frequently to produce great pain and self-torture. The very contemplation of oppression was intolerable to him. To use his own words: There is nothing I abhor like cruelty and oppression. Tenderness and sympathy are not enough cultivated by any of us.-There is no flesh in man's obdurate heart! No one is kind enough,-gentle enough,-forbearing and forgiving enough. We find throughout our Lord's history the strongest traits of compassion. But, of all species of cruelties, he seems most to have abhorred that of an unfeeling husband. : 'He used to speak of himself as being by nature violently passionate. If it was so, much indeed was due to the power and glory of that grace which subdued his passion. Whenever he spoke of the defects which he thought peculiar to his constitution, which he ever did in the language of the prophet's roll, with lamentation, and mourning, and woe,' it appeared to me like romance. I never could attach reality to such ideas and, indeed, it was difficult to discover what his natural defects really were, while they were under perpetual chastisement and controul; insomuch that he ever manifested patience, forbearance, and the utmost condescension, the most tender sympathy, and the most lively affection. Though his aspect and manner frequently obscured the real kindness of his disposition, and sometimes he might be thought like Joseph, to speak roughly, of which he was not only aware but deeply lamented, yet his heart was also like Joseph's, full of love to his brethren; and whatever bore a contrary aspect may be accounted for, from his abstract habits, a love of retire ment, a natural quickness of mind, and great energy; and not from the absence of real Christian philanthropy.' Here we must, reluctantly, take leave of our amiable Biographer, whose whole narrative is highly interesting, both to the understanding and the feelings of the Christian reader. We could now wish to glean in like manner from the sketch of Mr. C.'s personal and ministerial character, by his friend and assistant Mr. Pratt - but we must refrain. We hope all our readers who have the opportunity, will read the whole attentively, and they will be well rewarded in the perusal. All we can add is a single extract; and we cannot pass over Mr. Cecil's own account of his usual method of preparation for the pulpit, which we particularly recommend to the attention of ministers. I generally look into the portions of Scripture appointed by the church to be read in the services of the day. I watch too for any new light which may be thrown on passages in the course of reading, conversation, or prayer. I seize the occasion furnished by my own experience, my state of mind, my family occurrences. Subjects taken up in this manner are always likely to meet the cases and wants of some persons in the congregation. Sometimes, however, I have no text prepared : and I have found this to arise generally from sloth. I go to work this is the secret: make it a business; something will arise where least expected. It is important to begin preparation early. If it is driven off late, accidents may occur which may prevent due attention to the subject. If the latter days of the weeks are occupied, and the mind driven into a corner, the sermon will usually be raw and undigested. Take time to reject what ought to be rejected, and to supply what ought to be supplied. It is a favourite method with me to reduce the text to some point of doctrine. On that topic I enlarge, and then apply it. I like to ask myself,- What are you doing? - What is your aim? 'I will not forestall my own views by first going to commentators. I talk over the subject to myself: I write down all that strikes me; and then I arrange what is written. After my plan is settled, and my mind has exhausted its stores, then I would turn to some of my great doctors, to see if I am in no error; but I find it necessary to reject many good things which the doctors say: they will tell to no good effect in a sermon. In truth, to be effective, we must draw more from nature and less from the writings of men: we must read the Book of Providence, the Book of Nature, the heart of man, and the Book of God: we must read the History of the World: we must deal with matters of fact before our eyes.' Sir, THE TIMES ARE ALTERED! To the Editor. HAVING seen a volume lately written by a prelate of the Church of England, entitled ' A'Refutation of Calvinism,' I was led to enquire How comes this about? Time was, when Calvin was in high repute with the leaders of the Established Church; but now a Bishop publishes a Refutation of his writings! Is the Church of England changed? No: I cannot find that the Articles, Homilies, or Liturgy of the Church have been altered by any public authority; they remain the same as in the year 1562. 1 am obliged, therefore, to conclude that the change is in the clergy; but whether for the better or the worse, I leave others to decide. I am not at all anxious, as an individual, to be called a Calvinist, though I maintain most of the sentiments ascribed to Calvin; for I call no man Master, on earth;' nor am I anxious that the Established Church should be called Calvinistic. However, as this term only implies a firm adherence to the doctrines of the Reformation, of which Calvin was an illustrious instrument, I have no objection to be dubbed a Calvinist; for some terin of reproach ever was, and ever will be, annexed to the profession of the truth as it is in Jesus,'-and it signifies little what that term is. Permit me, Sir, in order to shew how Times are altered,' to give your readers an account of a transaction that took place in the university of Cambridge, in the year 1595. Mr. William Barrett, fellow of Gonville and Caius College, ventured to preach an Arminian sermon before the university at St. Mary's. I say ventured, for it was a bold and dangerous attempt at that time, when the Church of England was in her purity, for any mán to propagate Arminianism: and, indeed, Barrett himself paid dear for his temerity. The University were so highly offended, both at his presumption, in daring to avow his novel, heterodox opinions, and for mentioning some great Divines in terms of the highest rancour and disrespect, that he was enjoined to make a public recantation in the very pulpit from whence he had so lately vented his errors. This he did on the 5th of May following. Part of his recantation runs thus: Lastly, I rashly uttered these words against John Calvin (a person than whom none has deserved better of the church) namely, that he had presumed to exalt himself above the Son of God. In saying which, I acknowledge that I greatly injured that most learned and truly pious man; and I do most humbly entreat that ye will all forgive this my rashness. I also threw out, in a most rancorous manner, some reflections against Peter Martyr, Theodore Beza, Jerom Zanchy, Francis Junius, and others of the same religion, who were the LIGHTS and ORNAMENTS of OUR Church; calling them by the malicious name of Calvinists, and branding them with other reproachful terms *. I did wrong in assailing the reputation of these persons, and in endeavouring to lessen the estimation in which they are held, and in dissuading any from reading their most learned works, seeing our church holds these divines in such deserved reverence +.' Now, Sir, are not the times altered? In the year 1595, the Church of England held Calvin and his writings in deserved reverence; and in the year 1810, Bishop Tomline published a Refutation of Calvinism! ! ! Poor Barrett! thou wast born 200 years too soon; for hadst thou lived in these days, instead of being disgraced, thou mightest have obtained a mitre. Happy T-- hadst thou lived 200 years ago, Alma Mater would have disowned thee, and thou hadst never ascended the bench;-but the times are altered! I am, Mr. Editor, your humble servant, SEMPER EADEM. *It plainly appears from hence that the application of the term Calvinist was malicious, because, even then, Papists, men of the world, and enemies of godliness, considered it reproachful. The Church of England, he owns, was not ashamed of the name. + See Strypes's Life of Whitgift, Appendix, page 186; and Toplady's Life of Zanchy, annexed to his translation of Zanchy on Predestination, page 87. MOTIVES FOR STUDYING THE PROPHECIES. Peter i. 19. We have also a more sure word of prophecy (i. e. the word of prophecy made more sure, or confirmed to us more than it had ever before been to the church in former ages) to which ye do well to take heed, as to a lamp that shineth in a dark place, till the day dawn and the day star arise in your hearts. says, PETER had been shewing Christians the reason they had for believing that the prophecies concerning the coming of Christ were now fulfilled; for (says he) we have not followed cunningly-devised fables, when we made known to you the coming of our Lord Jesus Christ; but were eye-witnesses of his Majesty, when, on the holy mount, we heard the voice of God the Father bearing witness to him, and saying, This is my beloved Son. Now the apostle comes to shew what reason they had for attending to the word of prophecy concerning those things which were yet to come; for, he "We have prophecy made more sure to us, by the faithful accomplishment of the things predicted concerning Jesus Christ,' who was the great burden of the prophets' song. Having our faith thus established, let us look to the predictions of scripture as to a lamp which lights up, in this dark world, a hope of better days to come. Thus will the gloom of our minds be dispelled, the day dawn upon us, and the Morning Star, the harbinger of latter day glory, rise in our own hearts; though we may not live to see the fulfilment of the predictions upon earth. This short paraphrase opens to us three important motives for studying the scripture-prophecies; the consideration of which will further confirm the interpretation given of this passage, that, as it may seem new, we may see that it is just. I. The additional assurance which Christians have of the truth of prophecy, should induce them to give more earnest heed to it; for we have it more sure since the coming of Christ than it could have been before. What should we have thought of predictions of future events, if they had all respected things yet unaccomplished, so that we could never have known an instance of fulfilment ? Perhaps we cannot tell. But from the little regard paid to prophecy, after it has been confirmed by numerous striking events, may we not conclude, that without these, it would scarcely have been heeded at all? Our first parent fell from innocence, by not believing what God foretold, that death would seize her on the day of her transgression: she still flattered herself that she 'should not surely die.' But the terrible prediction was immediately verified, and in the spiritual death. of the soul, as well as the feeling of mortality, the symptoms of incipient dissolution, the world had an early proof that whatever God foretold would surely come to pass. When God uttered the next prediction concerning the seed of the woman, our fallen progenitors expected to be spared long enough to have children; and as soon as Cain was born, the woman thought she saw the utmost fulfilment of the promise;. for she said, I have gotten a man, the Jehovah.' She soon found, however, that she had mistaken the prophecy. But the grand event by which men were taught that the word of prophecy was sure, was the flood. From that time they were inexcuseably guilty who said Where is the promise of his coming to change the state of the world? for all things remain as they were from the beginning.' Such speeches, says Peter, could only proceed from voluntary ignorance; since the flood had, according to the word of the Lord, made a total revolution in the earth. Several other occurrences happening according to prophetic declaration, as the bondage and deliverance of Israel, served to render the word of prophecy more and more sure; but the grand event which has confirmed it to us, was the coming of Christ, with its attendant circumstances, of which God had spoken with astonishing minuteness and fulness, by the mouth of all his holy prophets since the world began. Then every thing which prophets had foretold, however improbable, was exactly fulfilled. At the appointed period of seventy weeks,-when the sceptre was departing from Judah, a Virgin of the house of David bears a Son, at Bethlehem, the city of David, - despised and rejected of men, a man of sorrows, and acquainted with griefs; - he yet gives sight to the blind, hearing to the deaf, agility to the lame, life to the dead; but at last, is led as a lamb to the slaughter, exposed to shame and spitting, numbered with malefactors, pierced in his hands and feet, mocked with gall" and vinegar, he pours out his soul unto death, making intercession for his murderers! - but, though his clothes were parted among his executioners, he made his grave with the rich; and though the stone which the builders threw away, he is raised to become the head of the building; - divides the spoil with the great, is seated on the throne, and rules over all things. After receiving such confirmation, how sure should the word of prophecy be to us! How confidently should we expect the fulfilment of all that God has foretold, however vast and improbable the promised events may appear! Then what a motive for studying the real meaning of whatever God has spoken by the prophets, since they are no more guesses which may or may not be verified; for heaven and earth shall pas& away, but not one iota shall pass away till all be fulfilled.'* In addition to this motive we should consider, II. The peculiar need which Christians have of the light of prophecy. We do well to take heed to it; for it is sent as a lamp in a dark place. |