o'clock, and Monday evenings at seven. the Roscrea and Fortwilliam stations I can think and speak with great pleasure; they are truly interesting; the rooms are always crowded, and crowded with persons desirous to know the gospel. I have seldom met with more affectionate persons than the few Chris-"Is it Luther's Bible? a man who ate a peck tians at these places to their exertions I am much indebted. The brethren Booth and Dunn are indefatigable in setting forth salvation through Jesus; they meet when I am not there; and when 1 go, they accompany me into the country, and notice the hearers in the town. There has a light sprung up in these places that can never be extinguished. Of tions, I told him it appeared the Bible was the safest rule of faith, and we should reverently approach it, as a standard far transcending human knowledge. It appeared that up to this time he thought I was a Roman Catholic. He looked surprised, and said, of salt with the devil." Perceiving that he was displeased, I said it would give me pain to think of being the means of hurting the feelings of the meanest beggar, and much more a gentleman; that I did not intend to say anything offensive, and if I had, I hoped he would excuse me. He said, "No, no; we can speak for mutual edification without being displeased. But don't you see the evil tendency that the indiscriminate use of the Bible has had, in introducing so many sects I told him it Michael Mullarky, of date June 19th, 1838, and parties into the world?” writes to the Secretary : Together with keeping up the usual services in the meeting-house, I endeavour to attend to most of my own little meetings in other parts of the town and neighbourhood. The congregation is nothing worse than usual, but at best I am sorry to say it is not cheering; but we must not be discouraged with the day of small things. In addition to the above, I visit every day for reading, prayer, and spiritual conversation. There is a pious old lady very anxious to be baptized immediately. I have endeavoured to put it off for the present; I expect that others equally suitable will soon offer themselves. I have been at all times cautious in introducing the subject of baptism, particularly to unconverted characters; but in the present state of Clonmel, perhaps it would be advisable to put the baptistry in order, and bring the subject vigorously before the people. I leave you to determine. Please to excuse me for trespassing on you, by stating a part of the outlines of a conversation that I had with a priest on my way to Thurles, on the 5th inst. We travelled by the same car. Our conversation commenced by his asking me whether I had seen any account of the discussion that was then going on in Dublin, between the Messrs. Gregg and M'Guire. My answer was, that I had seen a short account in the Tipperary Constitution, but took no interest in those things; whereas, the accounts in newspapers were garbled to answer party purposes, and the discussions seemed neither got up nor conducted in a Christian spirit; that I seldom saw any good resulting from them; that they seemed rather to fan the flame of discord that prevailed in Ireland, than be the means of turning sinners from the evil of their way, and introducing the spirit of true religion. He said he thought they ought to have a tendency, if not to settle differences, to confirm those whose minds were exercised regarding the truth of any point of doctrine. After a few observa was very much to be deplored, that so much difference of opinion existed in the world, but that it was needless to tell him the abuse of any thing was no argument against the use; if a child should burn himself in the fire, that was no reason that we should never warm ourselves. Besides, that we were safe in coming to God's word as our standard, when we are told in 2 Tim. iii. 16: "All Scripture is given by inspiration of God," &c. John v. 39, &c. &c. "Pray, Sir," said he, "What sect do you belong to?" I said I never took pleasure in advocating the peculiarities of any denomination; that I hoped I was a Christian, a poor sinner saved by grace; that the Bible pointed out the only foundation of a sinner's hope; and unless I had built upon that foundation, and that change were effected in my soul which alone constitutes a child of God, by changing him from a state of nature to a state of grace, a name or profession would be no security against the wrath to come. I then gave him a statement of my profession of faith, showing from the Scriptures the state of man by nature, the efficacy of Christ's atonement, and the power of divine grace in converting and subduing the sinner, independent of human merit. It would be tedious to mention the various subjects that were introduced, until we came to speak of the doctrine of transubstantiation, which led to the most interesting part of our conversation, and to which I shall now pass. 66 Regarding transubstantiation," said he, "does not Jesus Christ say, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.'" I then pointed him to John vii. 37, x. 19, xiv. 6, xv. 1, and asked him whether the passages were to be understood literally or spiritually? "Spiritually, to be sure," said he; "Christ intended them to be so understood." I then directed him to John vi. 63: "The Spirit quickeneth," &c.; where Christ showed that faith in his blood was the life-giving principle to which he alluded. He admitted candidly that the soul could not feed on material food; that unless spiritual food were provided, it would be eternally lost. I thought I never felt the power of the Holy Spirit more than while I was directing affectionately and faithfully to the Lamb of God. I said our meeting together that day was very casual, that it was uncertain whether we should ever meet again in this world; that we should meet before the judgment-seat of Christ; and unless he looked by faith to the Son of God, the simple but sincere statement of the gospel he heard that day would stand as a witness against him. And I besought him, as he valued his immortal soul, to look by faith to the Lamb slain from before the foundation of the world. May the Lord grant that it may be the means of bringing him to think seriously. He went on to Roscrea, and I stopped at Thurles. When we were parting, he acknowledged that his mind was never before exercised on these things, and he made an appeal to heaven, if he were fully convinced, that he would become a new light. When I again besought of him not to rest content with any name, but to be anxious that his soul should be regenerated not by baptism or any other rite of man, but by the Holy Spirit. He pressed my hand affectionately when he was leaving, and said he was sorry he was not living near me, that he might read my books, and compare them with his own. O that the Lord would open the eyes of those blind guides! With what ease we could have access to their deluded followers, and by the blessing of God on his word, our degraded peasantry would become an excellent people. An old woman died here some time ago, whom I visited during a long illness. Her family, and some of her neighbours, think that the Lord made us the instrument of directing her to the Redeemer. They think she died happy. I was permitted to address a large multitude at her funeral. Since, her neighbours seem more attentive than before. We have a meeting established in her son's house. The Committee, though compelled to defer the statement given by our brethren, Hinton and Stovel, till next month, cannot omit the present opportunity of recording their grateful sense of the kindness manifested to them in every part of their tour. At the last meeting of the Committee, held August 7th, it was unanimously resolved:- "That the best thanks of this Committee be presented to the Ministers of various denominations, and other Christian friends in Ireland, who have in various ways, and in a truly Christian spirit, ministered to the comfort of our brethren's journey, and the success of their mission.” [Moneys in our next Number.] J. HADDON, PRINTER, CASTLE STREET, FINSBURY. You will oblige me by the insertion of the following extracts from the "Epistle of Justin Martyr to Diognetus." Justin flourished in the middle of the second century. Brought up a heathen, he sought unsuccessfully for truth among the systems of philosophy then prevalent; and found it, at last, in Christianity. To this faith Justin devoted his labours, his learning, and his talents; and, at last, died for his adherence to the truth. In the defence of Christianity, he wrote his celebrated Apology to the Roman Emperors; and, in illustration of its great principles, his Dialogues with Trypho the Jew. Among his lesser works is printed a letter to Diognetus, in which are to be found some most curious and interesting passages. I hope that these extracts which I send you will afford the same high gratification to your readers as to myself. The translation from the Greek is as literal and faithful as I could make it. I have taken no liberty with either the style or the thoughts of my author. My copy of Justin's Works is the Paris edition of 1636, folio. I remain, dear Sir, yours truly, Liverpool, July 24, 1838. JAMES LISTER. [Here I omit a long and pointed exposure of the folly and wickedness of idolatry; I also pass by a curious attempt to show the superiority of the Christian to the Jewish economy. Justin proceeds:—] MOST NOBLE DIOGNETUS,look, not with your eyes, but with your Since I have learned your solicitude understanding, at the Gods, so esteemed to know the religion of the Christians, and called. One of them is made of and your undisguised attempts to ascer- stone, such as the street is paved with; tain in what God the Christians confide, another is made of brass, the same as and how they so worship him as to un-house utensils; another of wood, which dervalue the world and contemn death, may be rotten. and neither reckon as Gods those reckoned such by the Gentiles, nor retain the rites of the Jews, while they entertain a peculiar affection to each other; in a word, what this new people and new religion can be, and why it has appeared now, and not before, among Do not expect to learn from mere humen, I am pleased with your strong man teaching the true meaning of our desire; and beseech of God, who im- faith. Christians are not to be distinparts the ability of speaking and listen-guished from other men by their couning, to favour me so to speak as that you may listen for your good, and may you so attend as not to grieve the speaker. Come, then; and, cleansing yourself from all the reasonings which have preoccupied your understanding, throwing off the impediments of ensnaring habits, and becoming, as it were, a newlyformed man to attend to a new message, VOL. I.-FOURTH SERIES. try, or their language, or their local cus- 3 N t country, both in diet and in dress, and the common course of life, they exhibit also a peculiarity of conduct exciting surprise and wonder. They sojourn in their own countries as strangers; they take a part in all matters as citizens, and suffer all evils as foreigners. Every foreign soil is their own country, and their own country is a foreign soil to them. Like others, they marry and have children, but do not expose their offspring. They live in the flesh, but not according to the flesh. They live on the earth, but their home is in heaven. They obey established laws, while they rise above all laws by their deportment. They love all men, and are oppressed by all men. They are not known, and are condemned. They are punished with death, and yet survive. They are poor, while they enrich many. They are in want of all things, and abound in all. They are dishonoured, and glory in their dishonour. They are defamed, and are acquitted. They are reviled, and they bless. They are despised, and they honour their despisers. While doing good, they are punished as evildoers, and rejoice in such punishment. The Jews assault them, and the Gentiles persecute them as if aliens, and neither of them can assign a reason for their hatred. To conclude, as the soul is in the body, so are Christians in the world. The soul is diffused through all the members of the body, Christians through all the cities of the world. The soul dwells in the body, but is not of the body; so Christians dwell in the world, but are not of the world. The invisible soul is kept in a visible body; Christians are visible, while their Christianity is invisible. The flesh hates the spirit, though the flesh suffers no injury from being hindered to enjoy its pleasures; the world also hates Christians, though they receive no injury from the opposition of Christians to earthly indulgences. The spirit loves the flesh which hates it, and Christians love those who hate them. The soul is enclosed in the body, but is its guardian; Christians are imprisoned in the world, and are its security. The immortal soul inhabits a mortal body, and Christians sojourn among dying men, in expectation of immortality in heaven. The soul prospers, while the body is suffering from want; and Christians grow and multiply, while they are oppressed by men. I pass by some parts, and select the following view he gives of the Christian religion.] God sent from heaven his holy and incomprehensible Word; not, as some might judge poper, a servant to minister to men, not an angel, not a principality, nor any being governing earthly matters, nor any being entrusted with the administration of celestial concerns; but the Framer and Maker of all things. By him God reated the heavens. By him he shut up the ocean in its own limits. Even him did God send unto men; not, as might have been reckoned on, to exercise authority, and strike us with terror; but, on the contrary, with clemency and mildness. As a king, in sending his son sends a king, so God sent him who was truly divine, not to employ force in punishing, but to persuade and save the children of men. [A hiatus occurs in the epistle; and, after some other topics, Justin resumes the subject of the ends for which the Son of God visited our earth.] He who is, and has been, and will be, the Good One for ever, contrived a scheme in his own mind truly grand and ineffable, which he shared with his Son only. While he retained secret this design of wisdom, he seemed to neglect and overlook us. But when, through his beloved Son, he had laid open fully what had been planned from the beginning, he granted to us to partake of all his benefits. Which of us could anticipate what he had treasured in himself, together with the Son, according to his own counsel. Until the fixed time, therefore, he suffered us to be carried about as we pleased by disorderly influences, and subjected to pleasures and fleshly desires; not that he took delight in our sins, but he bore with us. He did not approve the season of unrighteousness, but was indulging the holy purpose of his will, that we, being convinced of having no claim for life on account of our own doings, might now be indebted for life to the mercy of God; and that, discovering our own inability to make our entrance into the kingdom of God, we might find our ability to enter, in the power of God. When our unrighteousness was completed, and its desert was perfectly shown, and when just punishment might be feared-then came the time which God had fixed to manifest the kindness and force of his surpassing philanthropy. He had neither hated nor rejected us, nor remembered our wickedness; but forbore, endured, the ground of our confidence, that we and forgave us. God himself gave his might reckon him our lifter-up, our own Son a ransom for us. The Holy father, teacher, counsellor, physician, One for the unholy ones; the innocent understanding, light, glory, honour, one for the wicked; the righteous one power, and life. If you desire and emfor the unrighteous; the incorruptible brace this faith, you will first of all know one for the corruptible; the immortal the Father. After you know him, with one for the mortal. For what else was what joy, think you, will you be filled able to cover our sins but his righteous-"to love Him who first loved you!" ness? By whom was it possible that Loving Him, you will become an imitator we, transgressors and ungodly, could be of his goodness. Wonder not, if a man justified, but by the only Son of God? can become an imitator of Deity; he Ob, pleasant exchange! Oh, unsearch-can if the Lord will it. For felicity does able contrivance! Oh, surpassing bene- not consist in seeking to possess more fits! That the guilt of many should be than the poor, nor to oppress your neighcovered by the righteous one; and that bour; nor in such things can a man rethe righteousness of one should justify semble God. many transgressors !! Having proved the incompetence of our nature during the past ages to obtain life, and having exhibited the Redeemer as able to save the impotent, by both these he has purposed to make his mercy Whoever carries the burden of another; whoever willingly from his abundance supplies another's needs, is as a God to such as receive, and is, in fact, an imitator of God. MEMOIR OF THE REV. JOHN RIX BLAKELY, OF WORSTEAD. JOHN RIX BLAKELY was born Dec. 18, 1788, at Thrandeston, a village near Eye, in Suffolk. In this village, his ancestors had, for several generations, possessed a handsome estate, called Goswould Hall. It was given by William the Conqueror, in 1066, to Sir Walter de Bowyer, with a charter of various manorial rights and privileges; and came into the possession of Mr. Blakely's family through his paternal grandmother, whose name was Rix. His parents were not only respectably situated in life, but were also persons of irreproachable moral character. They regularly attended the worship of the Established Church, and required their children to do the same. In addition to this, they taught them to commit the Scriptures to memory, and insisted on their observance of the general forms of religion. They were esteemed on account of the strict honour and integrity of all their transactions; and were beloved, by their dependents and neighbours, for the benevolence and kindness which marked their intercourse with them. But they were strangers to evangelical religion. The eminent piety, therefore, which distinguished their eldest son in after life, was not the result of an early training in "the nurture and admonition of the "From loins enthroned, and rulers of the Had Mr. Blakely been brought up under the care of those who truly feared God, he might, as the result of that wholesome restraint which a religious education, properly so called, imposes, have been preserved from many of the sins and follies in which, during his youth, he indulged. |