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with simple faith, we cast ourselves entirely as on the bosom of his providence, commit all our care and solicitude to his hand; praying, without hesitation or reserve, that his will be done in us, on us, by us; and that, in all his dealings with us, he may consult his own glory alone. This holy passiveness is the very apex of Christianity."1 There are no hymns that have more of poetic feeling than Toplady's. The explanation of this will be seen from the following entry in his diary:"Saturday, 23d [April, 1768]: I could hardly act faith at all. Had it not been for fear of exposing myself and disturbing the family, I should have roared for the disquietness of my heart . My heavenly Pilot disappeared; I seemed to have quite lost my hold on the Rock of Ages; I sunk in the deep mire; and the waves and storms went over me. Yet at last in prayer I was enabled, I know not how, to throw myself, absolutely and at large, on God, at all events, and for better, for worse; yet without comfort, and almost without hope. My horror and distress were unutterable.""Sunday, 24th. After my return from public morning service, my consolations from above were inexpressible. Heaviness did, indeed, endure for a night, but joy came in the morning." It would not be difficult to believe that the evening of this Sunday was the time of writing the hymn, now more familiar than any other he has written:"Rock of ages, cleft for mc, Let me hide myself in thee; Let the water and the blood, From thy riven side which flowed, Be of sin the double cure, Cleanse me from its guilt and power." A generous, manly temper characterized Mr. Toplady, notwithstanding his treatment of Wesley. He thought the doctrines of Calvinism to be of the utmost importance. He thought the opposition of the Methodists, though popular, to be despicable. Still there is no proof of settled hatred towards any man. Southey says, upon a report of Wesley's death, he would have stopped the publication of his bitter diatribes, for the purpose of expunging whatever reflected with asperity upon the dead."2 And Toplady, in a letter,

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says : " God is my witness, how earnestly I wish it may consist with the Divine will, to touch the heart and open the eyes of that unhappy man. I hold it as much my duty to pray for his conversion, as to expose the futility of his railings against the truths of the gospel."1 This was intended for the eye of a friend, not for the public. There can be found no stronger evidence of love for Christ as a Saviour, as one who had chosen his followers from eternity, than that exhibited in the works under review. There is also evidence that the author enforced upon himself an affectionate regard for all those who were, with him, heirs of the grace of God. Doubtless the sincere feelings of his heart are expressed in "A Contemplation suggested by Rev. 7: 9—17," of which a few lines will be given."I saw, and lo a countless throng Th' elect of ev'ry nation, name and tongue, Assembled round the everlasting throne. *#«***♦* Happy the souls released from fear And safely landed there! Some of the shining number, once I knew, And travelled with them here: Nay, some (my elder brethren now) Set later out for heaven; my junior saints below Long after me, they heard the call of grace Which wak'd them unto righteousness. How have they got beyond! Converted last, yet first with glory crowned! Little, once, I thought that these Would first the summit gain, And leave me far behind, slow journeying thro' the plain! Loved, while on earth, nor less beloved, tho' gone; Think not I envy you your crown; No, if I could, I would not call you down. Though slower is my pace, To you I'll follow on, Leaning on Jesus all the way Who now and then lets fall a ray Of comfort from his throne."3

As a general characteristic, Mr. Toplady was liberal in his feelings. Though he was in favor of confining the clergy

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strictly to the clerical subscription, he advocated the fullest liberty in the State and in religious worship. The right of private judgment, in questions of duty, he considered the birth-right of every man. To deny the right of resistance to kings under all possible circumstances, he thought to be absurd. He was not a republican, yet he sympathized deeply with the English colonists in his own day, and strongly condemned the course of the Government towards the nonconformists of the previous century. He was not an agitator, yet he had no fear of the preaching that produced "soultrouble," and was a firm friend of Whitefield as long as he lived. He considered him the greatest of modern Christian ministers, probably unequalled since the apostles. He congratulates his country on producing the greatest of men, Bradwardin, the prince of divines; Milton, prince of poets; Newton, prince of philosophers; Whitefield, prince of preachers. ARTICLE VII. TAYLOR'S MEMOIR OF JUDGE PHILLIPS.1 By Edwards A. Park. Abbot Professor in Audovcr Theological Seminary.

The author of the present Memoir of Judge Phillips, was called in 1839 from a Tutorship in Yale College to the pastoral care of the Old South Church in Andover, Mass. With this church Lieut. Gov. Phillips was formerly connected as an active member, and his grandfather Rev. Samuel Phillips, was its first pastor. In his ministry of thirteen years at Andover, Mr. Taylor was often reminded of the influence exerted in his parish by the two gentlemen just named. He felt this influence every day, and became well 1 A Memoir of His Honor Samuel Phillips, LL. D. By Rev. John L. Taylor, Andover. Finis origine pendet. Published by the Congregational Board of Publication, Trcmont Temple, Boston, pp. 402. prepared to erect a durable monument of it. In 1852 he was elected Trustee and Treasurer of the Phillips Academy and Theological Seminary at Andover, and was thus called to the supervision of their monetary affairs, their eleemosynary funds, their complicated relations to their beneficiaries and benefactors, and thus to the churches of our land. In this office, so long and so worthily occupied by the venerable Samuel Farrar, Esq., Mr. Taylor has found ample scope for his sound discretion, his practical sagacity, and the results of his professional education and of his rich pastoral experience. He has enjoyed rare opportunities for examining the history and influence of the Founders of the Academy and the Seminary; and no man is so well prepared as he, to make the permanent record of their labors. He has become the pioneer of the History of these Institutions. Whoever follows him, must be dependent upon him for much valuable information. We do not perceive how his present volume can fail to be an earnest of his future historical essays. In this volume he has struck a vein which runs through a large space in various directions. He has illustrated many principles of clerical influence, and demonstrated the wisdom of enlarged liberality in our rich men. The Biography of Gov. Phillips touches the sources of our country's history, and reaches to the future development of our national character. He was intimately connected with families which have wielded a decisive power over the nation, and himself has opened fountains of influence which will extend through the length and breadth of the land. The Patriarch of the family is the first pastor of Watertown, Rev. George Phillips. From him the subject of this Memoir was the fifth in descent. He was a native of Rainham, St. Martin, Norfolk County, England, was educated at the University of Cambridge, and having been admitted to holy orders in the national church, "was an eminently learned, pious, devoted and successful preacher, at Boxted, Essex County."l Being persecuted for his decided Nonconformity, he resolved to make New England his home, and

Guge's Historj of Rowley, p. 16. on the 12th of April, 1630, he embarked for this wilderness. He was accompanied by his wife and two children, Gov. Winthrop, Sir Richard Saltonstall, Rev. John Wilson, Isaac Johnson, Simeon Bradstreet, a choice band. He arrived at Salem, June 12,1630, where his wife deceased soon after her landing and was buried by the side of Lady Arbella Johnson. During the voyage he had been the catechist and preacher of the ship's company; and after their arrival, he and Sir Richard Saltonstall selected Watertown for their plantation, and he became the first Pastor of the Watertown church. The noted Richard Browne was his Ruling Elder. The pastor and the elder were distinguished for their liberal principles of civil and ecclesiastical Polity. In February of 1631-1632, they resisted the Governor in his endeavor " to tax the people without their consent." No one can estimate the influence of their bold and sturdy act on the political history of our land. As late as the Revolutionary war, Watertown was eminent for its love of Freedom. Practically as well as theoretically, Mr. Phillips was an intense, and, in the view of some, an extreme Congregationalist. He published a book entitled: "Reply to a Confutation of some Grounds of Infant Baptism; as also concerning the Form of a Church, put forth against me by one Thomas Lamb." He also engaged in a written controversy with Rev. Mr. Shepard, of Cambridge, on the subject of Church discipline. He thus gave a marked impetus to the Congregationalism of Massachusetts. He was eminent as a Biblical Christian. Amid his persecutions in England, it was said that " Mr. Phillips would preach nothing without some good evidence for it, from the word of God." Cotton Mather informs us, that this "irrefragable doctor" had so thoroughly "perused and pondered" the scriptures, "that he was able on the sudden to turn to any text without the help of concordances; and they were so much his delight, that as it has been by some of his family affirmed, he read over the whole Bible six times every year; nevertheless he did use to say that every time he read the Bible, he observed or collected something, which he never did before." Having been an ac

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