never afterwards forsook him. Some remarkable providential preservations, experienced in the frequent voyages occasioned by his commercial connexions, especially between this country and Russia, greatly strengthened his altered views. Hence, he was induced to study, with serious attention, the Holy Scriptures, and cordially to receive the great truths of the everlasting Gospel, which he found able to make him wise unto salvation. siting the prisons of the metropolis, in endeavouring to impart religious instruction to those who were confined in them, and in distributing to them Bibles and Tracts; in which latter work he was aided by an Auxiliary Tract Society, formed in the congregation. In the year 1817, he undertook another, which was his fourth and last voyage to Russia, intending, when he left England, an absence of only three months. Various circumIn the year 1810, or in the early stances, however, conspired to propart of 1811, being then resident in long his stay. One was the cordial London, he became a stated atten- reception which he met with from a dant on the ministry of the Rev. Dr. near relative, whose mind he was Winter, in New Court, Carey Street; most happy to find increasingly and in the autumn of the last men- opened to those great truths which tioned year, he was received into he himself had received. Another communion with the church of that was the greatly improved state of place. The constancy with which religious society in St. Petersburg. he attended Christian ordinances, A third, in connexion with this, was and the readiness with which he en- the enlarged opening which he there tered into " methods of doing good," perceived for all plans of promoting were obvious to many. But the the diffusion of religion by the wongreatest improvement of his mind in derful exertions of the Bible Society, scriptural knowledge, and in power- and by other means. And the ful and efficient views of religion, fourth was the opportunity of accould be traced only by those to tive usefulness which he found in whom he freely unbosomed himself. his favourite employment in visitIn proportion to his growth in knowing the prisons both in St. Petersledge and in grace, he became increasingly desirous of usefulness. In the exertions of a little Society, formed within the circle of the congregation with which he was connected, for the purpose of Visiting and Relieving the Sick Poor, he took a large and a memorable interest. The habit of praying and conversing with the poor, the sick, and the dying, in the crowded alleys and courts of London, became the means of strengthening and enlarging his mind; and, no doubt, laid the basis of those more extended exertions of disinterested benevolence which principally characterized the latter years of his life. Before he finally left his native shores, he was much occupied in vi burg and in other parts of the empire. In short, this excellent man was daily approximating to the character and exertions of Howard; and, under the auspicious sanction of the Emperor Alexander and his prime minister, Prince Galitzin, labours were very efficient. his The letters which he wrote to his friends, and the account of his exertions received from other quarters, have been delightful to all who knew and loved him, as they placed before them the exertions of a mind bent on doing good, the happiness attending such exertions, and the growing success which, through the blessing of God, they failed not to produce. A large circle of friends in Eng land had indulged the hope of seeing him here again in the last Summer or Autumn. Such, however, was not to be their happiness; and the interview is reserved for that blessed and glorious state where the pure in heart shall see God. The writer of this Memoir had received a general but authentic account of the death of Mr. Venning, stating, that it was occasioned by an infectious fever, which he caught in visiting a prison in St. Petersburg, and that it took place on the 22d of January. Subsequently to this, he received two important communications. The first was a letter from Mr. Venning himself, written six weeks before the commencement of the disorder which was appointed to remove him from our world. It was principally occupied in relating the particulars of a merciful preservation from shipwreck, which he had experienced in the Gulf of Finland, when he was on his way to Copenhagan, where he had the prospect of instituting a Prison Society, such as now exists, in consequence in a great measure of his exertions at St. Petersburg. The loss of the ship obliged him to return to Russia, but still with the intention of visiting Denmark, and of proceeding to England. There is a passage in his letter which, considering that when it was received he was known to be dead, could not but be deeply interesting. Still," he says, "I look forward with pleasure, and hope to see my dear English friends next summer; but the vicissitudes of life, and the uncertainty of life itself, especially in the work which engages all my time and attention, forbid me, at least for the present, to say much about it." Such was the deep sense which he entertained of that uncertainty, of which so affecting an illustration was just at hand. 66 A few days after this, the writer received a letter from the Rev Richard Knill, a Missionary in connexion with the London Missionary Society, stationed for the present at St. Petersburg; containing a more detailed account of the decease of this valuable man, from which a few extracts may be aeceptable. It is dated Jan. 1821. It is Mr. Walter Venning and another member of the visiting Committee were at the prison about three weeks ago; both of them caught fever; the other gentleman was seized first, and soon discovered symptoms of typhus; his life was despaired of, but through mercy he is now recovered. Mr. Venning's disorder began with a cold, it increased, and ten days before his death, he was confined to his bed. On Thursday the 18th, he sent for Dr. Patterson and me. Dr. Patterson was not at home, but I went immediately. On my entering his room, he said, "I have sent for Dr. Paterson and you, because it is my earnest wish to have you with me. right I should have those with me now, with whom I hope to dwell for ever. The doctors tell me that I am not very ill; I think I am, I feel that I am; true, it may not be dangerous, but that is uncertain; God only knows what the event may be; it may terminate in death, may not?” "Uncertainty," I replied, "is engraven on all terrestrial things, but I trust that you will soon be restored, and have many years of usefulness added to your life." He paused for a moment, and replied with much energy, "Yes, I hope so too, there is nothing else that makes life desirable; but it is probable that all my work is done, and this idea induced me to send for you: we shall be companions in eternity. If we are Christians indeed, we shall be angels in the world to come. I insist on it that you visit me, and let nothing prevent it." 66 Seeing him rather anxious, I said, My dear friend, make yourself quite easy on that subject, I will come to see you daily." At this, his countenance wore a smile, and with much apparent pleasure he said, "Will you? then I am satisfied." Perceiving his eyes directed to the table, I asked him, if he wanted any thing? "Yes," he replied, "give me that book; look at that page, fold down the leaf, and recollect that I give it to you as my charge, that if the disease increases, and death is approaching, you read to me that chapter; it has afforded me much peace and comfort already, and I hope it will again: put it in your pocket." It was Doddridge's Rise and Progress of Religion; and the chapter entitled, "The Christian rejoicing in the views of death and judgment. "" 66 Saturday, about 2 P.M. I visited him again. In the most solemn and affecting manner he said to me, "There is a great work going on, and all of it is preparing for the judgment-day; there it will be tried: what a scrutiny! what a day!" I made no reply; but he looked as if he anticipated an answer, when I said, "That day will be the most joyful and glorious that you have ever seen. Yes, if I am saved," he replied. It was then observed, "All who believe in Jesus shall be saved; and you have believed, have you not?" "O yes.' ""Christ is the only refuge, and you have fled to him, have you not?" "He is my only refuge." "Christ is the foundation of his church, and for many years you have been resting on him, have you not?"-"Yes, O yes, this subject has occupied my mind a good deal this morning, and very pleasant it has been to my soul." After a short time, I arose to come away. He perceived it, and said, "What! are you going to leave me?-you shall not leave me -stop, I wish to say to you, Knill, Labour for Jesus Christ, as long as you have breath in your body." it entered into my very soul; I felt it as a voice from the tomb! "Yes," said I, "that is my desire; I have devoted myself to his service; for this cause I left my native land."-"That is right," he replied, "Christ is worthy, Christ is worthy; preach the pure gospel, warn every man to beware of trusting in their own righteousness. O what a day is coming! what a day will the judgment-day be! what scenes will then appear! you know there is a propensity in men to trust in themselves, but warn them. O could I but give you a view of my thoughts on that subject! - It is too vast ;-but this let me tell you, that dreadful beyond description will it be for all those, who are not placing all their hopes of heaven on the Lord Jesus Christ!" These were almost the last words he said to me, or to any person. He rapidly sunk under his disease, and on Monday night, about midnight, he died. Dr. Paterson and some other Christian friends were present praying for an easy dismission, at the moment when the spirit took its flight to realms of day. Mr. Kuill intimated his intention on the ensuing Lord's day, to preach from Rev. xiv. 13. "Blessed are the dead who die in the Lord." His pastor communicated the substance of this Memoir to the congregation in New-court, on the 18th of March, in a discourse on Rev. xvii. 14. "They that are with him are called, and chosen, and faithful.” And it is highly honourable to his memory, that at the Annual Meeting of the General Committee of the St. Petersburg Prison Society, held on the 27th of January, o. s. His Excellency Prince Alexander Galitzin delivered an address containing a high eulogium on the character of this excellent man, expressing affec tionate regret at the loss of so active and efficient a fellow-labourer, who was indeed the prime mover, under Providence, in this great work; and exhibiting in the mind of the noble and eminent speaker, the warmest attachment to real vital Christianity. This admirable address concludes with the following animated passage. Having proposed to ask of his Imperial Majesty per mission to erect a monument on the spot where his mortal remains were deposited, he proceeds thus,"While Russia has to shew near our frontier the ashes of his countryman, who marked the first traces of amelioration in the condition of prisoners, of the sick, and the suffering, let her also shew a second monument of another Howard here; a worthy follower and imitator of the good deeds of the first. The Lord blesses his work when he bestows the instruments of his grace on the earth. The Lord has accomplished his work, when he takes them to himself in heaven." R. W. SIR, ON REGENERATION. BY THE LATE REV. T. CHARLES. To the Editor. THE following piece is translated from the Scriptural Dictionary of the late Rev. T. Charles, of Bala, by an esteemed friend of mine, and a relative of the deceased. It was given me to be revised, and offered for insertion in your valuable Miscellany. Independent of the comprehensiveness of this article, and the memory of its excellent author, it will probably be valued by your readers, as a specimen of one of the most learned and elaborate works in the Welsh language. Haverfordwest. J. B. REGENERATION, taken in its most extensive sense, comprehends effectual calling, conversion, and sanctification; but, in a more limited sense, the first implantation of the principle of grace in the soul, which is the source of that holiness which is brought forward in sanctification, and shall be perfected in heaven. I. The term " born again" implies that the subjects of it were born before, and therefore previously existing as creatures. Regeneration does not consist in giving a new existence to the soul as it respects its faculties, but is an inward operation which gives them new qualities, and brings the soul into a state of union with Christ. The two births are opposed to each other: our first birth is from sinful parents, and we are born in their image; but the second birth is of God, and in his image. The first is of corruptible seed, but the second is of incorruptible; the first is in sin, but the second in righteousness and holiness; the first is of the flesh, and therefore carnal-but the second is of the Spirit, and renders its subjects spiritual. By the first we are the children of wrath, but by the second we appear as the objects of God's eternal love. Regeneration is sometimes termed quickening, or vivification, Eph.ii. 1. Before regeneration, the subjects of it were as others," dead in sin:" they were quite destitute of that life which is communicated in regeneration; they were not only dead to divine and holy things, but "in trespasses and sins"—that is, they loved sin, and, on that account, were dead under the curse due to it. They were dead as it respects living to God, and were at enmity with him, Rom. viii. 7. There was darkness in the understanding, obstinacy in the will, carnality in the affections, vanity in the mind; and the whole man was a slave to a variety of lusts, while there was a moral deadness in the whole soul towards God. The principle of sin was alive, operating powerfully, restlessly, and unweariedly;-domineering over the man in all respects. There was nothing in him that in Gospel, we have, doctrinally, a faithful exhibition of Jesus Christ, 2 Cor. iii. 18.; and by beholding him in this glass, we are changed into the same image." The new man is after the image of him who created him anew-that is, the image of Christ. The subjects of regeneration were predestinated to be conformed to this image, and it is wrought in them in regeneration, Rom. viii. 29, and Col. iii. 10. They resemble God as their father, and the Lord Jesus Christ as their brother. There is something in the operation of holiness in the new man, suited to the wonderful circumstances of a lost sinner brought into a state of salvation, to an enemy brought into the near relation of a child of God; and to Christ, who is the first-born of many brethren. There is a humble, thankful, affectionate reverence in his love to God as his Father, and to Christ as his Saviour. Every thing in God, in Christ, in the law, in the whole plan of salvation, appears to him peculiarly excellent and glorious; while he resembles Christ in holiness, clined him to God or godliness, or that meetened him for receiving spiritual life. The carnal mind is enmity to God, and that is the mind of an unregenerate man. Now Christ is the resurrection and the life, and every thing less than quickening and vivifying the soul into a holy and divine life is short of regeneration. A person may be baptized and not regenerated: baptism is only an outward sign of spiritual grace, but regeneration is the possession of it. A person may be washed and enlightened, reformed and moralized, he may have experienced a great deal of spiritual sorrow and joy, may possess great gifts and an honourable place in the church, and yet remain without this spiritual life through regeneration. This quickening, and washing of regeneration, far transcends the most excellent things that the hypocrite can posThe best of the hypocrite is but flesh, for he that is born of the flesh is flesh;" but he that is born again, possesses at all times a principle of holy life, that inclines him, under the influence of the Holy Spirit, to live to God and with God-righteousness, love, meekness, longto walk after the Spirit, according to the rules of God's holy word-to hate sin, and to die to sin. In this vivification the whole soul is wrought upon: the understanding, the will, the conscience, the memory, and the affections, are all renewed; the old man is put off, and the new man is put on; the man has new thoughts, feelings, inclinations, and affections; there are new objects and ends which govern all his actions, and his outward life and conduct correspond with the inward change he has undergone. He no longer lives to himself, but to him who died for him; he walks" in newness of life." sess. 66 Regeneration is sometimes called a forming of Christ in the heart, Gal. iv. 19.—In the glass of the suffering, mercifulness, &c. The image of him who begot, is on him who is begotten of him, Matt. v. 48, and 1 John ii. 29. It is not merely the holiness of a creature that is in the regenerate, such as was in Adam, and is in the angels; but holiness operating in a sinner that has been adopted and regenerated, whose temper and character are answerable thereto. Regeneration is called a partaking of a divine nature, 2 Peter i. 4.; not of God's nature considered as subsisting in himself, of which no creature can partake. Many of the divine attributes are incommunicable; but, in regeneration, that is wrought in the soul which resembles the divine nature in its spiri |