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or knowledge of any part of that great branch of duty, which comes under the general title of devotion. Let me conjure you, therefore, my brethren, to be cautious how you admit, much more how you propagate, that delusive, dangerous maxim, That morality is the sum of practical religion,' lest you place the totality and perfection of the thing in a very inconsiderable part. Religion and morality differ, not only in the extent of the duty they prescribe; but in the part in which they are the same in the external work, they differ in the motive. They are just as far asunder as heaven is from the earth. Morality finds all her motives here below religion fetches all her motives from above. The highest principle in morals is a just regard to the rights of each other in civil society. The first principle in religion is the love of God; or, in other words, a regard to the relation which we bear to him, as it is made known to us by revelation. And no action is religious, otherwise than as it respects God, and proceeds from a sense of our duty to him; or at least is regulated by a sense of that duty. Hence it follows, as I have before observed, that although religion can never be immoral, because moral works are a part of the works of religion, yet morality may be irreligious. For any moral work may proceed from mere moral motives, apart from all religious considerations. And if a moral work be done, by a person not sufficiently instructed in religion to act upon religious considerations, it cannot proceed from any other than mere moral motives; and of consequence it must, in that instance, be irreligious: not contrary to religion, but without it. Upon this ground stands the doctrine of the first reformers, concerning works done before justification; which is laid down in the 13th Article.

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amples of moral rectitude; but let not the morality of their lives be mistaken for an instance of a righteous practice, resulting from a perverse faith; or admitted as an argument of the indifference of error. Their moral works, if they be not as God hath willed and commanded such works to be done, have the nature of sin; and their religion, consisting in private opinion and will-worship, is sin; for it is heresy.

"That man was justified without the works of the law, was the uniform doctrine of the first Reformers. It is a far more ancient doctrine; it was the doctrine of the whole college of Apostles. It is more ancient still; it was the doctrine of the Prophets. It is older than the Prophets; it was the religion of the Patriarchs.

And no one, who

hath the least acquaintance with the writings of the first Reformers, will impute to them, more than to the Patriarchs, Prophets, or Apostles, the absurd opinion, that any man, leading an impenitent wicked life, will finally, upon the mere pretence of faith (and faith connected with an impenitent life must always be a mere pretence), obtain admission into heaven.

"Be careful that you ascribe no such merit to the good works of men, as may claim immortality as the wages of a service; that you ascribe no power to man to perform works truly good, without the assistance of the Divine Spirit.

"It is not by the merit of our faith, more than by the merit of our works, that we are justified; there is indeed no hope for any, but through the efficacy of our Lord's atonement; for, that we are justified by faith, is not on account of any merit in our faith, but because faith is the first principle of that communion between the believer's soul and the Divine Spirit, on which the whole of our spiritual life depends."

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MEMOIR OF THE LATE MR. THOMAS MAY.

To the Editor of the Christian admonition of the Lord; by these

SIR,

Guardian.

THE pleasure I have repeatedly felt in reading your valuable publication, especially that department of it which contains memoirs of those who have been called from this transitory scene, induces me to forward a brief notice of the exemplary life and happy death of the late Mr. Thomas May, of Chatham, in the county of Kent, whose friendship I had the satisfaction of enjoying for more than twenty-five years.

This excellent man was born in the year 1784, in the Isle of Sheppy; and was deprived of his father when not more than twelve years of age; and about two years after, his affectionate mother placed him in the civil department of the navy, in which he held a respectable situation till his death.

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From the time he began to think for himself, he was always fond of religious conversation, and was deeply impressed with the consideration, that this was not his abiding place; but that, like a traveller, he was pursuing his journey to a more delightful and The word permanent residence. of God was his delight, and the tabernacles of his God were his sanctuary. He was invariably found in his place at church on the Sunday, whatever might be the state of the weather; and through the week was habitually delighting in holy services and instructive conversation.

As a husband and a father he was most exemplary. Kind and affectionate to his wife, he was ever found the promoter of her joys, and the soother of her sorrows; tender and faithful to his children, his great concern was to bring them up in the nurture and

he will be long and sorely regretted-in a word, he was esteemed by all who knew him*.

Desirous of promoting the word of God, and to be useful in his day and generation, he cheerfully accepted the situation of Secretary to our Bible Association; an office which he discharged for several years, to the great satisfaction of the other members of the society; but finding his health decline, and his energies unequal to the exertion, he relinquished the office of Secretary, and was chosen Treasurer, which situation he filled in an honourable manner till the time of his death.

About nine years since he was actively engaged in establishing a Church of England Sunday school, of which he became one of the managing committee. This institution reflects great credit on him and his friends, since it would be difficult to find in any part of the country one conducted on a more admirable and efficient plan; at the same time, his exertions were not confined to this institution, but he took an active part in supporting various other charities.

Mr. M. had been, for some years, subject to pain; and his gradual decline was observed and feared by most of his friends; he was, however, able to attend to business, and was not entirely confined to the house until about his last six months, when he seemed to be fully aware that his latter end was rapidly approaching; yet in

* About three years since, he observed to me, "I have a fine treat for you: a book has been put into my hands, called 'The Christian Guardian;' and I have felt such pleasure in perusing its contents, that you must read it also." He was especially delighted with the communication of your valuable correspondent, the Village Pastor.

the full prospect of approaching ing his deep anxiety, on account of his affectionate and disconsolate partner, he died, with scarcely a sigh, on the 21st of September 1823, in the 38th year of his age.

dissolution, his mind was calm and happy. He frequently met his friends with a smile, assuring them that he experienced that peace "which passeth all understanding." His conversation was highly interesting and delightful; often would he say, "I know in whom I have believed, and am persuaded he will keep that which I have committed to him." He frequently expressed, in very strong terms, his gratitude to the Almighty; his surprise for the abundant goodness which had been manifested towards him; testifying, at the same time, his entire resignation.

In his last month he sunk rapidly; and as he drew nearer to eternity, his mind seemed to aspire beyond the clouds, and centre in his God. He retained his faculties to the closing scene; and after express

The solemn event was suitably improved on the succeeding Sunday by a funeral sermon, at the new church, Chatham, to a numerous congregation, by the Rev. George Harker, from Numbers, xxiii. 10: "Let me die the death of the righteous, and let my last end be like his." The Rev. Preacher knew him well; and attended him daily for sometime before his death; and in his sermon fully proved, "that happy are the dead that die in the Lord."

May we indeed follow him as he followed Christ! I remain, Sir, Your constant reader,

J. B.

LETTERS ON DISSENT;

IN REPLY TO A CHALLENGE TO DISCUSS THE PRINCIPAL POINTS IN CONTROVERSY BETWEEN THE CHURCH AND ITS OPPONENTS.

DEAR SIR,

No. I.

As I am inclined to hope that your motives, in inviting an exchange of ideas, on the subject of the reasonableness and necessity of dissent, are not uncandid or arrogant, I shall not plead my own insufficiency, or want of leisure, as an excuse for not accepting your challenge. If, indeed, I felt conscious that the defence of the Church of England required an extraordinary degree of talent, or the devotion of much labour, I should probably decline the task; as much from a doubt as to the goodness of the cause, as from a conviction of my own unfitness for its advocacy. Believing, however, that the most obvious arguments, and the simplest deductions, will be amply sufficient to the vindication

of the principles on which the Church of England is founded, I 'shall enter, without much reluctance, on the proposed discussion.

I have examined, with some care, the different works on which you desired my opinion; and shall select "Thomas Johnson's Reasons for Dissent," as the most simple, popular, and withal tolerably candid compendium of the objections of Dissenters; and to its dissection and refutation I shall more especially address myself, in the Letters which I intend shall follow this. One point, however, so forcibly struck me in the perusal of these works, that I cannot refrain from offering a few reflections upon it.

The point I allude to is, the changeable and uncertain nature of

dissenting principles. We hear men talk of being the descendants and followers of Baxter, and Owen, and Howe; and are thence led to conclude, that some coincidence of views exists between modern nonconformists and the old puritans. This idea is soon removed by a little investigation; and we learn, that the mere name of Dissenter is nearly all that the two classes of men have in com

mon.

The scruples of the early nonconformists have vanished from the minds of those who profess to succeed them, and a new set of objections spring up in their room. Endeavour to recollect the grounds of complaint alleged by the early nonconformists, and say, in what denomination of Dissenters are they now asserted, or rather, in what denomination are they not abjured. The use of organs, and of priestly robes, were formerly neverfailing topics of declamation: they are now rapidly adopting both. The name of a chapel was for merly abhorrent to their ears: we have now Beresford chapels and Holland chapels rising in every direction. To stand while singing used to be a mark of heterodoxy. We now see in many dissenting chapels half the congregation sit ting, the other half on their feet. I might continue this comparison, but it is needless.

The same features, of variableness, and instability, are also observable in matters of higher importance. Not only have those who claim to be the descendants of the ancient puritans, given up most of the points for which their asserted predecessors contended; but those who really are the successors of the most distinguished nonconformist congregations, have deserted the creed of their forefathers, not in points of discipline and ceremony only, but in the weightier matters of fundamental truth. In many cases, both the minister and

AUGUST 1824.

people have lapsed into the Sociuian heresy, and have, as a natural consequence, quickly dwindled away and disappeared.

In this manner many once flourishing assemblies of Christian worshippers have become extinct; and, but for the recruits with which the loss of a faithful minister of the Establishment frequently supplies the ranks, the columns of dissent would have very sensibly diminished.

On the other hand, we find, in the Church of England, ample provision made for keeping up a system and framework of sound scriptural worship, however the misconduct or heterodoxy of individual ministers may, from time to time, diminish the useful effect of her wise and provident regulations. A careless clergyman may do littlegood, or even positive harm, by his pulpit ministrations; but he must, in every other instance, supply, in the path marked out for him, assistance and admonition the most excellent. He must read, Sunday by Sunday, the whole substance of the Scriptures to his people. He must lead their addresses to the throne of grace, in language far superior to the extempore effusions of any man, however pious and eloquent. He must administer the Sacraments according to the prescribed and admirable formularies; and in the sick chamber, as well as in

every other exigency of life, the language put into his mouth is in the highest degree admirable as well as suitable.

And according to the provisions made by the Church for the supply of vacancies in the ministry, it is not left to an unworthy clergyman to deteriorate the whole spiritual economy of a parish or congregation, by first lowering the tone of religion, and reducing the standard of doctrine to his own heterodox level, and then devolving the choice of a successor upon those whose judgments he has perverted, and

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whose views are the only rule to which such successor is to be conformed. Whatever evil a clergyman of the Church may commit, or whatever duty he may leave neglected, the injury he inflicts on the cause of religion and of the Establishment is but temporary: he departs to his account, and his successor finds the standard and the requirements of the office just what they have been for centuries. The deceased may have been a Pelagian; but the Articles of the Church, which remain untouched, expressly denounce all such heresy. He may have thought St. Paul's Epistles not well fitted for the general ear of the people; but he was obliged to read them in their course-and, the same obligation continues on his successor,-and so throughout the whole.

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It is plain and obvious, that this character of permanency this settled and established order of a scriptural ministry, must greatly

tend to the preservation of sound doctrine in a church. Its importance is evinced by the fall of many a dissenting congregation, whose minister, imbibing erroneous sentiments, has led his people astray. While they, at his decease, choosing some one still farther removed from scriptural doctrines, have declined yet further, until a spiritual chill and deadness spread among them, and decay and dissolution ensued. And this, in many cases, palpably and plainly from the want of two things: a scriptural standard of admission into the ministry; and a form of worship, in which the large and frequent use of the sacred Scriptures was rendered incumbent on the minister.

In my next I shall enter upon the consideration of the principal objections of Dissenters. Meanwhile, believe me,

Yours sincerely,

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A CHURCHMAN.

A stream that heals each wound that can betide

The fainting traveller in his toilsome

course.

This hallow'd fountain cheers the desert's gloom,

Relieves the weary paths by Pilgrims trod;

Prepares the parching wilderness to bloom, And flourish as the paradise of God.

Let me apply the mitigating balm,

O "Rock of Ages!" whilst I rest by

thee;

Then ruffling sorrows yield a sacred calm, And softer breezes bring tranquillity.

The distant view unfolds far brighter lands, Where towers imperial of fair Salem rise; Where glittering harps are touched by heavenly hands,

Resounding through interminable skies. There in that world of light, the Pilgrim

soon

Shall join the concert of the ransom'd throng,

Adoring seraphs hail, and loud attune
A choral prelude to his endless song.

Αδελφος.

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