Lisa Ju IN passing an encomium upon the Characters of departed Saints, we cannot do it to more advantage, than by saying, "They lived and died in the Faith;" By this we exalt the gracious Redeemer, while we attribute to him whatever was excellent in them. Frequently indeed, we hear those extolled as the virtuous and pious, who have been most subtle enemies to Religion; while silence seems to close upon many others, whose lives were exemplary, and whose deaths were triumphant. Deluding as these things have been, to the ignorant and profane, yet, the day is not far distant, when we shall discern between the righteous and the wicked; between him that serveth God, and him that serveth him not. To develope the character of some men, is a task painful in the extreme, for their excellencies have been so few, and so beclouded with immoralities, that society would be injured, were we to propose them as examples. In attending to the Character of the Rev. James Miller, we feel different sensations; by the grace of God his character was formed and continued, and to that Grace his real worth was owing. He was born at Blackburn, Lancashire, in the year 1728. His Parents brought him up to attend at the established Church, and bestowed on him a liberal education. About the age of twenty he was induced to hear the Rev. Mr. Holden, (a Baptist Minister, who then preached at his own house, at Fanishcliff; which is contiguous to Blackburn,) and under his ministry he received his first serious impressions. From that time he left the establishment, and from a conviction of its being his duty to be baptized, he became at once a Dissenter and a Baptist. HaVol. IIJ. T ving joined the little Church, then formed at Fanishcliff, he continued to cast a lustre on the profession he had made, by a godly deportment. After the death of Mr. Holden it was discovered that he was possessed of ministerial gifts, on which account he was requested to exercise them before the Church. Being approved as a Minister, he was shortly after ordained at Blackburn; there having been a place of worship then built for the Baptists' use. He was the first Dissenting Minister, who statedly laboured in Blackburn. Though at the present there are 3 churches, and other places of worship for dissenters; yet at that time, the old Church and the Baptist Chapel were the only two in the Town. Mr. Miller continued to preach the Gospel at Blackburn, for upwards of 40 years, during which time he was the instrument of turning many to righteousness, and of edifying the Church under his pastoral care. While a young man, he had several invitations to other places, but, steady in the attachment he had already formed, he refused them, saying, "He could but labour for Christ, and the cause at Blackburn was too dear to his heart, to suffer him to desert it." The People were able at that time to raise but a very small Salary; on that account, his own hands ministered to his necessitics. Though poor he was content, and, when any friend assisted him, he was led to speak of his own unworthiness. Frequently he had to bear the sneer of many who were inimical to the doctrines of Grace; but being of a meek and quiet temper, he reviled not again. In his moral conduct and personal piety, he was eminent.—An example to all believers, in conversation, in charity, in faith, and in purity. His pastoral visits were such as to refresh the souls of his people. Wherever he went he carried with him a Savour of the blessed Redeemer, and no one could be long in his company without witnessing the spirituality of his mind. In one respect he may be thought singular, and probably few would see any necessity of adopting his method in this particular; he generally retired to rest about 7 in the evening, and rose about 12 at night, choosing to spend the remaining hours till breakfast, in reading the word of God and Prayer. The fervour of his devotion was often displayed in his Ministerial Functions, and at the last Church-meeting before he died, it appeared in a most conspicuous manner. He seemed to wresttle with God, while supplicatiug him, in behalf of the Church, and their present Minister, that they might be sanctified wholly, himself panting after the image of the blessed God. Having resigned his pastoral Office, on account of bodily in firmities and mental defects, his spirit waited till God should bid it fly. His departure from this world was sudden, and in some respects painful, but his introduction to the next, long anticipa ted, and no doubt pleasing. In family prayer he was observed to speak much of the near approach of death, for some days before he departed: so that, however sudden his departure might appear to others, he had viewed the time of it as near at hand. On Tuesday night, Oct. 30th, 1810, getting up, as was supposed, to his private devotion, he was taken speechless. Medical aid was called in, but to no purpose. He continued in much pain, and apparently insensible to all around him, till about 7 on Wednesday evening following, when the conflict - ceased, and he breathed no more. Thus ended the life of this good man, which was protracted to the age of 72 years. He was interred, the ensuing Sabbath after his death; and his funeral sermon preached the Sabbath following, by his Successor, from Psa. xxxvii, 37, Mark the perfect man and behold the upright; for the end of that man is peace. The Chapel was uncommonly crowded, every part of it being occupied, and the congregation much affected: a proof, that as a good man, he held a high place in the estimation of those who knew him. “O may we know the Saviour's Grace, For this let men our hope contemn, Blackburn. Thoughts on Psa. cxix, 130. W. D. The entrance of thy word giveth light, it giveth understanding to the simple. These words of the royal Psalmist present us with the natural state of God's people, and with the way in which their minds are illuminated. I. These words set before us the natural state of GOD's people. It is a state of ignorance, denoted by the term simple. (1.) This ignorance has been the source of all the error that has abounded in the world. The simple beleiveth every word.. The most monstrous positions have been admitted both by professor and profane, especially in matters of religion, in which men have blundered more than in any other; and for an obvious reason, because the natural man receiveth not the things of the spirit of God, Neither can he know them. Such is the deplo -rable simplicity of men in a particular and scriptural sense of that term, that they are easily overcome by plausible piretences. Paul speaks of some who by good words and fair speeches deceive the hearts of the simple. Rom. xvi, 18 (24) From this Ignorance, Idolatry has proceeded. When the great apostle of the gentiles stood on Mars' Hill be ascribed the Idolatry of the Athenians to their profound ignorance. For as 1 passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD, whom therefore ye ig{norantly worship, him declare I unto you. Acts xvii, 23. Observe, whom ye ignorantly worship. These Athenians, notwithstanding all their wisdom and learning, were simple, and while they stupidly pretended to worship, needed to learn from the apostle the first principles relative to the being and perfections, will and works of God... Isaiah also ascribes Idolatry to Ignorance. Thus he speaks, "They have no knowledge that set up the wood of their graven image, and pray to a God that cannot save.", Isa. xiv, 20. (3.) To this ignorance is ascribed opposition to Christ and his Gospel. Why did the Jews imbrue their hands in the blood of the Son of God? Why with unrelenting fury persecute him whom God had wounded? Why labour to increase the misery of him whose bodily sufferings were excruciating, and the sufferings of whose soul were the "soul of his sufferings?" He answers these queries himself, and that in the midst of his distress, they know not what they do. They were ignorant, but not innocent. They were simple, but they loved simplicity. They were willingly, determinately, and diabolically ignorant. Paul lifted his hand against the progress of the Gospel, but he was mercifully led to discover that which his ignorance had concealed from him; namely, that he was kicking against the pricks, and engaged in hard work. Acts ix, 5. His ignorance howeyer, did not stand alone, it was the intimate companion of unbelief and blasphemy; and this by his own humble and pe"nitential acknowledgement. 1 Tim. i, 13. It might be added, that the ignorance of which we speak, is closely connected with all the pride, enmity, profanity, and sensuality of ungodly men in all ages. But we proceed to observe, II. The way in which their minds are illuminated. It is by the entrance of the divine word. How does it enter? (1.) It enters the conscience. The scriptures speak of a good and an evil conscience. The one is the conscience of an unregènerate man, and the other of the man in whom the word has entered. We see the effect of that word strikingly exhibited by the Apostle in one who is supposed to have entered a place of divine worship in a carnal state; but who is arrested by divine grace, and through the influence of the Holy Spirit, rendered susceptible of spiritual impressions. If there come in one that believe not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest, and so falling down upon his face, he will worship God, and report that God is in you of a truth. 1 Cor. xiv, 24, 25. The same inspired Apostle writing to the Corinthians, says we are made manifest in your consciences. (2.) The word of God enters the heart. For this is the covenant that I will make with the house of Israel after those days saith the Lord, I will put my laws into their mind, and write them in their hearts. The word of God does not merely enter the conscience, but it takes possession of the more noble powers and faculties of the soul, it penetrates to the very heart. The understanding submissively bows to its authority, infallibility, and importance. The will deliberately chuses the blessings it reveals. The affections embrace and cordially receive the attractive objects there exhibited, especially HIм who is the chiefest of ten thousand and altogether lovely. Thus the truth of God becomes that immortal seed which liveth and abideth forever, when it is once implanted. But in what respects does its entrance give light? Light is a well known emblem for knowledge, purity, and happiness. (1.) Where the word of God enters it gives the light of knowledge. Not speculative merely, but real and experimental. Paul asserted that he might possess all knowledge in a speculative way, accompanied with the faith of miracles, and yet be nothing in a religious view. The principle of true knowledge is implanted in regeneration. And the difference between that and theoretical is as great as that between hearing God, and seeing him; I have heard of thee by the hearing of the ear, but now mine eye seeth thee. True knowledge has for its object God in all his persons. The Father in his electing love, the Son in his glorious person and work, and the holy Spirit in all his operations in regeneration, sanctification, conversion, preservation and perseverance to eternal felicity. (2.) From the word of God is derived the light of purity. Blessed are the pure, not in pretence or in profession, or in appearance, or in any exterior sense, but in heart. Vol. III. V |