pears in his beauty, he is as the dew unto Ifrael, as the fhadow of a great rock in a weary land; his people fit under its fhade with great delight: his fruit is pleasant to their tafte. They fay continually in ordinances, "Make hafte, O my beloved, be thou like a young hart on the mountains."

I would fee Jefus in focial intercourfe. For what are all the charms of friendship? What the refinements of tafte? What the pleasures of converfation? Are they not all unfatisfying, and delufive, unless fanctified by the grace of our Redeemer ?

I would fee Jefus in my own heart, as Lord of its affections, of its purpofes, of its pleafures, as the grand mover of its hopes and fears, the Author of its existence and happiness.

I would fee Jefus in death, as the Sun of Righteoufnefs, whofe beams in the darkest moment can fpread light and healing. I would liften to his voice, faying, "To him that overcometh will I give to eat of the tree of life." "Fear not, I have the keys of hell, and of death." Arife, O thou wearied follower of thy crucified Lord, and enter into thy rest.

I would fee Jefus in glory, for what is heaven itfelf without him? But when we fhall fee him as he is, then shall we be like him, and be for ever happy in his prefLondon Mag.

ence.

DISPUTATION.

In all cafes where religious errours are to be confuted, temperate difcuffion, in the true fpirit of chriftian charity, is the mode we ought invariably to purfue; without giving way to any perfonal invective, any afperity, either of language or of conduct, toward thofe who have the misfortune to differ from

us in opinion. These things are totally unbecoming a minister of the gofpel, who is exprefsly enjoined by his religion, "to put a way all bitternets, anger, malice, and evil speaking; even when he is reviled not to revile again; but to be gentle unto all men, in meeknefs inftructing those that oppofe themfelves." Bp. Lon. Charge.

The only way to refute oppofers of divine truth, and check the progrefs of fchifmaticks, is for the clergy to imitate and emulate what is good in them, avoiding what is bad; to edify their parishioners with awakening but rational and fcriptural difcourfes; to converse much with them, "as watchmen for their fouls; to be fober, grave, temperate, and fhew themselves in all things patterns of good works." They fhould recommend themfelves to their adverfaries by their mildness, their seriousness, their diligence; yet beware, and counfel others to beware, of being led, by esteem of their piety, into relifhing their fingularities, and patronizing their fchifm.

Abp. Secker.

CORRESPONDENCE. To the Editors of the Panoplist.

I WAS much pleased to find, in your first number, that PHILO has undertaken to exhibit the evidence in favour of the Univerfal Deluge. If this writer, or fome other of your learned and ingenious correfpondents, would undertake to treat several other subjects in the fame way, fuch for example, as the doctrine of atonement, of future rewards and punishments, of the Trinity, &c. great fervice might be rendered to the caufe of revealed religion. These fcripture doctrines, I conceive, derive much fupport from faithful refearches into ancient lore.

Most of our infidels have a fmattering of literature, but none of them are profoundly learned. They prove by their own example, that, "A little learning is a dangerous thing." Ignorance makes them infidels. Some of them, in

vited by a learned drefs, might be induced carefully to confider a feries of hiftorical facts, judicioufly felected and arranged, from the volumes of antiquity, who would defpife a chain of theological arguments. Many may feel the force of a fact from Sanchoniathon or Julian, who would not be moved by the most conclufive fyllogifm, or the plaineft affertion of Mofes or Jefus Chrift. I am perfuaded the more the pachs of ancient history, and the mythology of the heathen are explored, the more numerous, clear, and convincing will appear the evidences in fupport of revelation. Our faith depends much on hiftorical knowledge.

AMICUS PHILO.

We are indebted to an obliging gentleman, for the following Extract of a Letter from the Rev.

Sir HENRY MONCRFIEF WELLWOOD of Edinburgh, written foon after the death of that eminent and far famed divine, the Rev. Dr. JOHN ERSKINE.

"Dr. ERSKINE had been con

fined, almost a year before his death, by debility and decayed health. But his mind was perfectly entire, and as active as ever. He continued to profecute his private ftudies, and even exerted himfelf in whatever he thought could extend his usefulness, to the very laft day of his life. His death finally was unexpected by his family, and was entirely unaccompanied with pain, or fruggle. He died, as he had lived, full of faith and of the Holy Ghoft. As a man of letters; as a minister of Chrift; as a man of fuperior talents, and of steady and unremitted affiduity in employing them advantageously, for the glory of God, and the best interests of men, he was certainly the most eminent man I have ever known, and was

probably the moft diftinguished minifter that this country has ever produced."

Sermons by WILLIAM JAY, &c.

(Continued from page 28.) THE religious fentiments of this refpectable and popular writer, and his manner of fermonizing, further appear in the following ex

tracts.

In illuftrating the connection between patience and the chrif. tian character, in his fermon on Rev. xiv. 12, he says,

It HIGHLY becomes saints to cULTIVATE patience. "The ornament of a meek and quiet spirit is in the sight of God of great price." It ennobles the possessor. Some have obtained honour

by doing mischief. It has been said by a modern prelate, "one murder makes The a villain, a thousand a hero." christian conqueror draws his glory, not from the sufferings of others, but from his own. And nothing renders his character more impressive and useful; it recommends his religion; it carries along with it a peculiar conviction. When a christian has met with an affliction, that has led him from the duties of his calling, deprived him of opportu nities of exertion, and confined him to the house of grief; little has he supposed, that he was approaching the most useful period of his life. But this has often been the case; and he has rendered more service to religion by suffering

than by doing. O, what a theatre of usefulness is even a "bed of languishing!" "We are a spectacle to angels," as well as "to the world, and to men." The sufferer lies open to their inspection; and the view of him, enduring, sustained,glorying in tribulation,draws forth fresh acclamations of praise to that God, whose grace can produce such wonderful effects: "Here is ne patience of the saints." But all his fellow creatures are not excluded; there is generally a circle of relations, friends, neighbours, who are witnesses of the scene. I appeal to your feelings. When you have seen a christian suffering in character, with all the composure and majesty of submission; when you have heard him softly saying, "though I mourn, I do not murmur; why should a living man complain?"" it is the Lord, let him do what seemeth him good;""his ways are judgment;" "he hath done all things well;" "I see a little of his perfection, and adore the rest." Have you not turned aside, and exclaimed, What an efficacy, what an excellency in the religion of Jesus! "Here is the patience of the saints!" p. 34, 35, 36.

As a motive to patience under provocation, he cites examples most worthy of imitation.

What provocations had Joseph re

ceived from his brethren! but he

scarcely mentions the crime, so eager is be to announce the pardon: " and he said, I am Joseph your brother, whom ye sold into Egypt: now therefore be not grieved, nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life." Hear David: "they rewarded me evil for good, to the spoiling of my soul. But as for me, when they were sick my clothing was sackloth: I humbled my soul with fasting, and my prayer returned into my own bosom. I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother " View Stephen, dying under a shower of stones: he more than pardons, he prays; he is more concerned for his enemies, than for himself; in praying for himself, he stood; in praying for his enemies, he kneeled; he kneeled and said, "Lord, lay not this sin to their charge." A greater than Joseph, a greater than David, a greater than Stephen, is here.

He endured every kind of insult; but "when he was reviled, he reviled not again: when he suffered, he threatened not; but committed himself to him that judgeth righteously." Go to the foot of the cross, and behold him suffering for us, leaving us an example that we should follow his steps." Every thing conspired to render the provocation heinous; the nature of the offence, the meanness and obligations of the offenders, the righteousness of his cause, the grandeur of his person: all these seemed to call for vengeance. The creatures were eager to punish. Peter drew his sword. The sun resolved to shine on such criminals no longer. The rocks asked leave to crush them. The earth trembles under the sinful load. The very dead cannot remain in their graves. He suffers them all to testify their sympathy, but forbids their revenge: and lest the Judge of all should pour forth HIS fury he instantly cries, "Father, forgive them, for they know not "Here is the pawhat they do." tience of" a God. p. 38, 39.

In his fourth fermon from Ezekiel xi. 19, 20, our author unfolds the nature of genuine religion, in a clear and impreflive manner," in four effen

tial articles-I. Its Author. II. The difpofition it produces. III. The obedience it demands. IV. The bleffedness it enfures." This is anexcellent discourse, and can hardly be read without profit. Under the third head, he illustrates the two following particulars-“ 1. Principle mult precede practice. 2. Practice muft follow principle." On the first of thefe articles he has the following just remarks;

Observe the order in which these things are arranged. "I will give them one heart, and I will put a new spirit within you and I will take the stony heart out of their fiesh, and will give them an heart of flesh; that they may walk in my statutes, and keep mine ordinances, and do them." Thus principle precedes practice, and prepares for it. And here I admire the plan of the gospel; to make the fruit good, it makes the tree so to cleanse the stream, it purifies the fountain; it renews the ha

ture, and the life becomes holy of course. What is the religion of too many? They are like machines impelled by force; they are influenced only by external considerations. Their hearts are not engaged. Hence in every religious exercise they perform a task. They would love God much better, if he would excuse them from the hateful obligation. They put off these duties as long as possible, resort to them with reluctance, adjust the measure with a niggardly grudge, and are glad of any excuse for neglect. While labouring at the drudgery, they entertain hard thoughts of the cruel Taskmaster, who can impose such severities upon them, and sigh inwardly "when will the sabbath be over?" When shall we unbend from these spiritual restraints, and feel ourselves at liberty in the world? Can this be religion? is there any thing in this, suitable to the nature of God, "who is a Spirit?" or to the demands of God, who cries, "My son, give me thine heart;""serve the Lord with gladness, and come before his presence with singing?" Behold a man hungry, he needs no argument to induce him to eat. See that mother, she needs no motive to determine her to cherish her darling babe; nature impels. The obedience of the christian is natural, and hence it is pleasant and invariable; "he runs and is not weary, he walks and is not faint." p. 79, 80. The conclufion of this discourse is peculiarly impreffive.

Thus a christian who has nothing, possesses all things. Creatures may abandon him, but his God will never leave nor forsake him. Friends may die, but the Lord liveth, His "heart and his flesh may fail, but God is the strength of his heart, and his portion

for ever." "The heavens may pass away with a great noise, and the elements melt with fervent heat, the earth and the works that are therein may be burned up"-he stands upon the ashes of a universe, and exclaims, I have lost nothing! p. 87, 88.

We add but one more quotation from his fermon on Job xxix. 18, on the difappointments of life. Recommending frequent and realizing views of the world's uncertainty, and of approaching death, he fays;

Accustom yourselves therefore to re

flections so useful, and learn to "die daily." Say, while walking over your fields, The hour is coming when I shall behold you no more; when you go over your mansion, "If I wait, the grave is my house;" as you estimate your property, "I cannot tell who shall gath er it." This apparel which I now lay aside and resume, I shall soon lay aside for ever; and this bed, in which I now enjoy the sleep of nature, will by and by feel me chilling it with the damps of death. And surely it requires contri vance and difficulty to keep off reflec tions so reasonable and salutary. Every thing is forcing the consideration upon you; every thing is saying, "The time is short." We enter the city, and see man going to his long home, and the mourners going about the streets. We enter the sanctuary, and miss those with whom we once took sweet coun sel, and went to the house of God in company; their places know them no more for ever. We enter our own dwel lings, and painful recollection is awakened by the seats they once filled, by books they once read and have left folded down with their own hands; we walk from room to room, and sigh, "Lover and friend hast thou put far from me, and mine acquaintance into darkness." We examine ourselves, and find that our strength is not the strength of stones, nor are our bones brass ? we are crushed before the moth; at our best estate we are altogether vanity. And is it for such beings to live as if they were never to die! O Lord, “so teach us to number our days, that we may apply our hearts unto wisdom." p. 424, 425, 426.

It is hoped that the fpecimens, which have been exhibited, will induce many to peruse this valuable volume. The fermons are in no common degree entertaining, edifying, and impreffive. A fpirit of evangelical piety pervades and fanctifies them. The characteriftick traits of this writer are uncommon fprightliness, and ease of manner, fometimes, perhaps, bordering on affectation.

He is remarkably happy in the felection of his fubjects, and of his texts for their illustration, as well as in his manner of introducing,

upening, and dividing them, in which he has followed, in fome degree, the French divines. His ftyle is plain and intelligible, and animated with chafte and ftriking figures. He makes free ufe of fcripture language, but introduces it with peculiar pertinence and force. His arrangement is natural. A good degree of unity is preferved in his difcourfes, while they contain a fufficient variety of matter. For theological correctness, he is not, in all instances, remarkable. Some paffages are liable to a conftruction, which was undoubtedly far from his meaning, and fome might think warrant inferences, which his evangelical heart would totally difavow.

On the whole, we do not hefitate to recommend this volume, as deferving the careful attention of all, and well calculated to be ufeful to the church of Chrift.

We have feen a fingle, ingenious fermon of this author, on "The value of Life," preached May, 1803, before" The Correfpondent Board in London, of the Society in Scotland," which, fhould another edition of these fermons be called for, we hope will be added, by the publishers, to this volume. It would certainly increase its val

ue.

L

confirm the doubtful respecting what may be accomplished, reprove the idle, encourage, the diligent, and present examples for all. When we see an industrious and good man, like the pine amid surrounding shrubs, rising above his associates, we feel a strong impulse to make him our model. Sir W. Jones was an excellent man, and his life is written in an agreeable and instructive manner. The narrative is continued in chronological order from his birth to his death: but perhaps a few sketches of the man may be more useful and entertaining, than a verbal criticism of the work.

Sir William Jones was born in 1746. When he was but three years old, he lost his father; his education of course devolved on his mother, which she superintended with discretion and success. To the innumerable questions of his childhood, her constant answer was read and you will know. A lesson, to the observance of which, he ascribed all his attainments.

In his sixth year he learned the rudiments of Latin; when he was twelve, he began the study of Greek and Hebrew, translated several epistles of Ovid, all the Pastorals of Virgil, and wrote a tragedy, which was acted by his school fellows. When seventeen, he was sent to the University of Oxford, where he soon shone, as a star of the first magnitude. In 1767, he visited the continent with his pupil Lord Spencer, and in 1770, we again find him, to use his own words, "flying over Europe." This year he was admitted into the temple. In 1774, he was called to the bar. He suspended his oriental studies, which had been a favourite employ