lay than that which is laid, Christ Jesus."

If any human being could save himself partially or entirely, then there would be no truth in a multitude of passages of Holy Scripture, which affirm, that salvation is solely to be attributed to the rich, free, and sovereign grace of God.* The assertion of the apostle would be totally false, "Not," says he, "of works, lest any man should boast."

of it, and who were amply able to work out their own salvation? Indeed, the popish doctrine, which too many professed Protestants eagerly cherish and defend, of salvation by human merit, utterly subverts the whole of Christianity, and represents Christ as having died on the cross for no important or desirable purpose. "If," as the apostle strikingly and justly argues, "righteousness come by the works of the law, then is Christ dead in vain.”*

"Whosoever will consider," says an excellent writer, "the nature of God, and the relation of a creature, cannot with reason think that eternal life was of itself due from God as a recompense to Adam, had he persisted in a state of innocence; who can think so great a reward due for having performed that which a creature

his

The merit and sufficiency of the creature to gain salvation, is manifestly inconsistent with the divine perfections as they are revealed in the Gospel. Salvation is represented as a glorious display of the incomparable wisdom of Jehovah ; but where is his wisdom in devising a scheme of deliverance for ruined sinners, and accomplishing the mighty work by the ignominious suffer-in that relation was obliged to do? ings and death of his beloved Son, Can any man think another obligif men could have effected it by ed to convey an inheritance of a their own ability? It is said to be thousand pounds a year upon - a striking illustration of the jus-payment of a few farthings?+ tice of God; but where is the How ignorant, self-sufficient, justice of the Deity, in accepting and presumptuous, is the language as sufficient (which he must do if of the poor sinner, who talks of the creature be saved by his own paying the incalculable sum he is merits) an imperfect righteous-indebted to divine justice! How ness, for the best human righteousness is, without controversy, imperfect, in place of the infinitely perfect righteousness of the Son of God? The sacred writers affirm, that redemption is an amazing proof of the matchless love of the great Parent of the universe; but where, or how does his love appear on the ground of human worthiness, but as affording aid to those who had no need

Such as Rom. iv. 4, 16. Ephes. ii. 8.9. 2 Tim. i. 9. Rom. xi. 6. Jer. xxxi. 3. Isa. lv. 1,2, 3. Rev. xxii. 17. Cor. v. 21. Gal. iii. 13. Rom. ix. 15, 16. viii. 30. Acts, xiii. 4, 8. and a multitude of other passages.

Eph. iii. 10. Rom. iii, 25, 26.
John, iii, 16. 1 John, iv. 10.

much more rational and scriptural is the sentiment of one of our sweetest poets,

68

Pay!-follow Christ, and all is paid, His death your peace ensures; Think of the grave where he was laid, And calm descend to yours."

THE HOLINESS

OF THE

CHRISTIAN RELIGION.

Without holiness we can neither walk with God, nor hold communion with him. We should be followers," imitators," of God, as dear children. Religion, considered in its relation to God, is not a transient impression upon the human mind, but an abiding principle of devotion.

a readiness to obey his com- | God, and is intended by him to mands. Whatever view we take restore our fallen nature to his of the Christian religion, we must divine image, must be holy. "Be have a forcible conviction of its ye holy; for I am holy." 1 Peter, holy nature and tendency. God | i. 16. Neither time, nor alterais holy. The infinite excellen- tion of circumstances, can weaken cies of his moral perfections can- the force of this command. It not be comprehended by finite must be equally binding on us minds. The seraphim, con- Christians, as it was to the Israelscious of their imperfection, if ites to whom it was first given; compared with him, veil their yea, the force of it may be said faces with their wings, while to be greater to us than it was to they celebrate his praises. Isaiah, them, in proportion to the degree vi. 3. "He is glorious in holi- in which the holiness of God is ness." His righteousness, faith- more illustriously displayed unfulness, justice, goodness, and der the present, than it was under love, reflect a lustre upon all the the former dispensation. contrivances of his consummate wisdom, and the operations of his almighty power; but it is in the death of his beloved Son, for the redemption of mankind, in which we behold the most astonishing display of his hatred to sin, and love of justice; in union with the exercise of such pity and compassion, as could only proceed from a mind of infinite rectitude and benevolence. Holiness in God is the lustre and glory of all his attributes. "He is the Rock, his work is perfect: for all his ways are judgment: a God of truth, and without iniquity, just and right is he." Deut. xxxii. 4. In his government of the world there are many things which we cannot comprehend; yet, when his dealings with mankind in general, and with every individual in particular, shall be made known at the last great day, his mercy in their salvation, or his justice in their condemnation, will be universally As his disciples, it is our duty acknowledged. Whether he par- to copy his example, and to exdon or punish, his holiness will emplify in our walk that purity shine with distinguished bright- which shone so conspicuously in ness, and the whole rational him. "He that saith he abideth creation will confess the equity in him, ought himself also so of his procedure. to walk, even as he walked," The religion which comes from (1 John, ii. 6,) in an habitual

He

The life and character of our Lord Jesus Christ exhibit to our view the holiness and purity of Christianity. "He did no sin, neither was guile found in his mouth." 1 Peter, ii. 22. sought the glory of his heavenly Father with holy zeal and with unabating ardour. He went about doing good to the bodies and souls of men. His whole conduct manifests the truth of Heb. vii. 26: "He was holy, harmless, undefiled, and separate from sinners." Love to perishing men, and resignation to the Divine will, appeared in every action of his life.

and purity, and aim to discharge the obligations it involves, by a life of persevering obedience to God.

If we contemplate religion as the effect of Divine influence upon the minds of men, we shall have an additional evidence of its holy nature and tendency. Christians are a holy nation; set apart by God the Father in eter

ness, as the means of happiness; to be sanctified by the blood and sacrifice of Jesus Christ, and to have principles of holiness implanted in them by the eternal Spirit, that thereby they might be enabled to live unto God, bear his image, and promote his glory.

course of devotedness to God; seeking his glory, in connection with the good of mankind. Love ought to be the predominant principle of the mind. If we feel the passions of hatred, envy, or revenge, opposing in us the benevolence of the gospel, we should look to him who, while he made atonement for the sins of his people by the death of the cross, prayed for his very mur-nal and personal election to holiderers. We should frequently reflect upon this most stupendous act of mercy, and pray that the same mind may be in us which was in him; the same meek, gentle, loving, and lowly mind; so should we be able to persist in doing good, although we might, on that account, be exercised with the contempt of evil men. Remembering him who bore such contradiction and opposition from sinners, we should neither faint nor be weary in our minds. To render good for evil is the very genius of the gospel, and will best adorn its doctrines and its precepts. To be called by the name of Christ, and not to be holy, is a contradiction of a very serious and awful nature. "Without holiness no man shall see the Lord." Everlasting destruction of both soul and body in hell, will be the portion of all those who live and die destitute of the principles of holiness. For what reason were the followers of ancient heathen philosophers called by the names of their respective leaders, but because they espoused their doc-element and our happiness. A trines, attended to their precepts, and acted according to their maxims. For the same reasons the followers of Jesus Christ were first called Christians; a name which in itself is expressive of holiness. As bearing this name we should consider its dignity

The genuine effects of the love of God shed abroad in the hearts of his people, must be hatred to sin, as that abominable thing which God's righteous soul hateth. Sin has brought disorder into the moral government of the world, is infinitely opposite to the Divine will, and has exposed the noblest part of this lower creation to everlasting death: its numerous and awful consequences are seen in every direction. The word of God, the history of the world, and an acquaintance with our own hearts, will abundantly convince us of what sin has done; but in proportion as we are convinced of the malignity of sin we shall hate it, and desire to be made holy. By divine influence we are created anew in Christ Jesus; holiness becomes

our

sense of the mercy of God manifested in our redemption by the blood of the cross, must fill our minds with gratitude, and a conviction of the love of Christ will constrain us to walk in all holy obedience to the commands of God. All the doctrines,

promises, and invitations of the | to have had its beginning about

gospel are suited to discover to us the evil of sin, and to impress upon our minds a sense of the beauty and excellency of holiness. The ordinances of the gospel have the same tendency. "We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. That henceforth we should not serve sin." Romans, vi. 4, 6. The commemoration of the love of Christ in the sacred supper, is highly calculated to inspire our minds with feelings of indignation towards sin, and with love to holiness. The exercise of faith and love have the same effect. Faith worketh by love, and purifieth the heart. See Gal. v. 6, and Acts, xv. 9. The prospect of immortality and eternal life should urge us to conformity to the will of God. "Every man that hath this hope in him, purifieth himself, even as he is pure." 1 John, iii. 3. Sinless perfection is not attainable in this life; yet we may be sure that where there is no real holiness, there can be no true religion. The religion of Jesus Christ is holiness to the Lord. Dereham.

G.

EARLY RECORDS
OF BAPTIST CHURCHES.

Some Account of the Baptist

Church at Wantage, Berks.

Or the rise and progress of this church, it is not easy to gain a correct knowledge; as the account given in the church book is extremely confused. It is said

1648; but on what occasion, from what church, or churches, the members came, or of what number they consisted, is not mentioned

Mr Robert Keate was their first stated minister and pastor; and was called to the work from among themselves. He began to preach when about twenty-three years of age. He is said to have suffered much for non-conformi ty; being imprisoned once, and threatened frequently.*

At first they had no stated place of worship, but used to meet together in private houses; after some time, however, they procured a place at or near Grove, a village about a mile from Wantage.

In 1680, a gentleman, whose name was Styles, made the church a present of 500l. to be disposed of as was thought most expedient for the benefit and support of the interest. With part of this money they purchased an estate at Inkpen, in the neighbourhood of Newbury, Berks; the rent of which is appropriated to the use of the minister: and with the remainder they purchased, in 1692, a barn in Grave-street, Wantage, which they converted into a meeting-house, with a small parcel of land adjoining for a bury, ing ground.

In 1696, Mr. John Tull was called to assist Mr. Keate in the administration of the word and ordinance from amongst themselves, by the unanimous consent of the whole church. Mr. Keate dying March 5th, 1709, Mr. T. became sole pastor; and the church appointed Mr. Thos.

Mr. K. attended the general Assembly in London in 1689, and appears to have been a minister of great respectability. See Ivimey's Hist. vol. ii. p. 69,70,

Lovil, another of their members, | to assist him in preaching. Mr. L. died in May 1713, and Mr. T. soon after.

In August, 1713, Mr. William Jones, a member of the church, was called to the ministry, and employed as their minister and pastor. At that time the church was in a very flourishing state, consisting of ninety members; but since that period it appears to have been gradually declining, Mr. J. it is said was a very learned man, and applied himself closely to the study of the longitude; and thereby injured himself in his temporal circumstances, and in his ministerial abilities. As might be expected, the church declined in number, and became dissatisfied; in consequence of which Mr. J. resigned his pastoral office in 1737; and died the following year. From that time to the present, they have been in the habit of frequently changing their ministers; and this perhaps may be considered as a principal cause of that continued declension of the church, and of the melancholy state to which it has been reduced.

only occasionally; he died August the 16th, 1795. In 1755, a Mr. Isaac Woodman came on trial; he staid with them two years, but was not ordained.

At Michaelmas, 1757, Mr. Samuel Bowen, an ordained minister at Horsley, in Gloucestershire, was invited, and accepted the invitation. He continued here till his death, which took place in August, 1764. He is said to have been useful in his life, and died remarkably happy.*

The church being again destitute, applied to Mr. Sam. George, who was then at Salisbury: he came first as a probationer, and his ministry being approved, he was ordained in 1765; Mr. Evans, of Bristol, and Mr. Turner, of Abingdon, were the principal ministers engaged.

Mr. G. continued with them but a short time; he had long laboured under a consumptive complaint, and fell a victim to this disorder in 1767.

Wantage was now in a very unsettled state for some years:sometimes they had ministers on trial, and at other times they were supplied by neighbouring ministers, and by the students from Bristol.

In 1767, Mr. Larwill, and several others were with them: and Mr. Hiller about a year and a quarter in 1768 and 1769, and a

A remarkable instance of Divine

mercy deserves to be recorded, which occurred during Mr B.'s ministry.

After Mr. J.'s decease they were supplied for some time by Mr. Strange, a gentleman recommended to them by the Rev. Mr. Fuller, of Abingdon; but it does not appear that he was ever settled amongst them, nor had they any other than occasional supplies till 1745. About this time Mr. John Beasley, a pupil of Dr. Doddridge's, came on trial, and being approved by the church, been a very profane man, and an avowwas ordained to the pastoral of-ed deist, came to Wantage in 1760, and fice October the 9th in the same year: Dr. Stennett and Mr. Turner were engaged in the work.Mr. B. continued with them near ten years, and went from thence to London, where he preached

Mr Richard Jones, son of the Rev. Mr Jones before-mentioned, a surgeon and apothecary at Coventry, who had

requested Mr B. to baptize him, wishing, as he said, to make a public profession ot Christ in his native place. After giving sion and religious experience, the solemn a very satisfactory account of his converordinance was administered to him; he returned to his former situation, and died January 21st, 1762.