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that I had a respect for religion in the abstract, and for its ordinances, but that I was satisfied with the form without the power of godliness. I was really provoked, accused her of presumption, and heaped all manner of charges upon her. She never attempted to retort, nor lost, for a moment, her temper; but assured me that she had foreseen all this storm, and willingly incurred it in the hope that I might at all events be shaken from indifference; adding, that she was far from wishing me to adopt, what I called, her notions on the subject: she merely wished me to satisfy myself from the word of God that my hope of heaven was rightly placed; and she assured me, that all my conversation with her would never lead to this end. She said very impressively, My dear Mr. Martyr, we are nearly connected: we have lived for some years happy in each other's acquaintance, and on terms of the most affectionate intercourse. You and my dear sister are now taking your leave of us, never, I fear, to meet again in this world. Will you make me one parting promise? that is, not to trust flesh and blood on this important point! Trust not to the word of man, but seek that wisdom which can alone make you wise unto salvation, and which is only to be found in the holy Scriptures: pray for the teaching of the Holy Spirit, which is promised to all who ask it; and, rely upon it, your labour will not be in vain in the Lord.""

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After urging various appropriate and heart-searching inquiries, she continued; "The first of my questions can easily be answered,-Do you feel at this moment prepared to die ? I know you do not,' sle added; and I knew so too. She then pressed again and again that I would commence that inquiry which I have since carried on. And here let me praise the Lord that I have been brought to a knowledge of his word, and this by a medium that in the outset seemed so little likely to lead

to such a heavenly consummation. Who could have thought it likely that a girl of sixteen, one of the loveliest of the daughters of Adam, whom I had known from a child the gayest of the gay, and who had become serious but about six weeks before,-who would have thought, I say, that this youthful convert should have been the instrument of first directing my mind to the most important truths; and that I should have been thus led, after five years' anxiety and investigation, in spite of all my prejudices, to the full admission of those very sentiments which she so earnestly pressed upon me, and in which alone I have found comfort under affliction, and peace in the prospect of death?"

The youngest and feeblest Christian may, from this incident, derive encouragement to attempt, with Christian meekness and prudence, being useful to all within his influence; while the long time, devoted by the subject of this memoir to the investigation of Divine truth, will shew after what mature deliberations his religious opinions were adopted, and, in proportion to his diligence, sincerity, and soundness of understanding, what importance deserves to be attached to them.

The extensive reductions in all our naval establishments rendering it extremely difficult to obtain employment, Mr. Martyr continued on half-pay for months, and even years, after his return from America. Naturally of a weak constitution, and having within him the seeds of a disorder which eventually baffled the highest medical skill, he was also peculiarly affected in body by any mental anxiety or affliction. This was, indeed, scarcely less apparent in what concerned others, than in things relating immediately to himself. It is not surprising, therefore, if, with feelings thus alive to

emotion, the thoughts of his situ-. ation, without employment, or resources for the support of an increasing family, or any prospect of being able to provide for them in

case of his death, were sufficient to produce in a body already debilitated a serious and alarming illness. His physicians recommending change of air, he removed, with his family, in August 1820, to Exeter, where, by the blessing of God on the skill and kindness of his medical attendant, and the tender and unwearied exertions of his devoted wife, he so far recovered as to be able to return to his mother's house at Greenwich in the course of the ensuing spring. By the following abridged extract from a letter to a near relation, written on the occasion of a death in his family, only a few months before his own, it appears that the deep and lasting religious impressions by which the latter years of his life were so eminently characterized, were formed principally during this illness.

"The death," he says, "of a near relation always rings loudly in my ear the mandate, Watch: be ye also ready; for in such an hour as ye think not of, your soul may be required of you.' I do hope, I do believe, I have no doubt, that I am ready. The assurance, though not always equally strong, affords me a constant composure." After stating that he had now enjoyed this tranquil hope for about five years, he proceeds to detail the process through which he obtained it. "I knew," he says, "at least I had been told, and 1 did not disbelieve it, that the oblation of Christ once offered had been received as a propitiation for the sins of the whole world; and that it was sufficient to accomplish such a general redemption I could not doubt; yet I had but to look into the world, and into my Bible, to satisfy me, that, although sufficient, it was not effectual, or efficient to that end; for, if so, all mankind in a mass, saints and sinners, were equally safe, and when this life should cease, the joys of heaven would be equally the property of the humble sincere Christian, and of the impenitent infidel and sinner.

"Then pressed upon my mind the conviction, that to secure a personal interest in the great Sacrifice, to secure my own adoption into the general family of God, religion must become a personal thing with me. I could not, it is true, accuse myself very recently of any serious crimes; but when I carefully reviewed my whole past life, and traced the spirituality and extent of the law of God, from how few of the long black catalogue of transgressions could I escape judgment? It was then that, burdened with the weight of what the word of God loudly designated as sins, I was led in spirit and in truth to adopt the general confession of our church service. I felt that I had erred and strayed from God's ways; that I had left undone those things which I ought to have done; and that I had done those things which I ought not to have done, and that there was no spiritual health in me: and I could have no doubt as to what my ultimate end must, be, unless some means of escape could be discovered from the heavy condemnation that awaited me. When I looked at myself, I was dismayed. I attempted to ease my conscience by striking a balance between my supposed good works and my sins; but, I thank God, a death-knell to this delusive system was struck by the heart-searching law of God, and its denunciation, Cursed are all they that continue not in all things to do them.' I could find nothing in the Bible to support such a system; and by the holy law of God, I felt myself a perishing sinner.

"In such a dilemma, with what healing did the Gospel of our blessed Saviour light upon my troubled conscience! what balm did my almost broken heart receive, in the assurances of our Redeemer, Those who come unto me, I will in no wise cast out.' 'Come unto me, all ye that labour and are heavy laden, and I will give you rest.—Whosoever believeth in me shall not perish but have everlasting life,' and nu

merous others equally encouraging. I read the Scriptures daily; and I prayed God to give me an understanding that I might spiritually discern the truths which they contained, and which were essential to my salvation. God had promised (and He is not a man that he should lie, or the Son of man that he should repent) that He would be known of them that sought Him-that He would give the Holy Spirit to those that asked Him. I felt that I needed wisdom; but I knew that St. James had said, 'If any man lack wisdom, let him ask of God, who giveth liberally and upbraideth not, and it shall be given him.' Hence, I not Hence, I not only prayed for wisdom while I searched the Scriptures, but I did it with a confidence that I should receive it, for God had promised; and hence too I prayed for the inspiration of his Holy Spirit, that I might more perfectly love Him, and more worthily magnify his holy name for Jesus Christ's sake.'

He proceeds to mention the intense interest which, in this state of mind, he began to feel in “our beautiful church liturgy." He had never prayed before in the same manner. He was now enabled to place all his confidence in the merits of his Redeemer; and "I really felt," he says, "the desire to sing unto the Lord, and heartily to rejoice in the strength of my salvation." The atonement of Christ, his all-perfect sacrifice, his merits, his righteousness, and his intercession, now afforded him the highest repose and joy, and were attended with the most happy practical effects in their influence upon his heart and deportment. His trust in God, firm as it was, had, as it ever must have when well-grounded, the very opposite tendency to that of rendering him presumptuous, or making him think lightly of the evil or the danger of sin. The following passage which follows those already cited, shews in how truly scriptural and intimate a manner the hopes and the warnings, the encourage

ments and the holy principles of the Gospel were blended in his mind. "We know that the Son of God

has ascended into heaven, and sits at the right hand of God, in the character of a Mediator and Advo. cate for those who trust their cause entirely to his keeping; and what has the humble minded Christian to fear? Nothing, but the fear of offending God! I know my sinfulness; but I am trusting exclusively for pardon to the merits and death of my Redeemer. If I am endeavouring [and I trust I am] to walk closely with my God, and to live in love and charity with all mankind, I feel, after I have done all, that I am a very unprofitable servant; and if Satan ever tempts me to look to myself as deserving something good at the hands of God, it is then that I am most in danger;-then my comfort is at its lowest ebb. But when I approach God, as a penitent sinner, asking for spiritual blessings for the sake of Jesus Christ, then do I know that there will be no refusal; for God has pledged himself to receive all who come to Him through Christ; and Christ on his part has fulfilled and set his seal to the covenant by his death and resurrection. How complete then is the Christian dispensation! It is this fulness-this all-sufficiency, that emboldens me; and having this joy and rejoicing in my heart → oh! what manner of person should I be!"

(To be continued.)

Tothe Editorofthe Christian Observer. COMMENTATORS differ considerably in their explanation of the account of the creation; and their several attempts to preserve what appears to them the literal meaning of the sacred text, when collected into one point of view, involve many difficulties and contradictions; such as the following: God created all things, the angels and their residence, the material

world, also, the skies, and all the heavenly bodies, the earth, and its atmosphere, and the matter of which they were composed, on the first day. The angels, however, and the heaven they inhabit, were created long before the material world. The stars of other systems may also have existed before the bodies of the solar system. A chaos of elements was first made, for the firmament, or expanse, (that is, the earth's atmosphere, or the utmost bounds of the visible creation,) was formed on the second day, and the land and water on the third. Again, though light and darkness, day and night, had been separated, and named, on the first day, yet the sun, moon, and stars, were not created (though intended expressly for the same purpose) till the fourth day. These, and similar contradictions, have induced me to prefer a different theory from that which the generality of modern annotators have (as I think) erroneously adopted. Happy, indeed, is it, that the knowledge of such subjects is not essential for the salvation of any the way-faring man may pass by without noticing them on his road towards heaven, whilst all that really concerns himself he may discern written in the most legible characters. But to those who have time and taste for the investigation of general truth, the subject cannot but be interesting. I shall therefore proceed to submit for consideration an explanation, which appears to me to be the true one, of the general meaning of the Mosaic account of the creation contained in the first nineteen verses of the Book of Genesis; and shall then endeavour to fortify the theory by argument, by human authorities, and by quotations from the holy Scriptures.

The first verse, then, I consider to be introductory, asserting generally, that God was the Creator of all things, whenever or however they were made. The second verse informs us of a period when our

earth was covered by the waters of the ocean, and was destitute of all that could inhabit or adorn it. The atmosphere was so loaded with clouds, obscured by fogs, and darkened by rain, that the light of the sun, moon, and stars could not penetrate to its surface; and, to a being placed where man was destined to reside, the day and the night would have been both alike. Time now commenced on this station, from the period when the Holy Spirit caused a great commotion on the surface of the inundated globe, which I assume to have taken place at noon, and by the instrumentality of the wind, the effects of which on the atmosphere, and on the waters, would produce the appear. ances recorded by the inspired penman. Thus we are informed, verses 3-5, that God willed that there should be light; and accordingly, the clouds being partially removed by the wind, the fog clearing, and the rain beginning to abate, the light of day became visible. From noon, therefore, to the next noon, was the first day of the new world; and so of the other succeeding days. We are next told, verses 6-8, that God willed that the clouds above should no longer mingle their torrents with the face of the deep: the wind, therefore, continuing, rendered the atmosphere still more absorbent; the rain ceased; and the atmos phere, though still clouded, was rendered fit for its future inhabitants. We next learn, verses 9-13, that, the great deep subsiding and collecting into seas, the mountains and the dry land appeared, an effect resulting from the continued operation of the wind. The creation of the herbs, plants, and trees, (probably in full perfection,) on the third day can be attributed to no natural cause; but, lastly, the wind, by dispelling the clouds on the fourth day, ver. 14-19, caused the sun, moon, and stars to become visible.

I now proceed to anticipate and reply to certain objections which

may be made to the foregoing exposition. Why, it may be asked, is the first verse called introductory? For the same reason that a late revered commentator calls it a summary of what follows; that is, to avoid the contradictions already noticed, which result from the more literal interpretation. It does not seem probable that the angels who "kept not their first estate," (Jude vi.) should have fallen, and "left their own habitation," between the time of their creation on the first day, and the fall of man, which period (though unknown) is generally supposed to have been short. Jerome, and many of the commentators, accordingly acknowledge, that angels, and the heaven they inhabit, were made long before the first day. And they are supported by the thirty-eighth chapter of Job, where the Lord addresses him out of the whirlwind; and particularly at the seventh verse, which speaks of the morning stars singing together, when the foundations of the earth were laid, and all the sons of God shouted for joy. It might therefore be a question, if any thing existed before the first day, whence did it derive its being? The introductory verse meets this with the answer, It was God who made all things, at whatever period they were created. He not only reproduced them as he saw fit, but he created the matter of which they were originally formed, out of nothing. (Heb. xi. 3.) But what were the morning stars spoken of in the passage already quoted from Job? Several commentators seem inclined to believe that they were really the fixed stars, now universally supposed to be the suns of other systems. Others think they were titles given to angels; our Lord Jesus Christ himself being in one place called "the Morning Star," (Rev. xxii. 16.) I think it possible, however, that stars were literally meant; and that they are said in a poetical language not unfrequent in Scripture, (as Isaiah xliv. 23,) to have

sung and shouted the praises of God probably at the termination of each day's operations, reckoning from noon to noon, which accounts for the mention of morning rather than of evening stars.

If, then, the angels were probably, and the stars possibly, created long before the first day, why not also the sun, moon, planets, and other bodies of our solar system? Why not the earth, inhabited, as, from the fossil remains, it seems once to have been, by animals though not by man? It was then, perhaps, covered with forests, which, after certain deluges, were converted, by slow chemical processes, into veins of coal, for the use of the future inhabitant. Thus the numerous universal floods which philosophers think they have discovered, may all have been preparatory to the dominion of mankind. The author of the Pentateuch was not commissioned to reveal any such facts, but to give an account of the manner in which the first residence of man was formed. The explanation I have suggested views it as covered with waters, and an obscured atmosphere, at the commencement of the Mosaic creation, rather than that this atmosphere and these waters were literally created on the second and third days. Those who hold the contrary are obliged to have recourse to a chaos of elements for which I see no Scriptural authority. The tradition of a chaos, indeed, existed among many ancient nations, as the Egyptians and Chinese. Orpheus, Hesiod, and Ovid allude to it.

But they seem to mean, not a chaos of elements, but rather such a chaos as I have described. The Brahmins, Hesiod, Thales, and Aristotle, held that all things were formed from water; or that the great deep was the first thing created. In the xxxviiith chapter of Job, verse 8, it is called the sea; and the clouded atmosphere and the thick darkness, verse 9, are made its "swaddling band." Verses 10 and 11 describe its retiring to the cavi

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