"And now," he observes, "having reason t_The Works of William Cowper His life, letters, and poems, now first completed by the introduction of Cowper's private correspondence

determination, 'to know nothing but Jesus Christ and him crucified,'

I devoted my life to the prosecution of spiritual knowledge,

and resolved to pursue nothing but in subservience to this main

design."[853] With this view he acquired a sufficient proficiency in

the Greek language, so as to read with facility the New Testament

and Septuagint; he then entered upon the study of the Hebrew,

and two years afterwards engaged in the Syriac, besides reading

the best writers in divinity, and attending on the ministry of

men distinguished for their piety and their scriptural views. In

reference to his own entrance on the sacred office, he thus states

his sentiments.

[853] Life of Newton.

"One word concerning my views to the _ministry_, and I have done. I

have told you, that this was my dear mother's hope concerning me;

but her death and the scenes of life in which I afterwards engaged,

seemed to cut off the probability. The first desires of this sort

in my own mind arose many years ago, from a reflection on Gal. i.

23, 24. 'But they had heard only, that he which persecuted us in

times past, now preacheth the faith which once he destroyed. And

they glorified God in me.' I could not but wish for such a public

opportunity to testify the riches of divine grace. I thought I

was, above most living, a fit person to proclaim that faithful

saying, 'That Jesus Christ came into the world to save the chief

of sinners;' and as my life had been full of remarkable turns, and

I seemed selected to show what the Lord could do, I was in some

hopes that perhaps, sooner or later, he might call me into this

service."[854]

[854] Ibid.

This choice of Newton seemed to be not only a natural consequence of

his newly-acquired state of mind, but to be in perfect conformity

with those leadings of Providence which we have so fully recorded.

Who so fit to proclaim the adorable mercy and goodness of God,

the freeness of his grace, the severity of his justice, and the

tenderness of his love, as he who had so recently gone through the

whole of the mighty process? Who could trace the natural obduracy

and corruption of the human heart, the rebellion of the will, the

vile slavery of sin, and the power that breaks its fetters, like him

whose past history so forcibly illustrated these truths? Men cannot

teach others till they themselves are first taught of God; and so

long as this necessary discipline is wanting, preaching is but a

sublime and empty declamation.

Newton being further confirmed in his resolution by the judgment of

some Christian friends, received a title to a curacy in Yorkshire,

Dec. 16, 1758, and applied to the Archbishop of York, Dr. Gilbert,

for ordination. As he had not however graduated at the University,

he was rejected, the Archbishop alleging the rules and canons of the

church. Four years after this period, in 1762, having experienced

a continuance of the same difficulties, and conscious that he was

burying his talents, he was about to direct his zeal in another

channel, when he was restrained by the influence of his wife. In

reference to this trial, he makes the following reflection. "The

exercises of my mind upon this point, I believe, have not been

peculiar to myself. I have known several persons, sensible, pious,

of competent abilities, and cordially attached to the established

church, who, being wearied out with repeated refusals of ordination,

and, perhaps, not having the advantage of such an adviser as I had,

have at length struck into the itinerant path, or settled among

the Dissenters. Some of these, yet living, are men of respectable

characters and useful in their ministry. But their influence, which

would once have been serviceable to the true interests of the church

of England, now rather operates against it."

Finally, being recommended by the Earl of Dartmouth[855] to Dr.

Green, Bishop of Lincoln, of whose candour and kindness he speaks

with much respect, he was ordained deacon at Buckden, April 29,

1764, and appointed to the curacy of Olney, Bucks. He received

priest's orders the year following.

[855] Lord Dartmouth was the patron of the living of Olney and

distinguished for his piety. It is due to this noble family to

state, that in no instance has a vacancy in the living ever been

filled up but in subserviency to the interests of true religion.

In this sphere of duty Newton continued nearly sixteen years

exercising the functions of his office with exemplary fidelity,

going from house to house, and exhibiting a pattern of an excellent

parish priest. By the munificence of John Thornton, Esq., he was

enabled to exercise the rites of hospitality and to dispense relief

effectually to the poor. "Be hospitable," said Mr. Thornton, "and

keep an open house for such as are worthy of entertainment. Help

the poor and needy. I will statedly allow you 200_l._ a year, and

readily send whatever you have occasion to draw for more." Newton

once observed, that he thought he had received of Mr. Thornton

upwards of 3,000_l._ in this way, during the time he resided at

Olney.[856]

[856] Cecil's Memoir of Newton.

Such traits do honour to human nature.

One of the incidents which distinguishes the residence of Newton at

Olney is his friendship and intercourse with Cowper. It is said,

that this intercourse was injurious to the poet, and that Newton's

peculiar views, which were Calvinistic, increased the morbid turn

of his mind. The doctrinal sentiments of Newton we shall shortly

consider, without however entering upon a lengthened discussion

unsuited to the character of the present work. But we hesitate not

to affirm that though the standard of Newton was unquestionably more

Calvinistic than what is generally adopted by the clergy in these

times, the main doctrines which he held were the common fundamental

principles of the 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.[857] 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.

[857] Bishops Hall, Davenant, and Jeremy Taylor, are honourable

exceptions.

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,[858] in our

Homilies,[859] in the works of Cranmer, Latimer, Ridley, Hooper,

Tindal, and others, the confessors and martyrs of the glorious

Reformation.

[858] See 9, 10, 11, 12, 13th Articles.

[859] See the Homilies entitled "On the misery of man;" on

"Justifying faith;" "Good works annexed to faith;" on "the death

and passion of our Saviour Christ;" Homily for Whitsunday, &c.

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.

"All that distinguishes Christianity from 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, its 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

philosophy; 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[860] confessed to be totally insufficient 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."[861]

[860] Plato.

[861] See Bishop of Durham's Charge, (Barrington,) 1792.

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....

"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

beneficially. God grant it may never have been for want of inwardly

experiencing their importance. But, whatever be the cause, _the

effect has been lamentable_."[862]

[862] See "Watson's Tracts," vol. vi.

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 regulation, 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.

We know all that is urged in opposition to this reasoning, and

we will examine its merits. These doctrines, it is said, are

overcharged. The corruption of human nature, 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 destroyed.

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 of Beelzebub,

'_majestic though in ruins_.' He 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, orators, &c. are wonderful. _But man cannot

know, love, trust or serve his Maker, unless he be renewed in the

spirit of his mind._"[863]

[863] See Newton's "Cardiphonia." Letter to Rev. Mr. S.

"Sin did not deprive him of rationality but of spirituality."[864]

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."[864]

[864] Ibid.

What does Newton here assert that is not maintained in the 13th

Article of our own church?[865]

[865] 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.

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 man's partial or total

corruption? We extract the following passage from the Homily on the

Nativity:--

"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 himself 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_."[866]

Whoever used language stronger and more explicit than these words?

[866] See also Article IX. of the church of England, on Original

Sin.

Thus we see that men, in attacking these views and sentiments, are,

in fact, impugning the doctrines of their own church.

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 carnal man. He had little

or no intelligence 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 of 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 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 shalt 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 his grace; to place our highest

joy in the contemplation of his adorable perfections; 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 encouraged 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."[867]

[867] "Cardiphonia." Letters to a Nobleman.

The privileges of the believer are thus set forth.

"How great and honourable 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, though he be 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 asks counsel 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 something, 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."[868]

[868] "Cardiphonia."

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 compliment to his noble friend

is just and merited.

"Faithful found

Among the faithless, faithful only he,

Among innumerable false, unmov'd,

Unshaken, unseduc'd, unterrified,

His loyalty he kept, his love, his zeal;

Nor number, nor example, with him wrought

To swerve from truth, or change his constant mind

Though single."

"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 dishonour 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."[869]

[869] Ibid.

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 sentiments of an

exalted piety. The nobleman, to whom these letters are addressed,

(twenty-six in number,) was the Earl of Dartmouth, the patron of

the living of Olney. Happy would it be if men of rank were always

willing 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 succeeding 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 the author of "Omicron," "Letters to a 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

Something, O Lord! that leads to thee.

Firm as the rocks thy promise stands,

Thy mercies countless as the sands;

Thy love a sea immensely wide,

Thy grace an ever-flowing tide.

In ev'ry object here I see

Something, my heart, that points at thee.

Hard as the rocks that bound the strand,

Unfruitful as the barren sand,

Deep and deceitful as the ocean,

And, like the tides, in constant motion.

The last point of view in which Newton claims to be considered

is, as the honoured 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 neighbourhood. Though

strictly conscientious, and earnest in the discharge of his duties,

yet his views were indistinct, and his mind labouring under strong

prejudices. The sentiments and principles of Newton, so opposite to

his own, excited his attention. He was unable to comprehend them,

and, as a natural consequence, deprecated and rejected them. Newton

presented him with one of his publications, entitled "Omicron." This

led to a correspondence, which is inserted in the "Cardiphonia."

The influence of Newton's arguments, though slow, was finally

successful. The strong and powerful prejudices of Scott yielded,

like the mists that are dispelled by the penetrating beams of the

sun. He has recorded this eventful period of his life in his "Force

of Truth," a book which merits to be universally read. Mr. Scott's

subsequent career and usefulness are well known. He was "a burning

and a shining light." His "Commentary on the Bible" requires no

eulogium, its praise is in all the churches. In America alone, we

believe that not less than forty or fifty thousand copies have

been sold. It is now circulating in France and in Switzerland.

Perhaps no book has contributed so essentially to diffuse the great

doctrines of the Reformation, and to revive the piety and spirit

of former ages. We do not know a more splendid trophy to the name

and usefulness of Newton, than to be recorded as the instrument,

under the Divine blessing, of having raised up so distinguished a

character as the Rev. Thomas Scott.

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 sent to

college. He was afterwards ordained, and subsequently filled an

important situation in the east. He at length returned to Europe to

awaken Britain to the claims of India. The effect produced by his

appeals, 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 himself, is inscribed on a plain

marble tablet, 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

LABOURED TO DESTROY,

NEAR SIXTEEN YEARS AT OLNEY IN BUCKS,

AND TWENTY-EIGHT YEARS IN THIS CHURCH.

ON FEB. 1, 1750, HE MARRIED

MARY,

DAUGHTER OF THE LATE GEORGE CATLETT,

OF CHATHAM, KENT.

HE RESIGNED HER TO THE LORD WHO GAVE HER,

ON THE 15TH OF DECEMBER, 1790.

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

honourable."--_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.[870] 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.[871]

[870] Page 34.

[871] History of Music.

The praise of having first effected a metrical version of the

Psalms is to be assigned to France. About the year 1540, Clement

Marot, valet of the bedchamber to Francis I., was the favourite

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

new application of his poetical powers, Marot expatiates in his

dedication on the superior claims of sacred poetry, and observes

"that the golden age would now be restored, when we should see the

peasant at his plough, the carman in the streets, and the mechanic

in his shop, solacing their toils with psalms and canticles; and the

shepherd and shepherdess, reposing in the shade, and teaching the

rocks to echo the name of the Creator."[872]

[872]

Le Laboureur a sa charruë,

Le Charretier parmy le ruë,

Et l'Artisan en sa boutique,

Avecques un Pseaume ou Cantique,

En son labour se soulager.

Heureux qui orra le Berger

Et la Bergere au bois estans,

Fair que rochers et estangs

Apres eux chantent la hauteur

Du sainct nom de Createur.

CLEMENT MAROT.

This version soon eclipsed the brilliancy of his madrigals and

sonnets. In the festive and splendid court of Francis I. of a

sudden nothing was heard but the psalms of Clement Marot. By each

of the royal family and the principal nobility of the court, a

psalm was chosen, and adapted to a popular ballad tune.

Calvin soon discovered what a powerful auxiliary psalm-singing

might prove to the reformed religion, and immediately introduced

Marot's version into his congregation at Geneva. They were

adapted to plain and easy melodies[873] by Guillaume de Franc,

and became a characteristic badge of the newly established

worship. Germany next caught the sacred ardour, and the choral

mode of service yielded to the attractive and popular character

of a devotional melody, in which all might join, without

distinction of rank or character. Psalms singing being thus

associated with the Reformed religion, became interdicted to the

Catholics under the most severe penalties.

[873] This mode of adaptation may be seen in the "Godly and

Spiritual Songs," &c. printed at Edinburgh in 1597, and reprinted

there in 1801.--_Park._

This predilection for sacred song soon reached England. Previously

however to this event, Sir Thomas Wyatt and the celebrated Lord

Surrey had translated portions of the Psalms into metre. We subjoin

a brief specimen from each of these writers, as illustrating the

style and poetical pretensions of that early period of English

literature.

PSALM xxxii.--_Beati quorum_, &c.

Oh! happy are they that have forgiveness got

Of their offence, not by their penitence,

As by merit, which recompenseth not;

Although that yet pardon hath not offence

Without the same, but by the goodness

Of Him that hath perfect intelligence,

Of heart contrite, and covereth the greatness

Of sin within a merciful discharge.--

And happy is he to whom God doth impute

No more his faults, by 'knowledging his sin:

But cleansed now the Lord doth him repute.

_Sir Thomas Wyatt._

PSALM viii. LORD, WHAT IS MAN?

But yet among all these I ask, "What thing is man?"

Whose turn to serve in his poor need this work Thou first began.

Or what is Adam's son that bears his father's mark?

For whose delight and comfort eke Thou has wrought all this work.

I see thou mind'st him much, that dost reward him so:

Being but earth, to rule the earth, whereon himself doth go.

From angels' substance eke Thou mad'st him differ small;

Save one doth change his life awhile; the other not at all.

The sun and moon also Thou mad'st to give him light;

And each one of the wandering stars to twinkle sparkles bright.

The air to give him breath; the water for his health;

The earth to bring forth grain and fruit, for to increase his wealth.

_Earl of Surrey._

Sir Thomas Wyatt versified the seven Penitential Psalms, and died in

1542. The Earl of Surrey honoured his memory and virtues by three

sonnets. Five years afterwards this distinguished and highly-gifted

nobleman fell a victim to the tyranny of Henry VIII. and was

beheaded, in the year 1547. He has left a version of the eighth,

fifty-fifth, seventy-third, and eighty-eighth Psalms.[874]

[874] There is also a fragment of a comment on the Seven

Penitential Psalms, in English verse, attributed to Dr. Alcock,

Bishop of Ely, the founder of Jesus College, Cambridge.

The versification of Sternhold and Hopkins, the first that was ever

used in the Church of England, next demands our attention. Sternhold

was groom of the robes to Henry VIII. It is singular that both in

France and England we are indebted to laymen and court poets for

the introduction of what subsequently became so characteristic

a feature in the reformed worship. Sternhold composed fifty-one

Psalms, and dedicated his version to King Edward VI. His coadjutor

in this undertaking was John Hopkins, a clergyman and school-master,

in Suffolk. His poetry is rather of a higher order than that of

Sternhold. He translated fifty-eight Psalms. To the above may be

added the names of William Whyttingham, Dean of Durham, who added

sixteen Psalms. The hundredth and hundred and nineteenth Psalms

were included in this number. The rest were contributed by Robert

Wisdome, Archdeacon of Ely; by William Hethe, a Scotch divine; John

Pullain, and Thomas Churchyard, one of the pages of the Earl of

Surrey. The entire version of the Psalter was at length published by

John Day, in 1562, attached for the first time to the Common Prayer,

and entitled, "The whole Booke of Psalmes, collected into English

metre, by J. Sternhold, J. Hopkins, and others, conferred with the

Ebrue, with apt Notes to sing them withall."

They are believed to contain some of the original melodies composed

by French and German musicians. Many of them are the tunes of

Gondinel and Le Jeune, who are among the first composers of Marot's

French psalms. Not a few were probably imported by the Protestant

refugees from Flanders, who fled into England from the persecution

of the Duke of Alva. Some of our own musicians, such as Marbeck,

Tallis, Tye, Parsons, and Munday, are supposed to have contributed

their talents towards this undertaking.

We insert a few extracts from the original version, which in this

refined age will appear rather ludicrous, and unsuited to the

dignity of sacred poetry.

PSALM lxxxiv. 12.

Why doost withdrawe thy hand aback,

And hide it in thy lappe?

O plucke it out, and be not slack

To give thy foes a rappe!

PSALM lxviii. 37.

For why? their hearts were nothing bent,

To him nor to his _trade_.

The miraculous march of Jehovah before the Israelites, through the

wilderness, is thus represented by Sternhold.

PSALM lxviii.

When thou didst march before thy folk,

The Egyptians from among,

And brought them from the wilderness,

_Which was both wide and long:_

The earth did quake, the raine pourde downe,

_Heard were great claps of thunder;_

The mount Sinai shooke in such a sorte,

_As it would cleave in sunder._

Thy heritage with drops of rain

Abundantly was _washt_;

And _if so be_ it barren was,

By thee it was _refresht_.

God's _army is two millions_,

Of warriours _good and strong_,

The Lord also in Sinai

Is present them among.

Though this version has undergone many revisions, yet we fully

agree with Warton, that its continued use is discreditable to

the Church of England.[875] The translation, in its genuine and

unsophisticated state, may justly indeed be considered, as he

observes, no inconsiderable monument of our ancient literature, if

not of our ancient poetry; and Fuller, likewise, remarks, "Match

these verses for their ages, they shall go abreast with the best

poems of those times." Still the spirit of the present age demands

a higher standard both of poetical taste and devotional piety.

They are too bald and jejune. The public feeling requires a more

luminous exhibition of the great truths of the gospel, and a more

experimental mode of delineating the trials and conflicts of the

Christian warfare. No man has accomplished this important task

more successfully than Watts. He has united the inspiration of

poetry with the hallowed fire from the altar; and we hesitate not

to assert, that if Watts had been a churchman, his version would

have been in universal repute among us. It is already incorporated

with most of the modern selections, where there is a return to the

doctrines of the Reformation; and Sternhold and Hopkins are becoming

increasingly unsuited to the advancing spirit of religious inquiry.

[875] Warton's censure is expressed in very strong language. "To

the disgrace of sacred music, sacred poetry, and our established

worship, these Psalms still continue to be sung in the Church of

England." See _History of English Poetry_, vol. ii. p. 461.

It was this conviction that induced Newton, in the year 1771, to

engage in the composition of the Olney Hymns. They were designed

to be the joint contribution of Newton and Cowper, but the morbid

depression of the poet prevented the fulfilment of his share

of the engagement. The total number contributed by Cowper has

been variously stated. Hayley estimates it at sixty-eight. Other

biographers have considerably reduced the amount. Some editions

assign sixty-three; others insert sixty-five. There is at present

no uniform standard, nor is there, to the best of our judgment, one

single edition entitled to the credit of correctness.[876] We trust

that we have the means of deciding this controverted subject. So far

as the original edition, now lying before us, published, under the

superintendence of Newton himself, by Johnson, the bookseller, and

bearing the date of 1779, may be considered as the most authentic

guide and criterion, we are enabled to state that the original

number, distinguished by the initial letter C (Cowper's signature)

is sixty-seven. If to the above we add a hymn _not_ inserted in

Newton's original edition, because subsequently composed, but

which we have been enabled to authenticate as the production of

Cowper, the total number, entitled to be ascribed to his pen, is

sixty-eight. The hymn that we allude to begins,

"To Jesus, the crown of my hope."

It has already appeared before the public in some modern selections.

[876] One edition imputes two hymns of Newton's to Cowper, by

mistaking the numerical letter C for the initial of Cowper's name.

Of these hymns two were written at the period of Cowper's recovery

at St. Albans, when his mind had received those gracious impressions

which so powerfully influenced his future principles and writings.

The _first_ which Cowper ever composed was in allusion to this

event. It is entitled "The Happy Change," and begins with the words,

"How bless'd thy creature is, O God."

The _second_ was written when he contemplated retiring from the busy

world. It is the beautiful and admired hymn,

"Far from the world, O Lord, I flee."

It may be interesting to the reader to learn, from concurring

sources of information, that the celebrated hymn commencing with

"God moves in a mysterious way,"

was the _last_ in the collection that he composed, and that it was

written on the eve of that afflicting malady, which, occurring in

Jan. 1773, suspended his powers for nearly seven successive years,

though his correspondence was partially resumed with Mr. Hill and

Mr. Unwin, from the year 1776. It was during a solitary walk in the

fields that he had a presentiment of his approaching attack, and it

is to this remarkable impression that we owe the origin of the above

admired composition.

This hymn acquires a peculiar interest from the above incident, as

well as from the unshaken faith and submission which it inculcates

under the darkest dispensations. It seems as if God were giving him

a chart of the voyage through those seas of trouble which he was

about to navigate. No man could have written this hymn unless under

the influence of a real or supposed special dispensation; and one

end perhaps designed by it was, that Cowper should not only convey

instruction to his own mind, but be made the instrument of consoling

others. Few hymns have been more admired or more frequently quoted.

It stands pre-eminent in that class which refer to the mysterious

dealings of God, and is singularly qualified to invigorate the

faith, to check the speculations of finite reason, and to lead the

sufferer to repose on the unerring wisdom and goodness of God.

We must be careful, at the same time, how we reason on these

subjects. That impressions of approaching trials may be sent from

God, and subsequently be realised, we are by no means prepared to

deny; but that they are often the occasion of fulfilling themselves,

by acting strongly on a nervous temperament, we still more firmly

believe. Again, that they frequently exist, and are not confirmed by

the result, is well known. On the whole, we think reason as well as

Scripture militates strongly against the doctrine of impressions.

There is often an order and progression in them which, if minutely

traced, prove their fallacy. Anxiety first suggests fear. A too

great sensitiveness of feeling, an excursive imagination, and the

want of a more vigorous exercise of faith next invest what was only

imaginary, with reality. It thus acquires a form and existence, next

expands into magnitude, and then rises into the power and ascendency

of an absorbing idea; till, by a final deception, the impression is

attributed to a divine hand. But who does not see that it is more

justly to be ascribed to morbid sensibility, to nervous excitement,

and, most of all, to the want of a firmer confidence in the power

and goodness of God? The language of Scripture is decidedly opposed

to the theory of impressions. The Bible directs us never to indulge

in anticipations of evil, and to "take no thought for the morrow."

An habitual trust in a superintending Providence will ever prove to

be the best preservative against imaginary or real evil, and will

fill the mind with the sweet calm of a holy and abiding peace.

In returning to the subject of the Olney Hymns, we may remark

that those contributed by Cowper are, with some few exceptions,

distinguished by excellences of no common kind. To the grace and

beauty of poetical composition they unite the sublimity of religious

sentiment, and the tenderness and fervour of devotional feeling. The

nearer approaches to the Deity, which constitute the communion of

the soul with God, and in which the believer is able to contemplate

him as a reconciled Father in Christ Jesus; the sufficiency of

divine grace to pardon all our sins, and to renew and sanctify

the soul; the aspirations of prayer for the attainment of these

blessings, and the song of praise in the consciousness of their

enjoyment; the faith that reposes every care on his promises, and

realizes their covenanted truth;--such are the subjects on which

Cowper delights to dwell with a fervour which gives new wings to

our devotion, and raises us above the enfeebling vanity of earthly

things.

To specify all the hymns which lay claim to our admiration, would

far exceed the limits of our plan, and interfere with the judgment

and discrimination of the reader. We cannot, however, avoid

referring to the following:--"O for a closer walk with God;" "Ere

God had built the mountains:" "The Lord will happiness divine;"

"There is a fountain fill'd with blood;" "Hark, my soul, it is

the Lord;" "God of my life, to thee I call;" and especially,

"The billows swell, the winds are high." There is a character of

experimental piety pervading the hymns of Cowper, which singularly

adapts them to meet the feelings of the contemplative or tried

Christian. The deeper and more secret emotions of the soul; the

vicissitudes of joy and sorrow; the fears that depress, and the

hopes that soothe and tranquillize the mind, are treated with a

fidelity and pathos, that render Cowper emphatically the poet of

the heart. His hymns possess one peculiar feature which powerfully

engages our sympathies. They disclose the inward recesses, and

deep exercises of his own mind. But the sorrows of Cowper are now

ended. Every trace is obliterated, except the record of them which

is stamped on his interesting page. He has entered within the

vail, where the mysterious dispensations of Providence, which once

cast their deep shade on his chequered path, are vindicated and

explained. He has joined "the general assembly and church of the

firstborn, which are written in heaven, and an innumerable company

of angels, and God, the judge of all, and the spirits of just men

made perfect, and Jesus, the Mediator of the new covenant." There,

freed from the sorrows and finite conceptions of erring reason, he

unites with the redeemed of the Lord in that nobler song of praise,

"Unto Him that loved us, and washed us from our sins in his own

blood, and hath made us kings and priests unto God and his Father;

to him be glory and dominion for ever and ever. Amen."

THE OLNEY HYMNS.

I. WALKING WITH GOD.--_Gen._ v. 24.

Oh! for a closer walk with God,

A calm and heavenly frame;

A light to shine upon the road

That leads me to the Lamb!

Where is the blessedness I knew

When first I saw the Lord?

Where is the soul-refreshing view

Of Jesus and his word?

What peaceful hours I once enjoy'd!

How sweet their memory still!

But they have left an aching void,

The world can never fill.

Return, O holy Dove, return!

Sweet messenger of rest:

I hate the sins that made thee mourn,

And drove thee from my breast.

The dearest idol I have known,

Whate'er that idol be,

Help me to tear it from thy throne,

And worship only thee.

So shall my walk be close with God,

Calm and serene my frame:

So purer light shall mark the road

That leads me to the Lamb.

II. JEHOVAH-JIREH. THE LORD WILL PROVIDE.--_Gen._ xxii. 14.

The saints should never be dismay'd,

Nor sink in hopeless fear;

For when they least expect his aid,

The Saviour will appear.

This Abraham found: he raised the knife;

God saw, and said, "Forbear!

Yon ram shall yield his meaner life;

Behold the victim there."

Once David seem'd Saul's certain prey;

But hark! the foe's at hand;[877]

Saul turns his arms another way,

To save the invaded land.

When Jonah sunk beneath the wave,

He thought to rise no more;[878]

But God prepared a fish to save,

And bear him to the shore.

Blest proofs of power and grace divine,

That meet us in his word!

May every deep-felt care of mine

Be trusted with the Lord.

Wait for his seasonable aid,

And though it tarry, wait:

The promise may be long delay'd,

But cannot come too late.

[877] 1 Sam. xxiii. 27.

[878] Jonah i. 17.

III. JEHOVAH-ROPHI. I AM THE LORD THAT HEALETH THEE.--_Exod._ xv. 26.

Heal us, Emmanuel, here we are,

Waiting to feel thy touch:

Deep-wounded souls to thee repair,

And, Saviour, we are such.

Our faith is feeble, we confess,

We faintly trust thy word;

But wilt thou pity us the less?

Be that far from thee, Lord!

Remember him who once applied,

With trembling, for relief;

"Lord, I believe," with tears he cried,[879]

"Oh, help my unbelief!"

She too, who touch'd thee in the press,

And healing virtue stole,

Was answer'd, "Daughter, go in peace,[880]

Thy faith hath made thee whole."

Conceal'd amid the gathering throng,

She would have shunn'd thy view;

And if her faith was firm and strong,

Had strong misgivings too.

Like her, with hopes and fears we come,

To touch thee, if we may;

Oh! send us not despairing home,

Send none unheal'd away.

[879] Mark ix. 24.

[880] Mark v. 34.

IV. JEHOVAH-NISSI. THE LORD MY BANNER.--_Exod._ xvii. 15.

By whom was David taught

To aim the deadly blow,

When he Goliath fought,

And laid the Gittite low?

Nor sword nor spear the stripling took,

But chose a pebble from the brook.

'Twas Israel's God and king

Who sent him to the fight;

Who gave him strength to sling,

And skill to aim aright.

Ye feeble saints, your strength endures,

Because young David's God is yours.

Who order'd Gideon forth,

To storm the invaders' camp,

With arms of little worth,

A pitcher and a lamp?[881]

The trumpets made his coming known,

And all the host was overthrown.

Oh! I have seen the day,

When, with a single word,

God helping me to say,

My trust is in the Lord,

My soul hath quell'd a thousand foes,

Fearless of all that could oppose.

But unbelief, self-will,

Self-righteousness, and pride,

How often do they steal

My weapon from my side!

Yet David's Lord, and Gideon's friend,

Will help his servant to the end.

[881] Judges vii. 9, and 20.

V. JEHOVAH-SHALOM. THE LORD SEND PEACE.--_Judges_ vi. 24.

Jesus, whose blood so freely stream'd,

To satisfy the law's demand;

By thee from guilt and wrath redeem'd,

Before the Father's face I stand.

To reconcile offending man,

Make Justice drop her angry rod;

What creature could have form'd the plan,

Or who fulfil it but a God?

No drop remains of all the curse,

For wretches who deserved the whole;

No arrows dipt in wrath to pierce

The guilty but returning soul.

Peace by such means so dearly bought,

What rebel could have hoped to see?

Peace, by his injured Sovereign wrought,

His Sovereign fasten'd to a tree.

Now, Lord, thy feeble worm prepare!

For strife with earth and hell begins;

Confirm and guard me for the war,

They hate the soul that hates his sins.

Let them in horrid league agree!

They may assault, they may distress;

But cannot quench thy love to me,

Nor rob me of the Lord, my peace.

VI. WISDOM.--_Prov._ viii. 22-31.

Ere God had built the mountains,

Or raised the fruitful hills;

Before he fill'd the fountains

That feed the running rills;

In me, from everlasting,

The wonderful I AM,

Found pleasures never-wasting,

And Wisdom is my name.

When, like a tent to dwell in,

He spread the skies abroad,

And swathed about the swelling

Of Ocean's mighty flood;

He wrought by weight and measure,

And I was with him then:

Myself the Father's pleasure,

And mine, the sons of men.

Thus Wisdom's words discover

Thy glory and thy grace,

Thou everlasting lover

Of our unworthy race!

Thy gracious eye survey'd us

Ere stars were seen above;

In wisdom thou hast made us,

And died for us in love.

And couldst thou be delighted

With creatures such as we,

Who, when we saw thee, slighted

And nail'd thee to a tree?

Unfathomable wonder,

And mystery divine!

The voice that speaks in thunder,

Says, "Sinner, I am thine!"

VII. VANITY OF THE WORLD.

God gives his mercies to be spent;

Your hoard will do your soul no good;

Gold is a blessing only lent,

Repaid by giving others food.

The world's esteem is but a bribe,

To buy their peace you sell your own;

The slave of a vain-glorious tribe,

Who hate you while they make you known.

The joy that vain amusements give,

Oh! sad conclusion that it brings!

The honey of a crowded hive,

Defended by a thousand stings.

'Tis thus the world rewards the fools

That live upon her treacherous smiles:

She leads them blindfold by her rules,

And ruins all whom she beguiles.

God knows the thousands who go down

From pleasure into endless woe;

And with a long despairing groan

Blaspheme their Maker as they go.

O fearful thought! be timely wise:

Delight but in a Saviour's charms,

And God shall take you to the skies,

Embraced in everlasting arms.

VIII. O LORD, I WILL PRAISE THEE.--_Isaiah_ xii. 1.

I will praise thee every day

Now thine anger's turn'd away!

Comfortable thoughts arise

From the bleeding Sacrifice.

Here in the fair gospel-field,

Wells of free salvation yield

Streams of life, a plenteous store,

And my soul shall thirst no more.

Jesus is become at length

My salvation and my strength;

And his praises shall prolong,

While I live, my pleasant song.

Praise ye then his glorious name,

Publish his exalted fame!

Still his worth your praise exceeds,

Excellent are all his deeds.

Raise again the joyful sound,

Let the nations roll it round!

Zion, shout, for this is he,

God the Saviour dwells in thee!

IX. THE CONTRITE HEART.--_Isaiah_ lvii. 15.

The Lord will happiness divine

On contrite hearts bestow;

Then tell me, gracious God, is mine

A contrite heart or no?

I hear, but seem to hear in vain,

Insensible as steel;

If aught is felt, 'tis only pain

To find I cannot feel.

I sometimes think myself inclined

To love thee, if I could;

But often feel another mind,

Averse to all that's good.

My best desires are faint and few,

I fain would strive for more;

But when I cry, "My strength renew,"

Seem weaker than before.

Thy saints are comforted, I know,

And love thy house of prayer;

I therefore go where others go,

But find no comfort there.

O make this heart rejoice or ache;

Decide this doubt for me;

And if it be not broken, break,

And heal it if it be.

X. THE FUTURE PEACE AND GLORY OF THE CHURCH.--_Isaiah_ ix. 15-20.

Hear what God the Lord hath spoken,

"O my people, faint and few,

Comfortless, afflicted, broken,

Fair abodes I build for you;

Thorns of heart-felt tribulation

Shall no more perplex your ways:

You shall name your walls, Salvation,

And your gates shall all be praise.

"There, like streams that feed the garden,

Pleasures without end shall flow;

For the Lord, your faith rewarding,

All his bounty shall bestow;

Still in undisturb'd possession

Peace and righteousness shall reign;

Never shall you feel oppression,

Hear the voice of war again.

"Ye no more your suns descending,

Waning moons no more shall see;

But, your griefs for ever ending,

Find eternal noon in me;

God shall rise, and shining o'er you,

Change to day the gloom of night;

He, the Lord, shall be your glory,

God your everlasting light."

XI. JEHOVAH OUR RIGHTEOUSNESS.--_Jer._ xxiii. 6.

My God, how perfect are thy ways!

But mine polluted are;

Sin twines itself about my praise,

And slides into my prayer.

When I would speak what thou hast done,

To save me from my sin,

I cannot make thy mercies known,

But self-applause creeps in.

Divine desire, that holy flame

Thy grace creates in me;

Alas! impatience is its name,

When it returns to thee.

This heart, a fountain of vile thoughts,

How does it overflow!

While self upon the surface floats,

Still bubbling from below.

Let others in the gaudy dress

Of fancied merit shine;

The Lord shall be my righteousness,

The Lord for ever mine.

XII. EPHRAIM REPENTING.--_Jer._ xxxi. 18-20.

My God, till I received thy stroke,

How like a beast was I!

So unaccustom'd to the yoke,

So backward to comply.

With grief my just reproach I bear,

Shame fills me at the thought;

How frequent my rebellions were!

What wickedness I wrought!

Thy merciful restraint I scorn'd,

And left the pleasant road;

Yet turn me, and I shall be turn'd

Thou art the Lord my God.

"Is Ephraim banish'd from my thoughts,

Or vile in my esteem?

No," saith the Lord, "with all his faults,

I still remember him.

"Is he a dear and pleasant child?

Yes, dear and pleasant still;

Though sin his foolish heart beguiled,

And he withstood my will.

"My sharp rebuke has laid him low,

He seeks my face again;

My pity kindles at his woe,

He shall not seek in vain."

XIII. THE COVENANT.--_Ezek._ xxxvi. 25-28.

The Lord proclaims his grace abroad!

Behold, I change your hearts of stone;

Each shall renounce his idol-god,

And serve, henceforth, the Lord alone.

My grace, a flowing stream, proceeds

To wash your filthiness away;

Ye shall abhor your former deeds,

And learn my statutes to obey.

My truth the great design ensures,

I give myself away to you;

You shall be mine, I will be yours,

Your God unalterably true.

Yet not unsought, or unimplored,

The plenteous grace shall I confer;[882]

No--your whole hearts shall seek the Lord,

I'll put a praying spirit there.

From the first breath of life divine,

Down to the last expiring hour,

The gracious work shall all be mine,

Begun and ended in my power.

[882] Verse 37.

XIV. JEHOVAH-SHAMMAH.--_Ezek._ xlviii. 35.

As birds their infant brood protect,[883]

And spread their wings to shelter them,

Thus saith the Lord to his elect,

"So will I guard Jerusalem."

And what then is Jerusalem,

This darling object of his care?

Where is its worth in God's esteem?

Who built it, who inhabits there?

Jehovah founded it in blood,

The blood of his incarnate Son;

There dwell the saints, once foes to God,

The sinners whom he calls his own.

There, though besieged on every side,

Yet much beloved and guarded well,

From age to age they have defied

The utmost force of earth and hell.

Let earth repent, and hell despair,

This city has a sure defence;

Her name is call'd The Lord is there,

And who has power to drive him thence?

[883] Isaiah xxxi. 5.

XV. PRAISE FOR THE FOUNTAIN OPENED.--_Zec._ xiii. 1.

There is a fountain fill'd with blood

Drawn from Emmanuel's veins;

And sinners, plunged beneath that flood,

Lose all their guilty stains.

The dying thief rejoiced to see

That fountain in his day;

And there have I, as vile as he,

Wash'd all my sins away.

Dear dying Lamb, thy precious blood

Shall never lose its power,

Till all the ransom'd church of God

Be saved to sin no more.

E'er since, by faith, I saw the stream

Thy flowing wounds supply,

Redeeming love has been my theme,

And shall be till I die.

Then in a nobler, sweeter song,

I'll sing thy power to save;

When this poor lisping stammering tongue

Lies silent in the grave.

Lord, I believe thou hast prepared

(Unworthy though I be)

For me a blood-bought free reward,

A golden harp for me!

'Tis strung, and tuned, for endless years,

And form'd by power divine,

To sound in God the Father's ears

No other name but thine.

XVI. THE SOWER.--_Matt._ xiii. 3.

Ye sons of earth, prepare the plough,

Break up the fallow ground;

The sower is gone forth to sow,

And scatter blessings round.

The seed that finds a stony soil,

Shoots forth a hasty blade;

But ill repays the sower's toil,

Soon wither'd, scorch'd, and dead.

The thorny ground is sure to balk

All hopes of harvest there;

We find a tall and sickly stalk,

But not the fruitful ear.

The beaten path and highway side

Receive the trust in vain;

The watchful birds the spoil divide,

And pick up all the grain.

But where the Lord of grace and power

Has bless'd the happy field,

How plenteous is the golden store

The deep-wrought furrows yield!

Father of mercies, we have need

Of thy preparing grace;

Let the same hand that gives the seed

Provide a fruitful place.

XVII. THE HOUSE OF PRAYER.--_Mark_ xi. 17.

Thy mansion is the Christian's heart,

O Lord, thy dwelling-place secure!

Bid the unruly throng depart,

And leave the consecrated door.

Devoted as it is to thee,

A thievish swarm frequents the place;

They steal away my joys from me,

And rob my Saviour of his praise.

There, too, a sharp designing trade

Sin, Satan, and the world maintain;

Nor cease to press me, and persuade

To part with ease, and purchase pain.

I know them, and I hate their din,

Am weary of the bustling crowd;

But while their voice is heard within,

I cannot serve thee as I would.

Oh! for the joy thy presence gives,

What peace shall reign when thou art here!

Thy presence makes this den of thieves

A calm delightful house of prayer.

And if thou make thy temple shine,

Yet, self-abased, will I adore;

The gold and silver are not mine,

I give thee what was thine before.

XVIII. LOVEST THOU ME?--_John_ xxi. 16.

Hark, my soul! it is the Lord:

'Tis thy Saviour, hear his word;

Jesus speaks, and speaks to thee:

"Say, poor sinner, lovest thou me?

"I deliver'd thee when bound,

And when bleeding, heal'd thy wound;

Sought thee wandering, set thee right,

Turn'd thy darkness into light.

"Can a woman's tender care

Cease towards the child she bare?

Yes, she may forgetful be,

Yet will I remember thee.

"Mine is an unchanging love,

Higher than the heights above;

Deeper than the depths beneath,

Free and faithful, strong as death.

"Thou shalt see my glory soon,

When the work of grace is done;

Partner of my throne shalt be:--

Say, poor sinner, lovest thou me?"

Lord, it is my chief complaint,

That my love is weak and faint:

Yet I love thee and adore:

Oh for grace to love thee more!

XIX. CONTENTMENT.--_Phil._ iv. 11.

Fierce passions discompose the mind,

As tempests vex the sea:

But calm content and peace we find,

When, Lord, we turn to thee.

In vain by reason and by rule

We try to bend the will;

For none but in the Saviour's school

Can learn the heavenly skill.

Since at his feet my soul has sat,

His gracious words to hear,

Contented with my present state,

I cast on him my care.

"Art thou a sinner, soul?" he said,

"Then how canst thou complain?

How light thy troubles here, if weigh'd

With everlasting pain!

"If thou of murmuring wouldst be cured,

Compare thy griefs with mine;

Think what my love for thee endured,

And thou wilt not repine.

"'Tis I appoint thy daily lot,

And I do all things well;

Thou soon shalt leave this wretched spot,

And rise with me to dwell.

"In life my grace shall strength supply,

Proportion'd to thy day;

At death thou still shalt find me nigh,

To wipe thy tears away."

Thus I, who once my wretched days

In vain repinings spent,

Taught in my Saviour's school of grace,

Have learnt to be content.

XX. OLD TESTAMENT GOSPEL.--_Heb._ iv. 2.

Israel, in ancient days,

Not only had a view

Of Sinai in a blaze,

But learn'd the Gospel too;

The types and figures were a glass

In which they saw a Saviour's face.

The paschal sacrifice,

And blood-besprinkled door,[884]

Seen with enlighten'd eyes,

And once applied with power,

Would teach the need of other blood,

To reconcile an angry God.

[884] Exod. xii. 13.

The Lamb, the Dove, set forth

His perfect innocence,[885]

Whose blood of matchless worth

Should be the soul's defence;

For he who can for sin atone,

Must have no failings of his own.

The scape-goat on his head[886]

The people's trespass bore,

And, to the desert led,

Was to be seen no more:

In him our Surety seem'd to say,

"Behold, I bear your sins away."

Dipt in his fellow's blood,

The living bird went free;[887]

The type, well understood,

Express'd the sinner's plea;

Described a guilty soul enlarged,

And by a Saviour's death discharged.

Jesus, I love to trace,

Throughout the sacred page,

The footsteps of thy grace,

The same in every age!

O grant that I may faithful be

To clearer light vouchsafed to me!

[885] Lev. xii. 6.

[886] Lev. xvi. 21.

[887] Lev. xiv. 51-53.

XXI. SARDIS.--_Rev._ iii. 1-6.

"Write to Sardis," saith the Lord,

And write what he declares,

He whose Spirit, and whose word,

Upholds the seven stars:

"All thy works and ways I search,

Find thy zeal and love decay'd:

Thou art call'd a living church,

But thou art cold and dead.

"Watch, remember, seek, and strive,

Exert thy former pains;

Let thy timely care revive,

And strengthen what remains:

Cleanse thine heart, thy works amend,

Former times to mind recall,

Lest my sudden stroke descend,

And smite thee once for all.

"Yet I number now in thee

A few that are upright;

These my Father's face shall see

And walk with me in white.

When in judgment I appear,

They for mine shall be confest;

Let my faithful servants hear,

And woe be to the rest."

XXII. PRAYER FOR A BLESSING ON THE YOUNG.

Bestow, dear Lord, upon our youth

The gift of saving grace;

And let the seed of sacred truth

Fall in a fruitful place.

Grace is a plant, where'er it grows,

Of pure and heavenly root;

But fairest in the youngest shows,

And yields the sweetest fruit.

Ye careless ones, O hear betimes

The voice of sovereign love!

Your youth is stain'd with many crimes,

But mercy reigns above.

True, you are young, but there's a stone

Within the youngest breast;

Or half the crimes which you have done

Would rob you of your rest.

For you the public prayer is made,

Oh! join the public prayer!

For you the secret tear is shed,

O shed yourselves a tear!

We pray that you may early prove

The Spirit's power to teach;

You cannot be too young to love

That Jesus whom we preach.

XXIII. PLEADING FOR AND WITH YOUTH.

Sin has undone our wretched race,

But Jesus has restored,

And brought the sinner face to face

With his forgiving Lord.

This we repeat, from year to year,

And press upon our youth;

Lord, give them an attentive ear,

Lord, save them by thy truth.

Blessings upon the rising race!

Make this a happy hour,

According to thy richest grace,

And thine almighty power.

We feel for your unhappy state,

(May you regard it too,)

And would awhile ourselves forget

To pour out prayer for you.

We see, though you perceive it not,

The approaching awful doom;

O tremble at the solemn thought,

And flee the wrath to come!

Dear Saviour, let this new-born year

Spread an alarm abroad;

And cry in every careless ear,

"Prepare to meet thy God!"

XXIV. PRAYER FOR CHILDREN.

Gracious Lord, our children see,

By thy mercy we are free;

But shall these, alas! remain

Subjects still of Satan's reign?

Israel's young ones, when of old

Pharaoh threaten'd to withhold,[888]

Then thy messenger said, "No;

Let the children also go."

When the angel of the Lord,

Drawing forth his dreadful sword,

Slew, with an avenging hand,

All the first-born of the land;[889]

Then thy people's doors he pass'd,

Where the bloody sign was placed;

Hear us, now, upon our knees,

Plead the blood of Christ for these!

Lord, we tremble, for we know

How the fierce malicious foe,

Wheeling round his watchful flight,

Keeps them ever in his sight:

Spread thy pinions, King of kings!

Hide them safe beneath thy wings;

Lest the ravenous bird of prey

Stoop, and bear the brood away.

[888] Exod. x. 9.

[889] Exod. xii. 12.

XXV. JEHOVAH JESUS.

My song shall bless the Lord of all,

My praise shall climb to his abode;

Thee, Saviour, by that name I call,

The great Supreme, the mighty God.

Without beginning or decline,

Object of faith, and not of sense;

Eternal ages saw him shine,

He shines eternal ages hence.

As much, when in the manger laid,

Almighty ruler of the sky,

As when the six days' works he made

Fill'd all the morning stars with joy.

Of all the crowns Jehovah bears,

Salvation is his dearest claim;

That gracious sound well pleased he hears,

And owns Emmanuel for his name.

A cheerful confidence I feel,

My well placed hopes with joy I see;

My bosom glows with heavenly zeal,

To worship him who died for me.

As man, he pities my complaint,

His power and truth are all divine;

He will not fail, he cannot faint,

Salvation's sure, and must be mine.

XXVI. ON OPENING A PLACE FOR SOCIAL PRAYER.

Jesus! where'er thy people meet,

There they behold thy mercy-seat;

Where'er they seek thee, thou art found,

And every place is hallow'd ground.

For thou, within no walls confined,

Inhabitest the humble mind;

Such ever bring thee where they come,

And going, take thee to their home.

Dear Shepherd of thy chosen few!

Thy former mercies here renew;

Here to our waiting hearts proclaim

The sweetness of thy saving name.

Here may we prove the power of prayer,

To strengthen faith and sweeten care;

To teach our faint desires to rise,

And bring all heaven before our eyes.

Behold, at thy commanding word

We stretch the curtain and the cord;[890]

Come thou and fill this wider space,

And bless us with a large increase.

Lord, we are few, but thou art near;

Nor short thine arm, nor deaf thine ear;

Oh rend the heavens, come quickly down,

And make a thousand hearts thine own!

[890] Isaiah liv. 2.

XXVII. WELCOME TO THE TABLE.

This is the feast of heavenly wine

And God invites to sup;

The juices of the living vine

Were press'd to fill the cup.

Oh! bless the Saviour, ye that eat,

With royal dainties fed;

Not heaven affords a costlier treat,

For Jesus is the bread.

The vile, the lost, he calls to them,

Ye trembling souls, appear!

The righteous in their own esteem

Have no acceptance here.

Approach, ye poor, nor dare refuse

The banquet spread for you;

Dear Saviour, this is welcome news,

Then I may venture too.

If guilt and sin afford a plea,

And may obtain a place,

Surely the Lord will welcome me,

And I shall see his face.

XXVIII. JESUS HASTING TO SUFFER.

The Saviour, what a noble flame

Was kindled in his breast,

When hasting to Jerusalem,

He march'd before the rest!

Good-will to men and zeal for God

His every thought engross;

He longs to be baptized with blood,[891]

He pants to reach the cross!

With all his sufferings full in view,

And woes to us unknown,

Forth to the task his spirit flew;

'Twas love that urged him on.

Lord, we return thee what we can:

Our hearts shall sound abroad

Salvation to the dying Man,

And to the rising God!

And while thy bleeding glories here

Engage our wondering eyes,

We learn our lighter cross to bear,

And hasten to the skies.

[891] Luke xii. 50.

XXIX. EXHORTATION TO PRAYER.

What various hindrances we meet

In coming to a mercy-seat!

Yet who that knows the worth of prayer,

But wishes to be often there?

Prayer makes the darken'd cloud withdraw,

Prayer climbs the ladder Jacob saw,

Gives exercise to faith and love,

Brings every blessing from above.

Restraining prayer, we cease to fight,

Prayer makes the Christian's armour bright;

And Satan trembles when he sees

The weakest saint upon his knees.

While Moses stood with arms spread wide,

Success was found on Israel's side;

But when through weariness they fail'd,

That moment Amalek prevail'd.[892]

Have you no words? Ah! think again,

Words flow apace when you complain,

And fill your fellow creature's ear

With the sad tale of all your care.

Were half the breath thus vainly spent

To Heaven in supplication sent,

Your cheerful song would oftener be,

"Hear what the Lord has done for me."

[892] Exodus xvii. 11.

XXX. THE LIGHT AND GLORY OF THE WORD.

The Spirit breathes upon the Word,

And brings the truth to sight;

Precepts and promises afford

A sanctifying light.

A glory gilds the sacred page,

Majestic like the sun;

It gives a light to every age,

It gives, but borrows none.

The hand that gave it still supplies

The gracious light and heat:

His truths upon the nations rise,

They rise, but never set.

Let everlasting thanks be thine,

For such a bright display,

As makes a world of darkness shine

With beams of heavenly day.

My soul rejoices to pursue

The steps of him I love,

Till glory breaks upon my view

In brighter worlds above.

XXXI. ON THE DEATH OF A MINISTER.

His master taken from his head,

Elisha saw him go;

And in desponding accents said,

"Ah, what must Israel do?"

But he forgot the Lord who lifts

The beggar to the throne;

Nor knew, that all Elijah's gifts

Will soon be made his own.

What! when a Paul has run his course,

Or when Apollos dies,

Is Israel left without resource?

And have we no supplies?

Yes, while the dear Redeemer lives

We have a boundless store,

And shall be fed with what he gives,

Who lives for evermore.

XXXII. THE SHINING LIGHT.

My former hopes are fled,

My terror now begins;

I feel, alas! that I am dead

In trespasses and sins.

Ah, whither shall I fly!

I hear the thunder roar;

The law proclaims destruction nigh,

And vengeance at the door.

When I review my ways,

I dread impending doom:

But sure a friendly whisper says,

"Flee from the wrath to come."

I see, or think I see,

A glimmering from afar;

A beam of day, that shines for me,

To save me from despair.

Forerunner of the sun,[893]

It marks the pilgrim's way;

I'll gaze upon it while I run,

And watch the rising day.

[893] Psalm cxxx. 6.

XXXIII. SEEKING THE BELOVED.

To those who know the Lord I speak,

Is my beloved near?

The bridegroom of my soul I seek,

Oh! when will he appear?

Though once a man of grief and shame,

Yet now he fills a throne,

And bears the greatest, sweetest name,

That earth or heaven has known.

Grace flies before, and love attends

His steps where'er he goes;

Though none can see him but his friends,

And they were once his foes.

He speaks--obedient to his call

Our warm affections move:

Did he but shine alike on all,

Then all alike would love.

Then love in every heart would reign,

And war would cease to roar;

And cruel and bloodthirsty men

Would thirst for blood no more.

Such Jesus is, and such his grace,

Oh, may he shine on you!

And tell him, when you see his face,

I long to see him too.[894]

[894] Cant. v. 8.

XXXIV. THE WAITING SOUL.

Breathe from the gentle south, O Lord,

And cheer me from the north;

Blow on the treasures of thy word,

And call the spices forth!

I wish, thou know'st, to be resign'd,

And wait with patient hope;

But hope delay'd fatigues the mind,

And drinks the spirit up.

Help me to reach the distant goal,

Confirm my feeble knee;

Pity the sickness of a soul

That faints for love of thee.

Cold as I feel this heart of mine,

Yet since I feel it so;

It yields some hope of life divine

Within, however low.

I seem forsaken and alone,

I hear the lion roar;

And ev'ry door is shut but one,

And that is mercy's door.

There, till the dear Deliv'rer come,

I'll wait with humble pray'r;

And when he calls his exile home,

The Lord shall find me there.

XXXV. WELCOME CROSS.

'Tis my happiness below

Not to live without the cross,

But the Saviour's power to know,

Sanctifying every loss:

Trials must and will befall;

But with humble faith to see

Love inscribed upon them all

This is happiness to me.

God in Israel sows the seeds

Of affliction, pain, and toil;

These spring up and choke the weeds

Which would else o'erspread the soil:

Trials make the promise sweet,

Trials give new life to prayer;

Trials bring me to his feet,

Lay me low, and keep me there.

Did I meet no trials here,

No chastisement by the way:

Might I not, with reason, fear

I should prove a castaway?

Bastards may escape the rod,[895]

Sunk in earthly, vain delight;

But the true born child of God

Must not, would not, if he might.

[895] Hebrews xii. 8.

XXXVI. AFFLICTIONS SANCTIFIED BY THE WORD.

O How I love thy holy word,

Thy gracious covenant, O Lord!

It guides me in the peaceful way;

I think upon it all the day.

What are the mines of shining wealth,

The strength of youth, the bloom of health!

What are all joys compared with those

Thine everlasting word bestows!

Long unafflicted, undismay'd,

In pleasure's path secure I stray'd;

Thou madest me feel thy chastening rod,[896]

And straight I turn'd unto my God.

What though it pierced my fainting heart,

I bless thine hand that caused the smart;

It taught my tears awhile to flow,

But saved me from eternal woe.

Oh! hadst thou left me unchastised,

Thy precept I had still despised;

And still the snare in secret laid,

Had my unwary feet betray'd.

I love thee, therefore, O my God,

And breathe towards thy dear abode;

Where, in thy presence fully blest,

Thy chosen saints for ever rest.

[896] Psalm cxix. 71.

XXXVII. TEMPTATION.

The billows swell, the winds are high,

Clouds overcast my wintry sky;

Out of the depths to thee I call,--

My fears are great, my strength is small.

O Lord, the pilot's part perform,

And guard and guide me through the storm,

Defend me from each threatening ill,

Control the waves,--say, "Peace, be still."

Amidst the roaring of the sea,

My soul still hangs her hope on thee;

Thy constant love, thy faithful care,

Is all that saves me from despair.

Dangers of every shape and name

Attend the followers of the Lamb,

Who leave the world's deceitful shore,

And leave it to return no more.

Though tempest-toss'd and half a wreck,

My Saviour through the floods I seek;

Let neither winds nor stormy main

Force back my shatter'd bark again.

XXXVIII. LOOKING UPWARDS IN A STORM.

God of my life, to thee I call,

Afflicted at thy feet I fall;

When the great water-floods prevail,[897]

Leave not my trembling heart to fail!

Friend of the friendless and the faint!

Where should I lodge my deep complaint?

Where but with thee, whose open door

Invites the helpless and the poor!

Did ever mourner plead with thee,

And thou refuse that mourner's plea?

Does not the word still fix'd remain,

That none shall seek thy face in vain?

That were a grief I could not bear,

Didst thou not hear and answer prayer;

But a prayer-hearing, answering God,

Supports me under every load.

Fair is the lot that's cast for me;

I have an Advocate with thee;

They whom the world caresses most

Have no such privilege to boast.

Poor though I am, despised, forgot,[898]

Yet God, my God, forgets me not:

And he is safe, and must succeed,

For whom the Lord vouchsafes to plead.

[897] Psalm lxix. 15.

[898] Psalm xl. 17.

XXXIX. THE VALLEY OF THE SHADOW OF DEATH.

My soul is sad, and much dismay'd,

See, Lord, what legions of my foes,

With fierce Apollyon at their head,

My heavenly pilgrimage oppose!

See, from the ever-burning lake

How like a smoky cloud they rise!

With horrid blasts my soul they shake,

With storms of blasphemies and lies.

Their fiery arrows reach the mark,[899]

My throbbing heart with anguish tear;

Each lights upon a kindred spark,

And finds abundant fuel there.

I hate the thought that wrongs the Lord;

Oh! I would drive it from my breast,

With thy own sharp two-edged sword,

Far as the east is from the west.

Come, then, and chase the cruel host,

Heal the deep wounds I have received!

Nor let the powers of darkness boast,

That I am foil'd, and thou art grieved!

[899] Ephes. vi. 16.

XL. PEACE AFTER A STORM.

When darkness long has veil'd my mind,

And smiling day once more appears;

Then, my Redeemer, then I find

The folly of my doubts and fears.

Straight I upbraid my wandering heart,

And blush that I should ever be

Thus prone to act so base a part,

Or harbour one hard thought of thee!

Oh! let me then at length be taught

What I am still so slow to learn;

That God is love, and changes not,

Nor knows the shadow of a turn.

Sweet truth, and easy to repeat!

But, when my faith is sharply tried,

I find myself a learner yet,

Unskilful, weak, and apt to slide.

But, O my Lord, one look from thee

Subdues the disobedient will;

Drives doubt and discontent away,

And thy rebellious worm is still.

Thou art as ready to forgive

As I am ready to repine;

Thou, therefore, all the praise receive;

Be shame and self-abhorrence mine.

XLI. MOURNING AND LONGING.

The Saviour hides his face!

My spirit thirsts to prove

Renew'd supplies of pardoning grace,

And never-fading love.

The favour'd souls who know

What glories shine in him,

Pant for his presence as the roe

Pants for the living stream!

What trifles tease me now!

They swarm like summer flies,

They cleave to every thing I do,

And swim before my eyes.

How dull the sabbath day,

Without the sabbath's Lord!

How toilsome then to sing and pray,

And wait upon the word!

Of all the truths I hear,

How few delight my taste!

I glean a berry here and there,

But mourn the vintage past.

Yet let me (as I ought)

Still hope to be supplied;

No pleasure else is worth a thought,

Nor shall I be denied.

Though I am but a worm,

Unworthy of his care,

The Lord will my desire perform,

And grant me all my prayer.

XLII. SELF-ACQUAINTANCE.

Dear Lord! accept a sinful heart,

Which of itself complains,

And mourns, with much and frequent smart,

The evil it contains.

There fiery seeds of anger lurk,

Which often hurt my frame;

And wait but for the tempter's work,

To fan them to a flame.

Legality holds out a bribe

To purchase life from thee;

And discontent would fain prescribe

How thou shalt deal with me.

While unbelief withstands thy grace,

And puts the mercy by;

Presumption, with a brow of brass,

Says, "Give me, or I die."

How eager are my thoughts to roam

In quest of what they love!

But ah! when duty calls them home,

How heavily they move!

Oh, cleanse me in a Saviour's blood,

Transform me by thy power,

And make me thy beloved abode,

And let me rove no more.

XLIII. PRAYER FOR PATIENCE.

Lord, who hast suffer'd all for me,

My peace and pardon to procure,

The lighter cross I bear for thee,

Help me with patience to endure.

The storm of loud repining hush,

I would in humble silence mourn;

Why should the unburnt though burning bush,

Be angry as the crackling thorn?

Man should not faint at thy rebuke,

Like Joshua falling on his face,[900]

When the curst thing that Achan took

Brought Israel into just disgrace.

Perhaps some golden wedge suppress'd,

Some secret sin offends my God;

Perhaps that Babylonish vest,

Self-righteousness, provokes the rod.

Ah! were I buffeted all day,

Mock'd, crown'd with thorns, and spit upon;

I yet should have no right to say,

My great distress is mine alone.

Let me not angrily declare

No pain was ever sharp like mine;

Nor murmur at the cross I bear,

But rather weep, remembering thine.

[900] Joshua vii. 10, 11.

XLIV. SUBMISSION.

O Lord, my best desire fulfil,

And help me to resign

Life, health, and comfort to thy will,

And make thy pleasure mine.

Why should I shrink at thy command,

Whose love forbids my fears?

Or tremble at the gracious hand

That wipes away my tears?

No, let me rather freely yield

What most I prize to thee;

Who never hast a good withheld,

Or wilt withhold, from me.

Thy favour, all my journey through,

Thou art engaged to grant;

What else I want, or think I do,

'Tis better still to want.

Wisdom and mercy guide my way,

Shall I resist them both?

A poor blind creature of a day,

And crush'd before the moth!

But ah! my inward spirit cries,

Still bind me to thy sway;

Else the next cloud that veils the skies,

Drives all these thoughts away.

XLV. THE HAPPY CHANGE.

How blest thy creature is, O God,

When, with a single eye,

He views the lustre of thy word,

The dayspring from on high!

Through all the storms that veil the skies,

And frown on earthly things,

The Sun of Righteousness he eyes,

With healing on his wings.

Struck by that light, the human heart,

A barren soil no more,

Sends the sweet smell of grace abroad,

Where serpents lurk'd before.[901]

The soul a dreary province once

Of Satan's dark domain,

Feels a new empire form'd within,

And owns a heavenly reign.

The glorious orb, whose golden beams

The fruitful year control,

Since first, obedient to thy word,

He started from the goal;

Has cheer'd the nations with the joys

His orient rays impart;

But, Jesus, 'tis thy light alone

Can shine upon the heart.

[901] Isaiah xxxv. 7.

XLVI. RETIREMENT.

Far from the world, O Lord, I flee,

From strife and tumult far;

From scenes where Satan wages still

His most successful war.

The calm retreat, the silent shade,

With prayer and praise agree;

And seem by thy sweet bounty made

For those who follow thee.

There, if thy Spirit touch the soul,

And grace her mean abode,

Oh, with what peace, and joy, and love,

She communes with her God!

There like the nightingale she pours

Her solitary lays;

Nor asks a witness of her song,

Nor thirsts for human praise.

Author and Guardian of my life,

Sweet source of light divine,

And (all harmonious names in one)

My Saviour, thou art mine!

What thanks I owe thee, and what love,

A boundless, endless store,

Shall echo through the realms above

When time shall be no more.

XLVII. THE HIDDEN LIFE.

To tell the Saviour all my wants,

How pleasing is the task!

Nor less to praise him when he grants

Beyond what I can ask.

My labouring spirit vainly seeks

To tell but half the joy;

With how much tenderness he speaks,

And helps me to reply.

Nor were it wise, nor should I choose,

Such secrets to declare;

Like precious wines their tastes they lose,

Exposed to open air.

But this with boldness I proclaim,

Nor care if thousands hear,

Sweet is the ointment of his name,

Not life is half so dear.

And can you frown, my former friends,

Who knew what once I was;

And blame the song that thus commends

The Man who bore the cross?

Trust me, I draw the likeness true,

And not as fancy paints;

Such honour may he give to you,

For such have all his saints.

XLVIII. JOY AND PEACE IN BELIEVING.

Sometimes a light surprises

The Christian while he sings;

It is the Lord who rises

With healing in his wings:

When comforts are declining,

He grants the soul again

A season of clear shining,

To cheer it after rain.

In holy contemplation,

We sweetly then pursue

The theme of God's salvation,

And find it ever new.

Set free from present sorrow

We cheerfully can say,

E'en let the unknown to-morrow[902]

Bring with it what it may.

It can bring with it nothing,

But he will bear us through;

Who gives the lilies clothing,

Will clothe his people too;

Beneath the spreading heavens

No creature but is fed;

And he who feeds the ravens,

Will give his children bread.

The vine nor fig-tree neither[903]

Their wonted fruit should bear,

Though all the field should wither,

Nor flocks nor herds be there:

Yet God the same abiding,

His praise shall tune my voice;

For, while in him confiding,

I cannot but rejoice.

[902] Matthew vi. 34.

[903] Habakkuk iii. 17, 18.

XLIX. TRUE PLEASURES.

Lord, my soul with pleasure springs,

When Jesus' name I hear;

And when God the Spirit brings

The word of promise near:

Beauties too, in holiness,

Still delighted I perceive;

Nor have words that can express

The joys thy precepts give.

Clothed in sanctity and grace,

How sweet it is to see

Those who love thee as they pass,

Or when they wait on thee:

Pleasant too, to sit and tell

What we owe to love divine;

Till our bosoms grateful swell,

And eyes begin to shine.

Those the comforts I possess,

Which God shall still increase,

All his ways are pleasantness,[904]

And all his paths are peace.

Nothing Jesus did or spoke,

Henceforth let me ever slight;

For I love his easy yoke,[905]

And find his burden light.

[904] Prov. iii. 17.

[905] Matt. xi. 30.

L. THE CHRISTIAN.

Honour and happiness unite

To make the Christian's name a praise;

How fair the scene, how clear the light,

That fills the remnant of his days!

A kingly character he bears,

No change his priestly office knows;

Unfading is the crown he wears,

His joys can never reach a close.

Adorn'd with glory from on high,

Salvation shines upon his face;

His robe is of the ethereal dye,

His steps are dignity and grace.

Inferior honours he disdains,

Nor stoops to take applause from earth:

The King of kings himself maintains

The expenses of his heavenly birth.

The noblest creature seen below,

Ordain'd to fill a throne above;

God gives him all he can bestow,

His kingdom of eternal love!

My soul is ravish'd at the thought!

Methinks from earth I see him rise!

Angels congratulate his lot,

And shout him welcome to the skies!

LI. LIVELY HOPE AND GRACIOUS FEAR.

I was a grovelling creature once,

And basely cleaved to earth;

I wanted spirit to renounce

The clod that gave me birth.

But God has breath'd upon a worm,

And sent me, from above,

Wings such as clothe an angel's form,

The wings of joy and love.

With these to Pisgah's top I fly,

And there delighted stand,

To view beneath a shining sky

The spacious promised land.

The Lord of all the vast domain

Has promised it to me;

The length and breadth of all the plain,

As far as faith can see.

How glorious is my privilege!

To thee for help I call;

I stand upon a mountain's edge,

Oh save me, lest I fall!

Though much exalted in the Lord,

My strength is not my own;

Then let me tremble at his word,

And none shall cast me down.

LII. FOR THE POOR.

When Hagar found the bottle spent,

And wept o'er Ishmael,

A message from the Lord was sent

To guide her to a well.[906]

Should not Elijah's cake and cruse[907]

Convince us at this day,

A gracious God will not refuse

Provisions by the way?

His saints and servants shall be fed,

The promise is secure;

"Bread shall be given them," he has said,

"Their water shall be sure."[908]

Repasts far richer they shall prove,

Than all earth's dainties are;

'Tis sweet to taste a Saviour's love,

Though in the meanest fare.

To Jesus then your trouble bring,

Nor murmur at your lot;

While you are poor and he is King,

You shall not be forgot.

[906] Gen. xxi. 19.

[907] 1 Kings xvii. 14.

[908] Isa. xxxiii. 16.

LIII. MY SOUL THIRSTETH FOR GOD.

I thirst, but not as once I did,

The vain delights of earth to share;

Thy wounds, Emmanuel, all forbid

That I should seek my pleasures there.

It was the sight of thy dear cross

First wean'd my soul from earthly things;

And taught me to esteem as dross

The mirth of fools and pomp of kings.

I want that grace that springs from thee,

That quickens all things where it flows,

And makes a wretched thorn like me

Bloom as the myrtle or the rose.

Dear fountain of delight unknown!

No longer sink below the brim;

But overflow, and pour me down

A living and life-giving stream!

For sure, of all the plants that share

The notice of thy Father's eye,

None proves less grateful to his care,

Or yields him meaner fruit than I.

LIV. LOVE CONSTRAINING TO OBEDIENCE.

No strength of nature can suffice

To serve the Lord aright:

And what she has she misapplies,

For want of clearer light.

How long beneath the law I lay

In bondage and distress!

I toil'd the precept to obey,

But toil'd without success.

Then, to abstain from outward sin

Was more than I could do;

Now, if I feel its power within,

I feel I hate it too.

Then, all my servile works were done

A righteousness to raise;

Now, freely chosen in the Son,

I freely choose his ways.

"What shall I do," was then the word,

"That I may worthier grow?"

"What shall I render to the Lord?"

Is my inquiry now.

To see the law by Christ fulfill'd,

And hear his pardoning voice,

Changes a slave into a child,[909]

And duty into choice.

[909] Romans iii. 31.

LV. THE HEART HEALED AND CHANGED BY MERCY.

Sin enslaved me many years,

And led me bound and blind;

Till at length a thousand fears

Came swarming o'er my mind.

"Where," I said, in deep distress,

"Will these sinful pleasures end?

How shall I secure my peace,

And make the Lord my friend?"

Friends and ministers said much

The gospel to enforce;

But my blindness still was such,

I chose a legal course:

Much I fasted, watch'd, and strove,

Scarce would show my face abroad,

Fear'd almost to speak or move,

A stranger still to God.

Thus afraid to trust his grace,

Long time did I rebel;

Till, despairing of my case.

Down at his feet I fell:

Then my stubborn heart he broke,

And subdued me to his sway;

By a simple word he spoke,

"Thy sins are done away."

LVI. HATRED OF SIN.

Holy Lord God! I love thy truth,

Nor dare thy least commandment slight;

Yet pierced by sin, the serpent's tooth,

I mourn the anguish of the bite.

But, though the poison lurks within,

Hope bids me still with patience wait;

Till death shall set me free from sin,

Free from the only thing I hate.

Had I a throne above the rest,

Where angels and archangels dwell,

One sin, unslain, within my breast,

Would make that heaven as dark as hell.

The prisoner, sent to breathe fresh air,

And bless'd with liberty again,

Would mourn, were he condemned to wear

One link of all his former chain.

But, oh! no foe invades the bliss,

When glory crowns the Christian's head;

One view of Jesus as he is

Will strike all sin for ever dead.

LVII. THE NEW CONVERT.

The new-born child of gospel grace,

Like some fair tree when summer's nigh,

Beneath Emmanuel's shining face

Lifts up his blooming branch on high.

No fears he feels, he sees no foes,

No conflict yet his faith employs,

Nor has he learnt to whom he owes

The strength and peace his soul enjoys.

But sin soon darts its cruel sting,

And comforts sinking day by day:

What seem'd his own, a self-fed spring,

Proves but a brook that glides away.

When Gideon arm'd his numerous host,

The Lord soon made his numbers less;

And said, "Lest Israel vainly boast,[910]

'My arm procured me this success,'"

Thus will he bring our spirits down,

And draw our ebbing comforts low,

That, saved by grace, but not our own,

We may not claim the praise we owe.

[910] Judges vii. 2.

LVIII. TRUE AND FALSE COMFORTS.

O God, whose favourable eye

The sin-sick soul revives,

Holy and heavenly is the joy

Thy shining presence gives.

Not such as hypocrites suppose,

Who with a graceless heart

Taste not of thee, but drink a dose,

Prepared by Satan's art.

Intoxicating joys are theirs,

Who, while they boast their light,

And seem to soar above the stars,

Are plunging into night.

Lull'd in a soft and fatal sleep,

They sin, and yet rejoice;

Were they indeed the Saviour's sheep,

Would they not hear his voice?

Be mine the comforts that reclaim

The soul from Satan's power;

That make me blush for what I am,

And hate my sin the more.

'Tis joy enough, my All in All,

At thy dear feet to lie;

Thou wilt not let me lower fall,

And none can higher fly.

LIX. A LIVING AND A DEAD FAITH.

The Lord receives his highest praise

From humble minds and hearts sincere;

While all the loud professor says

Offends the righteous Judge's ear.

To walk as children of the day,

To mark the precepts' holy light,

To wage the warfare, watch, and pray,

Show who are pleasing in his sight.

Not words alone it cost the Lord,

To purchase pardon for his own;

Nor will a soul, by grace restored,

Return the Saviour words alone.

With golden bells, the priestly vest,

And rich pomegranates border'd round,[911]

The need of holiness express'd,

And call'd for fruit, as well as sound.

Easy, indeed, it were to reach

A mansion in the courts above,

If swelling words and fluent speech

Might serve, instead of faith and love.

But none shall gain the blissful place,

Or God's unclouded glory see,

Who talks of free and sovereign grace,

Unless that grace has made him free!

[911] Exod. xxviii. 33.

LX. ABUSE OF THE GOSPEL.

Too many, Lord, abuse thy grace,

In this licentious day;

And while they boast they see thy face,

They turn their own away.

Thy book displays a gracious light

That can the blind restore;

But these are dazzled by the sight,

And blinded still the more.

The pardon, such presume upon,

They do not beg, but steal;

And when they plead it at thy throne,

Oh! where's the Spirit's seal?

Was it for this, ye lawless tribe,

The dear Redeemer bled?

Is this the grace the saints imbibe

From Christ the living head?

Ah, Lord, we know thy chosen few

Are fed with heavenly fare;

But these, the wretched husks they chew

Proclaim them what they are.

The liberty our hearts implore

Is not to live in sin;

But still to wait at wisdom's door,

Till mercy calls us in.

LXI. THE NARROW WAY.

What thousands never knew the road!

What thousands hate it when 'tis known!

None but the chosen tribes of God

Will seek or choose it for their own.

A thousand ways in ruin end,

One, only, leads to joys on high;

By that my willing steps ascend,

Pleased with a journey to the sky.

No more I ask, or hope to find,

Delight or happiness below;

Sorrow may well possess the mind

That feeds where thorns and thistles grow.

The joy that fades is not for me,

I seek immortal joys above;

There glory without end shall be

The bright reward of faith and love.

Cleave to the world, ye sordid worms,

Contented lick your native dust,

But God shall fight with all his storms

Against the idol of your trust.

LXII. DEPENDENCE.

To keep the lamp alive,

With oil we fill the bowl;

'Tis water makes the willow thrive,

And grace that feeds the soul.

The Lord's unsparing hand

Supplies the living stream;

It is not at our own command,

But still derived from him.

Beware of Peter's word,[912]

Nor confidently say,

"I never will deny thee, Lord,"

But, "Grant I never may!"

Man's wisdom is to seek

His strength in God alone;

And e'en an angel would be weak,

Who trusted in his own.

Retreat beneath his wings,

And in his grace confide;

This more exalts the King of kings[913]

Than all your works beside.

In Jesus is our store,

Grace issues from his throne;

Whoever says, "I want no more,"

Confesses he has none.

[912] Matthew xxvi. 33.

[913] John vi. 29.

LXIII. NOT OF WORKS.

Grace, triumphant in the throne,

Scorns a rival, reigns alone;

Come and bow beneath her sway,

Cast your idol works away.

Works of man, when made his plea,

Never shall accepted be;

Fruits of pride (vain-glorious worm!)

Are the best he can perform.

Self, the god his soul adores,

Influences all his powers;

Jesus is a slighted name,

Self-advancement all his aim:

But when God the Judge shall come,

To pronounce the final doom,

Then for rocks and hills to hide

All his works and all his pride!

Still the boasting heart replies,

What! the worthy and the wise,

Friends to temperance and peace,

Have not these a righteousness?

Banish every vain pretence

Built on human excellence;

Perish every thing in man,

But the grace that never can.

LXIV. PRAISE FOR FAITH.

Of all the gifts thine hand bestows,

Thou Giver of all good!

Not heaven itself a richer knows

Than my Redeemer's blood.

Faith too, the blood-receiving grace,

From the same hand we gain;

Else, sweetly as it suits our case,

That gift had been in vain.

Till thou thy teaching power apply,

Our hearts refuse to see,

And weak, as a distemper'd eye,

Shut out the view of thee.

Blind to the merits of thy Son,

What misery we endure!

Yet fly that hand from which alone

We could expect a cure.

We praise thee, and would praise thee more,

To thee our all we owe;

The precious Saviour, and the power

That makes him precious too.

LXV. GRACE AND PROVIDENCE.

Almighty King! whose wondrous hand

Supports the weight of sea and land,

Whose grace is such a boundless store,

No heart shall break that sighs for more.

Thy providence supplies my food,

And 'tis thy blessing makes it good;

My soul is nourish'd by thy word,

Let soul and body praise the Lord.

My streams of outward comfort came

From him who built this earthly frame;

Whate'er I want his bounty gives,

By whom my soul for ever lives.

Either his hand preserves from pain,

Or, if I feel it, heals again;

From Satan's malice shields my breast,

Or overrules it for the best.

Forgive the song that falls so low

Beneath the gratitude I owe!

It means thy praise, however poor,

An angel's song can do no more.

LXVI. I WILL PRAISE THE LORD AT ALL TIMES.

Winter has a joy for me,

While the Saviour's charms I read,

Lowly, meek, from blemish free,

In the snowdrop's pensive head.

Spring returns, and brings along

Life-invigorating suns:

Hark! the turtle's plaintive song

Seems to speak his dying groans!

Summer has a thousand charms,

All expressive of his worth;

'Tis his sun that lights and warms,

His the air that cools the earth.

What! has Autumn left to say

Nothing of a Saviour's grace?

Yes, the beams of milder day

Tell me of his smiling face.

Light appears with early dawn,

While the sun makes haste to rise;

See his bleeding beauties drawn

On the blushes of the skies.

Evening with a silent pace,

Slowly moving in the west,

Shows an emblem of his grace,

Points to an eternal rest.

The Works of William Cowper His life, letters, and poems, now first completed by the introduction of Cowper's private correspondence · 第 8 / 11 章

"And now," he observes, "having reason to close with the Apostle's