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. 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. 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, in our Homilies, in the works of Cranmer, Latimer, Ridley, Hooper, Tindal, and others, the confessors and martyrs of the glorious Reformation. 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. 66 All that distinguishes Christianity from * Bishops Hall, Davenant, and Jeremy Taylor, are honorable exceptions. † See 9, 10, 11, 12, 13th Articles. See the Homilies entitled "On the misery of man ;" on "Justifying faith ;""Good works annexed to faith;" 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, nts 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 philos ophy; 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* confessed to be totally insuthcient 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.”† 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. 66 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 benefi cially. God grant it may never have been for want of inwardly experiencing their importance. But, whatever be the cause, the effect has been lamentable." 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 regula on" the death and passion of our Saviour Christ;" Hom ily for Whitsunday, &c. * Plato. ↑ See Bishop of Durham's Charge, (Barrington,) 1792 See "Watson's Tracts," vol, ví. tion, 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. man's partial or total corruption? We ex- 66 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 himsel 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."* Who ever used language We know all that is urged in opposition stronger and explicit than these words? Thus we see that men, in attacking these to this reasoning, and we will examine its merits. These doctrines, it is said, are over-views and sentiments, are in fact, impugning charged. The corruption of human nature, the doctrines of their own church. 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 destoyed. 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 He of Beelzebub, majestic though in ruins.' 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, But man canorators, &c., are wonderful. not know, love, trust or serve his Maker, unless he be renewed in the spirit of his mind.”* "Sin did not deprive him of rationality but of spirituality." 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."+ What does Newton here assert that is not maintained in the 13th Article of our own Church? 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 • See Newton's "Cardiphonia." Letter to Rev. Mr. S. ↑ Ibid. 1 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. 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 He had little or no intelligence carnal man. 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 o 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 * See also Article IX. of the Church of England, on Original Sin. 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 shall 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 grace; to place our highest joy in the contemplation of his adorable perfection; 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 encourged 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."* The privileges of the believer are thus set forth. 66 How great and honorable 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, * "Cardiphonia." Letters to a Nobleman. though he is 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 ask> com sel 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 some thing, 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."* 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 conpliment to his noble friend is just and merited. "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 dishonor 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." 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 sent ments of an exalted piety. The nobleman, to whom these letters are addressed, (twentysix in number,) was the Earl of Dartmouth, * 66 "Cardiphonia." was unable to comprehend them, and, as a the patron of the living of Olney. Happy sentiments and principles of Newton, so opwould it be if men of rank were always will-posite to his own, excited his attention. He ing 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 succeding 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 a the author of "Omicron," "Letters to 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 In ev'ry object here I see The last point of view in which Newton claims to be considered is, as the honored 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 neighborhood. Though strictly conscientious, and earnest in the discharge of his duties, yet his views were indistinct, and his mind laboring under strong prejudices. The 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 He was afterwards orsent to college. dained, and subsequently filled an important He at length returned situation in the east. to Europe to awaken Britain to the claims of India. The effect produced by his ap peals, 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 him self, is inscribed on a plain marble table 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 LABORED TO DESTROY, NEAR SIXTEEN YEARS AT OLNEY IN BUCKS, AND TWENTY-EIGHT YEARS IN THIS CHURCHL ON FEB. 1, 1750, HE MARRIED DAUGHTER OF THE LATE GEORGE CATLETT, HE RESIGNED HER TO THE LORD WHO GAVE HER. 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 honorable."-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. 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.† The praise of having first effected a metri cal version of the Psalms is to be assigned to France. About the year 1540, Clement Marot, valet of the bedchamber to Francis L, was the favorite 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 |