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old way; walk in it, and you shall find rest for your soul: but it is not every thing which promises peace that will ultimately afford it. It is at our peril to offer you other consolation, and at yours to receive it.

"]. Beware of brooding over your guilt in a way of unbelieving despondence; and so of standing aloof from the hope of mercy.

62. Beware of dwelling, in a way of self-complacency, on those refoimations which may have been produced by the power of conviction.

3. Beware of deriving comfort from the distress of mind which you may have undergone, or from any feelings within you. Some religious people will tell you that these workiugs of mind are a sign thai God has mercy in reserve for you; and that if you go on in the way you are in, waiting as at the pool, all will be well in the end; but such language requires great qualification. It is not your being distressed in mind that will prove any thing in your favor, but the issue of it. Saul was distressed as well as David, and Judas as well as Peter. When the murderers of our Lord were pricked in their hearts, Peter did not comfort ıhem by representing this their unhappiness as a hopeful sign of conversion; but exhorted them to “REPENT and be BAPTIZED, every one of thcm, in the name of Jesus Christ, FOR THE REMISSION OF sins.

“4. Beware of considering faith itself the meritorious ground of acceptance with God.

*Finally, beware of taking comfort from any impulse or unfounded persuasion that your sins are forgiven, and that you are a furorile of God. Many are deceived in this way, and mistake such a persuasion for faith itself. When a sinner is driven from all his former holds, it is not unusual for him to catch at any new conceit, however unscriptural and absurd, if it will but afford hiin relief. If in such a state of mind he receives an impression, perhaps in the words of scripture, that God has forgiven and accepted him, or dreams that he is in heaven, or reads a book, or hears a sermon favorable to such a method of obtaining relief, he eagerly imbibes it, and becomes intoxicated with the delicious draught. The joy of hope, being so new and unexpected a thing, and succeeding to great darkness and distress, produces a wonderful change

n his mind. Now he thinks he has discovered the light of life, and feels as one that has lost his burden! Now he has found out the true religion; and all that he read or heard before, not affording him relief, is false doctrine or legal preaching. Being treated also as one of the dear children of God by others of the same descriprion, he is attached to his flatterers, and despises those as graceless who would rob him of his comforts by warning him against "THE LIE WHICH IS IN HIS RIGHT HAND "-Fuller's Works, Vol. 11., pp. 697-700.

As the article from which these extracts are made was published as a tract by the Baptist General Tract Society, they may be considered as endorsed by the denomination. There is a great coincidence in the last extract between Fuller and Frey. Great minds, when unclouded, are apt to see and express themselves alike on strong and prominent points, whether in disgust or approbation,



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(CONTINUED FROM PAGE 557) Sect. 7. WHEREFORE, beloved, seeing that you look for such things, be diligent that you may be found of him in peace, without spot and blameless." “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him: for all that is in the world;—the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passes away, and the lust thereof; but he that does the will of God, abides for ever."—Wherefore, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal lise.”—2 Peter iii. 14.; 1 John ii. 16, 17.; Jude

XX. 21.

The scripture quotations which constitute the preceding section, close with an allusion to that blessed hope of eternal life, and of the glorious appearing of the great God and our Saviour Jesus Christ, which the belief and obedience of the gospel authorize the believing and obedient to anticipate, as their blissful and glorious reward. Now, it is to this blessed hope, that the commencement of the section under consideration directly alludes: that is, to the enjoyment of eternal life in the divine presence; in the new heavens and the new earth, exclusively designed for the righteous. See 2 Peter iii. 13. And it is to a diligent habitual preparation for this most blissful state, that the quotations composing i he present section expressly call our attention; that so—"we may be found of him in peace, without spot and blameless. Now for this all-important purpose two things of most comprehensive import are most expressly inculcated. The first of these is a negative injunction, of indispensable necessity to the performance of the second. Ist. "Love not the world.' 2d. "Keep yourselves in the love of God.” Now we are most expressly assured in the above quotations, that no one can do ihe latter, ull he has accomplished the former: for—"lf any man love the world, the love of the Father is not in him."-Consequently to make way for the love of the latter, there must be a complete riddance of the love of the former. But here it may be asked, "What are we to understand by this prohibited love of the world? Does it extend to the just supply of our necessary wants, and ihe natural relations of life, and the provisions necessary for these purposes, such as arts and sciences, &c. Certainly no; for it is written, Thou shalt love thy neighbor as thyself.” “And whatever you would that men should do to you, do you even so them." There is therefore a jnst natural self-love, which naturally inclines us to the use and enjoyment of the provisions divinely made for the supply of our natural wants, which ought to be received and used with thanksgiv. ing. But there are also artificial wants, and artificial supplies for our natural wants, which are of no real service; which, were it not for tysant Custom, we would do as well, if not beiter, without; the num= ber of which swell to a vast amount; the expenses of which are

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almost incalculable. Now these not being necessary to our natural welfare, we would be as well-yea, better without them: for they not only cost us more than they are worth, to the full amount of their supposed value, and therefore cost us useless labor to procure them; but many of them also cost us much time and labor to take care of, and enjoy them. Wherefore, upon the whole, to the full amount both of the possession and enjoyment, voluntary slaves to our unnatural lusts-our depraved appetites. Therefore the Apostle positively de. clares, that if any man love these things,-that is, have and indulge A taste for the possession and enjoyment of them,-"The love of the Father is not in him.” Indeed, how can it be otherwise? seeing that “no man can serve both Gud and Mammon:" and, that the indulgence of these unlawful lusts, is the grand object of the mammon of unrighteousness. The all-important query, then, is, how shall we get rid of those evil propensities?-how shall we defend ourselves against them, seeing that the whole world is under their influence: and that the imagination of man's heart is evil from his youth”? Gen. viii. 21. Why, surely it must be a very difficult matter, seeing that both from within and from without, man is under the influence of vicious excite. ments; leading him continually to the very things he ought to avoid. There appears, therefore, no way of avoiding those evils, but absolute determined self-denial. Indeed, our Lord has espressly said so.Matth. xvi. 21 ; Luke ix. 23.; and xiv. 26, 27, 33. Now let any man but duly consider these quotations, and he will clearly perceive, that nothing short of the most unlimited self-denial will qualify a person for becoming a real follower of Christ. This, however, ought not to discourage any, seeing that the reward is infinitely great; for "he that overcomes” those difficulties of self-denying obedience, “shall inherit all things; Rev. xxi. 7.-shall be an heir of God a joint heir with Christ.” Rom. viii. 17. And, in the mean time, for the encouragement of all such, ample provisions are made, and efficient means divinely appointed for the enjoyment of them; which, if duly used, will not only crown the devout practitioner with ultimate success; but will also, in the mean time, make him as happy in his present condition, as he can be out of heaven. Now of these, the second injunction in our premises, and the means divinely appointed for effecting it, are a most blissful and comprehensive specimen. The injunction—"Keep yourselves in the love of God”-is one of the most blissful and hap. pifying nature; and so are the means prescribed for effecting it* Building up your selves on your mosi holy faith,--praying in the Holy Spirit,- looking for the mercy of our Lord Jesus Christ unto eternal life." Now can any exercises under heaven be more blissful than these? Or can any conceivable state of mind be more so, than that which those holy exercises are designed to maintain and promote? Nor, indeed, can we conceive of any means more direct and powerful for that blissful purpose. These things, then, being so happily adjusted to promote and secure both our present and future happiness, what remains but to understand and practise them as we ought? For this purpose we shall briefly review them. First-"Building up yourselves on your most holy faith." Now this is first in order; -for faith is the principle and measure of all true religious enjoyment:—it is the intelligent belief of divine testimony; and is therefore defined by the Apostle to be “the substance of things hoped for, the evidence of things not seen;" because it furnishes the mind with real substantial ideas upon which it dwells with a corresponding interest. Consequently, the mind must attain the knowledge of the truth in order to faith: and then contemplale, meditate, and reflect upon it; and also, for social inprovement, converse ahout it, in order to maintain and increase it. "These things being evidently so, this comprehensive exercise throws us back upon the entire subject of divine revelation; respecting the past, the present, and future; and, of course, calls up to our attention all the important facts and documents divinely intended for our edification, comfort, and salvation; and thus imprints them upon our minds, so that we cannot forget them. Thus are we liappily prepared to walk in the light of those divine documents which constitute our faith; the direct tendency of which is to fill our hearts with the love of God, which is the very principle and substance of all truc holiness; for which cause the Christian faith is called most holy. Our next and immediate duty, then, is to build ourselves up on this most holy faith,,by continual additions to the subject matter of it, which, we have seen, is knowledge; and, also, to the virtuous attainments which proceed from this knowledge; that thus "giving all diligence, we may continue to add to our faith,” not only knowledge,” but also "courage, temperance, palience, godliness, brotherly kindness and love.” For we are divinely assured, that in so doing we shall never fall; but shall at last enjoy a most gracious and hearty welcome into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. i. 5-11. Next, in order to this blissful and successful upbuilding of ourselves on our wost holy faith, we are divinely directed to continue praying in the Holy Spirii--an exercise this, as delightful as it is effectual. For what can be more natural, and, of course, more grateful to the Christian who is begotten and born of the Spirit, than believingly to cast himself upon his assistance and direction, when approaching the throne of grace? Nor, indeed, can we imagine any thing more effectual. For this is the confidence that we are authorized to have; "that if we ask any thing according to the will of God, he hears us.” Anit, consequently, that we have the petitions that we desired of him." 1 John. v. 14, 15. And also-hat whatever we ask according to the dictation or suggestion of the Holy Spirit, is accord. ing to the divine will, and therefore will be certainly granted. Rom. viii. 26, 27. Thus in the exercise of our most holy faith in our great High Priest for acceptance, and in the Holy Spirit of promise for assistance, we are authorized and enabled to draw near with true hearts, in full assurance of faith. Heb. x, 21, 22.

Now, as this blissful assurance has a direct and powerful tendency to keep the believer in the love of God; so has it also to enable him to realize the third and last item of the means in our text divinely appointed for this most blissful purpose:- that is "Looking for the mercy of our Lord Jesus Christ unto eternal life.”-For surely this confident expectation of this crowning privilege, this ultimate consummation of all his hopes, cannot exceed his present confidence of access to God, and acceptance with him, through his great High Priest. But this divine assuranre enjoyed and maintained, by the proper use of the divinely appointed means, the believer can look forward with undoubte

ing certainty to this glorious consummation; and, of course, be filled yea, captivated by ihe love of God. "For we love him because he first loved us." John iv. 19. These things being evidently-necessarily so, it therefore becomes our most important duty and highest privilege, so to exercise ourselves in the due use of these divinely ap. pointed means, as to keep the love of God, manifesied in Christ, continually before our minds: and our hearts in the full assurance of our interest in it: for without this, neither the love of God to us, nor love to him, can be cherished and realized in our hearts. We must there. fore make our holy religion our main business, our chief concern, if we would realize and enjoy it.


BY-LAWS OF BETHANY COLLEGE. The Faculty shall be composed of the President and Professors; a majority of whom, at any regular or legally notified meeting, shall constitute a quorum; and at all ineelings of the Faculty the President, when preseni, shall preside.

The President shall exercise a general superintendence and control over the Institution.

A Secretary shall be chosen, who shall keep a faithful record of the proceedings of the Faculty; which, at all times, shall be subject to the examination of the Trustees.

The regular meetings of the Faculty shall be held on the first Monday of every month during the session. Special meetings shall be called by the President at his discretion, or upon request of any one of the Professors; of which due notice shall be given to the Faculty by the Secretary.

The collegiate year shall commence on the 1st day of September, and terminate on the lih of July following.

Students who remain at College during the recess, shall be under the control of the Faculty, and may have access to the Library, subject only to a charge of twelve dollars for boarding, washing, &c.

Each Professor shall have a general charge or oversight of the Students, and especially when in attendance upon his department; subject in all cases, however, to the superintendance of the President.

It shall constitute a part of the duties of each Professor to keep a regular account of the absence of each member of his class, the degree of his attention and proficiency, and of his general demeanor, and report the same at the monthly meetings of the Faculty, to be forwarded by the Secretary to the parent or guardian of the Sruden

Each Professor shall make a monthly report to the President exhibiting the days and the subject of lecture and examination, and the time occupied by each respectively.

It shall be the duty of the President to prepare and lay before the Trustees at every annual meeting, a consolidated report, founded on the monthly reports of the Professors-exhibiting, Ist. A concise and clear statement of the heads of the lectures or subjects of instruction delivered or taught by each of the Professors during the year. 2d. A statement of the number of times which any Professor shall have VOL VI.-N. 8.


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