and luminous views of nearly all the great topics of divine truth, mingled with the fervor of impression

repeatedly set before you; you have been warned that there is salvation in no other; you have been assured that he is able and willing to save. The necessity of repentance and faith, and the nature of the fruits meet for repentance, have been often represented. These truths are also confirmed by the testimony of many witnesses, who long for your healing. And is it so? Will you not be healed? Will you not be made whole?

"But why, you ask, should I suspect this to be the case? Why should I be uncharitable? I would not be uncharitable. But, as charity to the poor does, not consist in believing all to be rich, so charity to souls does not consist in believing all to be safe. Do I confine religion to my own party, do you ask? What do you mean? I have the highest opinion of many conscientious Christians, who differ from me on various subjects. But I do account that a man must believe in Christ, or he cannot be saved. Can a man be a Christian, and not depart from all iniquity? not crucify the flesh? not overcome the world? not fight the fight of faith, and lay hold on eternal life? Can the life of God exist in the soul of the prayerless? Can any man serve God and Mammon?"

The following extract from Dr. R.'s Diary belongs to an early part of the Memoir, but was accidentally omitted :-

"In the latter end of May, 1775, I first met with the Life of David Brainerd, which I read with great interest, and I trust, with humiliation and profit. I had some time before this felt the like from reading Edwards on the Affections. How deficient am I in the power of godliness, which was so eminently possessed by that servant of Christ! Oh! how little have I of the spirit of prayer! and when I find my heart a little more affected, I find myself in danger of resting satisfied with that, instead of continually panting after more and more nearness to God. I felt myself stirred up, about last Christmas, by reading Joseph Alleine's Works, but the impression too soon wore off. I have sometimes freedom in preaching, especially at Kingsthorpe, and feel a degree of earnestness and warmth; but after the Sabbath is over, my deadness returns. So that though I am not often greatly distressed, I am frequently puzzled to know what judgment to form of my state. Many may

produced by public address ;-the best mode perhaps of imbibing the sentiments of a revered instructor, securing at once intellectual and devotional improvement.

"Above all, I delight to remember his morning prayers in the family. From his secret communion with God, he came to them with a freshness and

think well of me, because I preach the truth with a loud voice, and sometimes labour to come close to the consciences of my hearers ; but surely my love for souls is very defective; only I have learnt in some measure what is right. God, I believe, gives me some success, for which I am far from feeling proper thankfulness. Oh! that I may not eye my own glory more than the glory of God, and deceive myself with a counterfeit religion, originating and terminating in self. I often think of that expression, ‘One sinner destroyeth much good.' So may one lukewarm professor; and doubtless, my dullness may greatly injure others. Hence, I have often wished to keep away from our experience] meetings; not, I trust, lest our people should think ill of me, but lest, thinking well of me, and yet hearing from me so often the same heartless complaints, they should be encouraged to feel satisfied with the same dull frame which their minister so often mentions. I fear, lest the reading of Brainerd's Life should be the occasion of my working up myself to a higher pitch of apparent ardor, merely from a conviction of my need of it, without my really possessing it."

Nothing has been found in Dr. Ryland's papers relative to the Prophecies, excepting the following remark, in a letter to Mr. Fuller, April, 1815:

"God's hand is visible in these events. What he is about to do, I know not, but wish to watch, and mind my own business. I think the fourth vial has surely been pouring out for twenty years past; if that is nearly over, Italy, or the very foundations of Popery, will soon feel the fifth; (Rev. xvi. 10, 11.) Turkey the sixth; and then will follow some violent opposition to the gospel, from Pagans, Papists, and Mahometans, at once."

joy, which showed how much of heaven dwelt within him. Nothing could exceed their humble fervour and simplicity. They expressed, in the most touching and devotional manner, the qualities which formed the peculiar beauty of his religious character. He combined the tender contrition of an early penitent, with the holy maturity and grandeur of an aged saint. And as he was, such were his prayers. The lowly and reverential aspirations of a broken and contrite spirit' were blended with the calm confidence and inward peace of one who had long enjoyed the most intimate converse with God. This union always struck me as a beautiful peculiarity of his social devotions.

"With all the devout regard and admiration in which he was deservedly held by the whole circle of those who knew him, and by very many who had no personal intercouse with him, it does not appear to me, that the strong and luminous character of his mind, or the wide and varied range of his knowledge, were in general sufficiently appreciated. Nor is it to be wondered at. His piety was so transcendently conspicuous, that his other qualities and attainments were hardly thought of by any one while in his society, or in the contemplation of his character. A rare and felicitous distinction rested upon

him; to every beholder, his mental endowments and acquisitions were almost eclipsed by the brightness and purity of the sanctity which pervaded them. May all those who so long enjoyed the delightful advantage of beholding his example, and of sharing in his prayers, aspire to attain a near resemblance to his blessed character.'

Mill-Hill, December 21, 1827.

J. E. R.

P.S. The Editor trusts that no apology will be deemed necessary by the venerable Writer, for the insertion of the following letter, addressed to the Widow of his friend and brother, which contains so gratifying a testimonial of their mutual regard :—

66

Serampore, Oct. 28th, 1826.

You must, before this, have frequently wondered that I have not written to condole with you, under your heavy affliction, and I can make no apology for the neglect except one, which ought to have had the contrary effect. That, however, is the true reason why I have not written to you, and scarcely to any one else in England.

"Ever since I have heard of the death of my very dear friend, certainly the dearest to me of any man in the world, England has appeared a blank. I recollect a few persons who were known to me, and I highly esteem them. I have heard much of many who have been raised up in the church, since I left England; their names stand high in general estimation, but they are personally unknown to me, and I to them. I have two sisters living, and one of them has a large family; I love my sisters, but still I can scarcely fix my mind on a single individual in England, to whom my heart runs voluntarily, and in whose life I live.

"As it respected my late very dear Brother Ryland, it was far different. He, in conjunction with my dear Brethren Fuller, Sutcliff, and Mr. Hall, sen. was the guide of my unexperienced youth, my faithful counsellor, and my staunch friend; our esteem for each other was reciprocal. He was scarcely ever forgotten in my prayers; and I believe I was scarcely ever forgotten in his. I felt a lively interest in all his joys and sorrows, so far as I knew them; and no man felt a more lively interest than he in the undertaking to which I have devoted myself. He has left the world and is gone to glory. I hope to meet him there, and with him, in transporting joy