revive, though probably under the most solemn dispensations: "Thou shalt be visited of the Lord with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire." Isaiah xxix. 6. The mercy that spares in the midst of manifold provocations; the long-suffering and goodness of God; the doctrine of a particular Providence; the strivings of his Spirit; the necessity of the conversion of the soul to God; and the ultimate triumphs of his grace; how forcibly have these truths been illustrated in the foregoing narrative! Reader, adore the wonderful power and grace of God! See what this grace has done for others! Learn what it is capable of effecting for yourself, and what an instrument of extended usefulness Providence may render you, when your own heart is once renewed by his Spirit! Who shall trace the final consequences of a single soul thus brought to God! The last great day alone can reveal the issue. If then you have not yet entered on this heavenly road, make _the grand experiment_ in the strength and power of God. "It is high time to awake out of sleep." "The night is far spent, the day is at hand." _Save thyself and others._ Flee to the cross of Christ for pardon and mercy. Read the neglected Bible. Pour out the heart in fervent, persevering prayer; and let thy faith be quickened, and thy fears assuaged by the gracious assurance, "All things whatsoever ye shall ask in prayer, believing, ye shall receive." Matt. xxi. 22.

He died at his residence in Coleman-street Buildings, London, Dec. 21, 1807, in his 83rd year.

The following epitaph, composed by himself, is inscribed on a plain marble tablet, near the vestry door, in the church of St. Mary Woolnoth, London.

JOHN NEWTON, CLERK, ONCE AN INFIDEL AND LIBERTINE, A SERVANT OF SLAVES IN AFRICA, WAS, BY THE RICH MERCY OF OUR LORD AND SAVIOUR JESUS CHRIST, PRESERVED, RESTORED, PARDONED, AND APPOINTED TO PREACH THE FAITH HE HAD LONG LABOURED TO DESTROY, NEAR SIXTEEN YEARS AT OLNEY IN BUCKS, AND TWENTY-EIGHT YEARS IN THIS CHURCH. ON FEB. 1, 1750, HE MARRIED MARY, DAUGHTER OF THE LATE GEORGE CATLETT, OF CHATHAM, KENT. HE RESIGNED HER TO THE LORD WHO GAVE HER, ON THE 15TH OF DECEMBER, 1790.

In his study at the vicarage in Olney, Bucks, are still to be seen the following lines, inscribed on the wall:--

"Since thou wast precious in my sight thou hast been honourable."--_Isaiah_ xliii. 4.

But,

"Thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee!"--_Deuteronomy_ xv. 15.

PRELIMINARY REMARKS ON THE OLNEY HYMNS.

The origin of the Olney Hymns, and the proportion contributed by Cowper to that collection, have been already stated in the first part of this work.[870] Before, however, we enter on the subject of these hymns, it will not perhaps be thought uninteresting to present the reader with a brief historical account of Psalmody, and to detail the circumstances which first gave rise to a metrical version of the Psalms of David. We shall extract the information principally from "Warton's History of English Poetry." Sir John Hawkins may also be consulted on the same subject.[871]

[870] Page 34.

[871] History of Music.

The praise of having first effected a metrical version of the Psalms is to be assigned to France. About the year 1540, Clement Marot, valet of the bedchamber to Francis I., was the favourite poet of France. Being tired of the vanities of profane poetry, and anxious to raise the tone of public taste and feeling, he attempted a version of the Psalms into French rhyme, aided by Theodore Beza, and encouraged by the Professor of Hebrew in the University of Paris. This translation, not aiming at any innovation in the public worship, received the sanction of the Sorbonne, as containing nothing contrary to sound doctrine. Solicitous to justify this new application of his poetical powers, Marot expatiates in his dedication on the superior claims of sacred poetry, and observes "that the golden age would now be restored, when we should see the peasant at his plough, the carman in the streets, and the mechanic in his shop, solacing their toils with psalms and canticles; and the shepherd and shepherdess, reposing in the shade, and teaching the rocks to echo the name of the Creator."[872]

[872]

Le Laboureur a sa charruë, Le Charretier parmy le ruë, Et l'Artisan en sa boutique, Avecques un Pseaume ou Cantique, En son labour se soulager. Heureux qui orra le Berger Et la Bergere au bois estans, Fair que rochers et estangs Apres eux chantent la hauteur Du sainct nom de Createur.

CLEMENT MAROT.

This version soon eclipsed the brilliancy of his madrigals and sonnets. In the festive and splendid court of Francis I. of a sudden nothing was heard but the psalms of Clement Marot. By each of the royal family and the principal nobility of the court, a psalm was chosen, and adapted to a popular ballad tune.

Calvin soon discovered what a powerful auxiliary psalm-singing might prove to the reformed religion, and immediately introduced Marot's version into his congregation at Geneva. They were adapted to plain and easy melodies[873] by Guillaume de Franc, and became a characteristic badge of the newly established worship. Germany next caught the sacred ardour, and the choral mode of service yielded to the attractive and popular character of a devotional melody, in which all might join, without distinction of rank or character. Psalms singing being thus associated with the Reformed religion, became interdicted to the Catholics under the most severe penalties.

[873] This mode of adaptation may be seen in the "Godly and Spiritual Songs," &c. printed at Edinburgh in 1597, and reprinted there in 1801.--_Park._

This predilection for sacred song soon reached England. Previously however to this event, Sir Thomas Wyatt and the celebrated Lord Surrey had translated portions of the Psalms into metre. We subjoin a brief specimen from each of these writers, as illustrating the style and poetical pretensions of that early period of English literature.

PSALM xxxii.--_Beati quorum_, &c.

Oh! happy are they that have forgiveness got Of their offence, not by their penitence, As by merit, which recompenseth not; Although that yet pardon hath not offence Without the same, but by the goodness Of Him that hath perfect intelligence, Of heart contrite, and covereth the greatness Of sin within a merciful discharge.-- And happy is he to whom God doth impute No more his faults, by 'knowledging his sin: But cleansed now the Lord doth him repute.

_Sir Thomas Wyatt._

PSALM viii. LORD, WHAT IS MAN?

But yet among all these I ask, "What thing is man?" Whose turn to serve in his poor need this work Thou first began. Or what is Adam's son that bears his father's mark? For whose delight and comfort eke Thou has wrought all this work. I see thou mind'st him much, that dost reward him so: Being but earth, to rule the earth, whereon himself doth go. From angels' substance eke Thou mad'st him differ small; Save one doth change his life awhile; the other not at all. The sun and moon also Thou mad'st to give him light; And each one of the wandering stars to twinkle sparkles bright. The air to give him breath; the water for his health; The earth to bring forth grain and fruit, for to increase his wealth.

_Earl of Surrey._

Sir Thomas Wyatt versified the seven Penitential Psalms, and died in 1542. The Earl of Surrey honoured his memory and virtues by three sonnets. Five years afterwards this distinguished and highly-gifted nobleman fell a victim to the tyranny of Henry VIII. and was beheaded, in the year 1547. He has left a version of the eighth, fifty-fifth, seventy-third, and eighty-eighth Psalms.[874]

[874] There is also a fragment of a comment on the Seven Penitential Psalms, in English verse, attributed to Dr. Alcock, Bishop of Ely, the founder of Jesus College, Cambridge.

The versification of Sternhold and Hopkins, the first that was ever used in the Church of England, next demands our attention. Sternhold was groom of the robes to Henry VIII. It is singular that both in France and England we are indebted to laymen and court poets for the introduction of what subsequently became so characteristic a feature in the reformed worship. Sternhold composed fifty-one Psalms, and dedicated his version to King Edward VI. His coadjutor in this undertaking was John Hopkins, a clergyman and school-master, in Suffolk. His poetry is rather of a higher order than that of Sternhold. He translated fifty-eight Psalms. To the above may be added the names of William Whyttingham, Dean of Durham, who added sixteen Psalms. The hundredth and hundred and nineteenth Psalms were included in this number. The rest were contributed by Robert Wisdome, Archdeacon of Ely; by William Hethe, a Scotch divine; John Pullain, and Thomas Churchyard, one of the pages of the Earl of Surrey. The entire version of the Psalter was at length published by John Day, in 1562, attached for the first time to the Common Prayer, and entitled, "The whole Booke of Psalmes, collected into English metre, by J. Sternhold, J. Hopkins, and others, conferred with the Ebrue, with apt Notes to sing them withall."

They are believed to contain some of the original melodies composed by French and German musicians. Many of them are the tunes of Gondinel and Le Jeune, who are among the first composers of Marot's French psalms. Not a few were probably imported by the Protestant refugees from Flanders, who fled into England from the persecution of the Duke of Alva. Some of our own musicians, such as Marbeck, Tallis, Tye, Parsons, and Munday, are supposed to have contributed their talents towards this undertaking.

We insert a few extracts from the original version, which in this refined age will appear rather ludicrous, and unsuited to the dignity of sacred poetry.

PSALM lxxxiv. 12.

Why doost withdrawe thy hand aback, And hide it in thy lappe? O plucke it out, and be not slack To give thy foes a rappe!

PSALM lxviii. 37.

For why? their hearts were nothing bent, To him nor to his _trade_.

The miraculous march of Jehovah before the Israelites, through the wilderness, is thus represented by Sternhold.

PSALM lxviii.

When thou didst march before thy folk, The Egyptians from among, And brought them from the wilderness, _Which was both wide and long:_

The earth did quake, the raine pourde downe, _Heard were great claps of thunder;_ The mount Sinai shooke in such a sorte, _As it would cleave in sunder._

Thy heritage with drops of rain Abundantly was _washt_; And _if so be_ it barren was, By thee it was _refresht_.

God's _army is two millions_, Of warriours _good and strong_, The Lord also in Sinai Is present them among.

Though this version has undergone many revisions, yet we fully agree with Warton, that its continued use is discreditable to the Church of England.[875] The translation, in its genuine and unsophisticated state, may justly indeed be considered, as he observes, no inconsiderable monument of our ancient literature, if not of our ancient poetry; and Fuller, likewise, remarks, "Match these verses for their ages, they shall go abreast with the best poems of those times." Still the spirit of the present age demands a higher standard both of poetical taste and devotional piety. They are too bald and jejune. The public feeling requires a more luminous exhibition of the great truths of the gospel, and a more experimental mode of delineating the trials and conflicts of the Christian warfare. No man has accomplished this important task more successfully than Watts. He has united the inspiration of poetry with the hallowed fire from the altar; and we hesitate not to assert, that if Watts had been a churchman, his version would have been in universal repute among us. It is already incorporated with most of the modern selections, where there is a return to the doctrines of the Reformation; and Sternhold and Hopkins are becoming increasingly unsuited to the advancing spirit of religious inquiry.

[875] Warton's censure is expressed in very strong language. "To the disgrace of sacred music, sacred poetry, and our established worship, these Psalms still continue to be sung in the Church of England." See _History of English Poetry_, vol. ii. p. 461.

It was this conviction that induced Newton, in the year 1771, to engage in the composition of the Olney Hymns. They were designed to be the joint contribution of Newton and Cowper, but the morbid depression of the poet prevented the fulfilment of his share of the engagement. The total number contributed by Cowper has been variously stated. Hayley estimates it at sixty-eight. Other biographers have considerably reduced the amount. Some editions assign sixty-three; others insert sixty-five. There is at present no uniform standard, nor is there, to the best of our judgment, one single edition entitled to the credit of correctness.[876] We trust that we have the means of deciding this controverted subject. So far as the original edition, now lying before us, published, under the superintendence of Newton himself, by Johnson, the bookseller, and bearing the date of 1779, may be considered as the most authentic guide and criterion, we are enabled to state that the original number, distinguished by the initial letter C (Cowper's signature) is sixty-seven. If to the above we add a hymn _not_ inserted in Newton's original edition, because subsequently composed, but which we have been enabled to authenticate as the production of Cowper, the total number, entitled to be ascribed to his pen, is sixty-eight. The hymn that we allude to begins,

"To Jesus, the crown of my hope."

It has already appeared before the public in some modern selections.

[876] One edition imputes two hymns of Newton's to Cowper, by mistaking the numerical letter C for the initial of Cowper's name.

Of these hymns two were written at the period of Cowper's recovery at St. Albans, when his mind had received those gracious impressions which so powerfully influenced his future principles and writings. The _first_ which Cowper ever composed was in allusion to this event. It is entitled "The Happy Change," and begins with the words,

"How bless'd thy creature is, O God."

The _second_ was written when he contemplated retiring from the busy world. It is the beautiful and admired hymn,

"Far from the world, O Lord, I flee."

It may be interesting to the reader to learn, from concurring sources of information, that the celebrated hymn commencing with

"God moves in a mysterious way,"

was the _last_ in the collection that he composed, and that it was written on the eve of that afflicting malady, which, occurring in Jan. 1773, suspended his powers for nearly seven successive years, though his correspondence was partially resumed with Mr. Hill and Mr. Unwin, from the year 1776. It was during a solitary walk in the fields that he had a presentiment of his approaching attack, and it is to this remarkable impression that we owe the origin of the above admired composition.

This hymn acquires a peculiar interest from the above incident, as well as from the unshaken faith and submission which it inculcates under the darkest dispensations. It seems as if God were giving him a chart of the voyage through those seas of trouble which he was about to navigate. No man could have written this hymn unless under the influence of a real or supposed special dispensation; and one end perhaps designed by it was, that Cowper should not only convey instruction to his own mind, but be made the instrument of consoling others. Few hymns have been more admired or more frequently quoted. It stands pre-eminent in that class which refer to the mysterious dealings of God, and is singularly qualified to invigorate the faith, to check the speculations of finite reason, and to lead the sufferer to repose on the unerring wisdom and goodness of God.

We must be careful, at the same time, how we reason on these subjects. That impressions of approaching trials may be sent from God, and subsequently be realised, we are by no means prepared to deny; but that they are often the occasion of fulfilling themselves, by acting strongly on a nervous temperament, we still more firmly believe. Again, that they frequently exist, and are not confirmed by the result, is well known. On the whole, we think reason as well as Scripture militates strongly against the doctrine of impressions. There is often an order and progression in them which, if minutely traced, prove their fallacy. Anxiety first suggests fear. A too great sensitiveness of feeling, an excursive imagination, and the want of a more vigorous exercise of faith next invest what was only imaginary, with reality. It thus acquires a form and existence, next expands into magnitude, and then rises into the power and ascendency of an absorbing idea; till, by a final deception, the impression is attributed to a divine hand. But who does not see that it is more justly to be ascribed to morbid sensibility, to nervous excitement, and, most of all, to the want of a firmer confidence in the power and goodness of God? The language of Scripture is decidedly opposed to the theory of impressions. The Bible directs us never to indulge in anticipations of evil, and to "take no thought for the morrow." An habitual trust in a superintending Providence will ever prove to be the best preservative against imaginary or real evil, and will fill the mind with the sweet calm of a holy and abiding peace.

In returning to the subject of the Olney Hymns, we may remark that those contributed by Cowper are, with some few exceptions, distinguished by excellences of no common kind. To the grace and beauty of poetical composition they unite the sublimity of religious sentiment, and the tenderness and fervour of devotional feeling. The nearer approaches to the Deity, which constitute the communion of the soul with God, and in which the believer is able to contemplate him as a reconciled Father in Christ Jesus; the sufficiency of divine grace to pardon all our sins, and to renew and sanctify the soul; the aspirations of prayer for the attainment of these blessings, and the song of praise in the consciousness of their enjoyment; the faith that reposes every care on his promises, and realizes their covenanted truth;--such are the subjects on which Cowper delights to dwell with a fervour which gives new wings to our devotion, and raises us above the enfeebling vanity of earthly things.

To specify all the hymns which lay claim to our admiration, would far exceed the limits of our plan, and interfere with the judgment and discrimination of the reader. We cannot, however, avoid referring to the following:--"O for a closer walk with God;" "Ere God had built the mountains:" "The Lord will happiness divine;" "There is a fountain fill'd with blood;" "Hark, my soul, it is the Lord;" "God of my life, to thee I call;" and especially, "The billows swell, the winds are high." There is a character of experimental piety pervading the hymns of Cowper, which singularly adapts them to meet the feelings of the contemplative or tried Christian. The deeper and more secret emotions of the soul; the vicissitudes of joy and sorrow; the fears that depress, and the hopes that soothe and tranquillize the mind, are treated with a fidelity and pathos, that render Cowper emphatically the poet of the heart. His hymns possess one peculiar feature which powerfully engages our sympathies. They disclose the inward recesses, and deep exercises of his own mind. But the sorrows of Cowper are now ended. Every trace is obliterated, except the record of them which is stamped on his interesting page. He has entered within the vail, where the mysterious dispensations of Providence, which once cast their deep shade on his chequered path, are vindicated and explained. He has joined "the general assembly and church of the firstborn, which are written in heaven, and an innumerable company of angels, and God, the judge of all, and the spirits of just men made perfect, and Jesus, the Mediator of the new covenant." There, freed from the sorrows and finite conceptions of erring reason, he unites with the redeemed of the Lord in that nobler song of praise, "Unto Him that loved us, and washed us 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. Amen."

THE OLNEY HYMNS.