appearance of it, or tendency towards it.

I have lately given up our Sunday evening meetings at the great house, instead of which I now preach a third time at church, where the auditory is much larger than the great house could hold. I have thought of doing so for some time, only the great house was rather an easier service. But as the Lord is pleased to continue my health, I venture upon him to afford me strength likewise, for what seems upon the whole to promise most usefulness.

You may, perhaps, remember the tale of the Mohammedan hog, which I once sent to Mrs. Thornton. Mr. Cowper lately versified it, and I reserve the other side to transmit you a copy. He did it in about an hour; it gives a proof that his faculties are no ways hurt by his long illness, and likewise that the taste and turn of his mind are still the

same.

Thus says the prophet of the Turk,
Let Musselmen beware of pork.
There is a part in ev'ry swine,
No follower or friend of mine
May taste, whate'er his inclination,
On pain of excommunication.
Such Mahomet's mysterious charge,
And thus he left the point at large.

[Had be the sinful part express'd,
They might, with safety, eat the rest.
But for one piece, they thought it hard,
From the whole hog to be debarr'd,
And set their wits to work, to find
What joint the prophet had in mind.]

Much controversy therefore rose,
These choose the back, the belly those :
By some 'tis confidently said,
He meant not to forbid the head;
While others at that doctrine rail,
And rather far prefer the tail.
Thus, conscience freed from ev'ry clog,
Amongst them-they eat up the hog.
A laugh-'tis well,-the tale apply'd,
May make you laugh on t'other side.
"Renounce the world," the preacher

cries;
"We do," a multitude replies.
While one, as innocent, regards
A snug and friendly game at cards.
And one, whatever you may say,
Can see no evil in a play.
VOL. VI. Ch. Adv.

Some love a concert, or a race,
And others shooting, and the chase.
Revil'd and lov'd, renounc'd and follow'd,
Thus bit by bit the world is swallow'd.
Each thinks his neighbour makes too free,

Yet likes a slice as well as he.
With sophistry their sauce they sweeten,
Till, quite from tail to snout, 'tis eaten.

The six lines included in the [ ] are an addition of mine.

We expect Dr. Ford in about ten days on his return from Stanmore to Melton. I shall then endeavour to fix for a Leicester journey. I hope we shall go and return before the post-chaise tax takes place. For I think much of the expense of that mode of travelling already, and yet Mrs. Newton cannot well take a journey any other way. She has had another violent return of the pain in her stomach, and a week's illness after it, since I wrote last. But I bless the Lord she is now pretty well again. Mr. Barham wishes me to inquire, if any of my friends want a black boy, who applied to him upon the death of his master. He says he is well-disposed, and a good servant. He was about enlisting in the army for a bit of bread, if Mr. B. had not taken him into his house for a while. With our best respects to Mrs. Thornton, I remain,

Dearest Sir,

Your most obedient, obliged servant,

JOHN NEWTON.

Rev. G. Whitefield to Mrs. Savage.

Gloucester, June 2, 1753.

DEAR MADAM-Indeed travelling and preaching hath quite fatigued this feeble tabernacle; but weary as I am, you, as well as my dear, dear Mr. Savage, must have a line or two. Indeed, it is a line of love, and a line of gratitude unfeigned. My rich Master can alone pay you the debt I owe. Your kind. nesses excite me to love him the more. May his grace enable me to serve him better. Blessed be his

2 X

name.

Since my preaching at Carmarthen, I have been helped to preach at Swanzy, Neath, in two churches, and several other places. Our Lord gave us a weeping parting from Wales. Next Thursday, perhaps you may hear me at London. Lord help me! I am a poor worthless pilgrim. Add to my obligations, dear Madam, by praying for me, and indeed and indeed, I will continue to pray for you and

yours, till I can pray no more. Ere long our praising time will come. That our hearts may be tuned for that blissful employ every day more and more, is the continual cry of his heart, who begs leave to subscribe himself, dear Madam, Your most obliged, affectionate Friend, and ready servant for Christ's sake,

FOR THE CHRISTIAN ADVOCATE.

THE THREE CAPPADOCIAN BRO

THERS.

It is a remarkable fact, that in the latter part of the fourth century, there were three brothers, who were bishops at the same time, and in the same country; and were all distinguished for their piety; their zeal for truth; and their abilities as publick teachers. The eldest, and most celebrated was BASIL, who was surnamed THE GREAT. He was born in Pontus, but in what city is a little uncertain. He acquired the rudiments of his education under the tuition of his father. He then was placed under the care of Libanius at Antioch, where he made rapid progress in literature; and afterwards pursued his studies at Cæsarea in Palestine, and at Constantinople; and finally, he went to Athens, where he received instruction from Himerius, and Proheresius. But he was more delighted with Gregory Nazianzen than with any other person whom he met with there, who became not only the companion of his studies, but the friend of his life. Having gone through the usual course at Athens, he returned home, and was first appointed a reader in the church of Cæsarea; he was next ordained a deacon by Miletius of Antioch, and soon afterwards was

G. W.

advanced to the order of Presbyter. But as his mind was bent upon pursuing a more severe and mortified course of life, he sought out a retirement, in the deserts of Pontus, where he greatly promoted the mo nastic institutions, not only by his example, but by composing new rules for this manner of life. He was not permitted long to enjoy this retirement, for he was recalled by Eusebius the Bishop of Cæsarea, and the care of that church was now committed to him, as vicar; and in a little time, he was made bishop in the room of Eusebius. He was a most firm defender of the orthodox doctrine, and contended most earnestly for the truth, against heretics of every sect. Particularly, he set himself in opposition to Eustathius Libastinus, and the whole herd of Arians, who were making inroads on the Catholic churches. When the Emperor Valens was at Cæsarea, Bazil was persecuted by Modestus the prefect, and threatened with crosses, flagellations, and every kind of cruel death, all which he bore with the utmost patience. He presided over the church of Cæsarea for eight years, and died Anno Dom. 373, using these remarkable words with his latest breath, "Into thy hands, O Lord, do I commend my spirit." He was buried in his father's sepulchre, and his funeral was attended

by such a concourse, not only of Christians, but also of Jews and Heathens, that many persons were crushed to death by the pressure of the vast multitude of people.

The praises of Basil may be read in almost every page of the writings of his successors. All antiquity united in venerating his memory. All the learned were emulous to sound his praise abroad: but if all had been silent, the works which he left behind him, would be sufficient to prove that he was a man of most eminent piety, of the profoundest learning, and of the most consummate eloquence. Photius has given this opinion of his style. "In all his writings," says he, "he was very accurate. His style was pure, expressive, proper, respectful and elegant. In the method and purity of his ideas, he yielded to none; and such was the persuasive force, the urbanity and the perspicuity of his discourses, that his style may be compared to a rivulet of clear water, issuing from a fountain." Philotheus, Patriarch of Constantinople, who succeeded Photius, agrees with him in opinion, respecting Basil; and observes, "that this was peculiar to him, that he always spoke with such vigour and animation, that his very soul appeared to be transfused into his discourses." Libanius, who without controversy, was the prince of orators in that age, and no friend to the Christian religion, when he read some of the letters of Basil, exclaimed (vevinnuba) We are conquered. And being asked the reason of this expression, he replied that in the elegance of epistolary writing, Basil had gained an evídent superiority over him.

The second of these brothers was GREGORY, who in his early years applied himself wholly to the study of rhetoric; but by the influence of Gregory Nazianzen, who wrote several letters to him, he was recalled from that pursuit, and devoted himself, with great zeal, to

sacred literature; insomuch that he viewed with contempt the object of his former attention. At the close of the year 370 he was constituted bishop of Nyssa, a town on the confines of Cappadocia. He always discovered himself to be a most zealous supporter of the Nicene creed, on which account he was at one time accused by a very unprincipled man, and was sent by the emperor Valens into banishment. For eight years he wandered as an exile through various places, and every where suffered the greatest hardships from the persecution of the Arians. In the year 378 he was restored to his former seat and office, and by the council of Antioch, at which he attended, he was chosen a delegate to visit the churches of Arabia, and was allowed the use of a publick carriage by the emperor Theodosius. In his way to Arabia, he visited Jerusalem, and contemplated with pious reverence, the places rendered sacred by the events which had occurred in them. But being much displeased with the vices and dissentions of the inhabitants of Jerusalem, he quickly withdrew from the place, and soon afterwards he wrote an epistle full of pious sentiments, in which he freely reproved the evils which he had observed in this famous city.

In the year 381 he went to the council of Constantinople, and carried with him certain books which he had written against Eunomius: these he recited to Gregory Nazianzen and Jerome; and of so much consequence was he in this council, that he was chosen by the fathers to celebrate, in a funeral oration, Melitius of Antioch, who had died during the sessions of the council; and also the composition of the symbol of the council was committed to him-that is, he was appointed to supply what was wanting in the Nicene creed, in order that the confession of Faith might be rendered more complete. About

the same time he was appointed a judge of the Catholick profession of faith, required of the bishop of Pontus, in conjunction with Holladius bishop of Cæsarea, the successor of his brother Basil.

Concerning his death there is nothing certain left on record, only it is evident, that his life was protracted till the year 394, in which a council met at Constantinople, where he was present. It is a point, in which all the ancients agree, that Gregory entered into the married state, and the name of his wife is mentioned, which was Theosebia. The character given of him by Gregory Nazianzen, Nyssen, and Nicephorus, is, that he was a man of the greatest sanctity of manners; also that he shone conspicuously in the first ranks of those who were celebrated for their universal literature; and that in eloquence, and fluency of speech, he had no superior. Photius speaks thus of his style, "It was as elegant as that of the most celebrated orators, and instilled pleasure into the ears of all who heard him."

The youngest of the brothers was named PETER. He was educated under the care and tutelage of his sister Macrina, who with the great est assiduity formed his tender mind to the love of learning and virtue, and also from his early years inured him to the discipline of an ascetic life, and to the exercises of the strictest piety. He was courteous and benignant in his disposition to all, but was remarkable for his beneficence to the poor. He was first ordained a Presbyter by his brother Basil, and afterwards was constituted bishop of Sebastia, a town of Cappadocia; but in what year, it does not appear. The year of his death is also uncertain. It is. known, however, that he died before his brother Gregory, as he requested him to vindicate his reputation from the calumnies with which he had been aspersed in some of the publications of Eunomius.

Many of the writings of the two former of these brothers are still extant, and are highly worthy of the attention of every lover of sacred literature; but of the third there is nothing extant, except one epistle to his brother Gregory.

Remarks.

What a noble gratification must it have been to the pious parents of these distinguished brothers, to see them all shining with such lustre, in important stations in the church of God! What a blessing was it to that region, which now lies covered with midnight darkness, to enjoy, at once, the labours of men so eminent in the ministry; who were indefatigable in their efforts to support the cause of truth, and were ready to shed their blood, for the sake of the holy religion which they professed. Christian parents, have you infant sons? What is it that you seek for them?

Stations of honour, places of trust, and permanent wealth? Alas! are you yet so blind, as to think that this world has any thing to bestow, which is worthy to be pursued as a portion? Seek for your children an heavenly inheritance. Devote them daily to God in fervent prayer. Bring them up for the ministry, if your circumstances and their talents admit of it. What offering can you make to your God which will be more acceptable to him, or more strongly evincive of your sincerity ?

Then go, and make the offering which the present circumstances of the church call for, and leave it to Providence to provide a competency of earthly blessings.

FOR THE CHRISTIAN ADVOCATE.

CHRISTIANS

A.

SHOULD GIVE SOMETHING IN COMMON.

Mr. Editor,-Having read in your last number the address of

the Executive Committee of the Board of Missions, to the churches and congregations under the care of the General Assembly of our church, (for I am a Presbyterian,) I wish, with your permission, to submit a few thoughts to the readers of the Christian Advocate, in regard to the fifty cent annual contribution for missionary purposes, which the Committee recommend that every communicating member should make. If I rightly understand the purport of the recommendation, it is by no means designed to intimate that communicants who are wealthy, or those who can easily give more, although they are not wealthy, should satisfy themselves with this contribution. Were this the case, it would be placing them in a very disadvantageous light when compared with hundreds, and perhaps thousands, of non-communicating members of our denomination, who, it is well known, give each a hundred, and some a thousand dollars, at a single subscription, for pious and benevolent purposes-And by the way, I was much struck with a remark which I heard the other day from a minister of the gospel -that he wondered, and equally wondered, to see, at the present time, how much was given to charitable designs by many worldly men, and how little by many professing Christians. It is surely to be desired, and that most earnestly, that those who make a profession of having devoted themselves, and all that they have and are, to the service of their Redeemer, should, in proportion to "the ability which God giveth," bestow as much as any others, nay, more than any others, for the propagation of the gospel and the salvation of immortal souls. I therefore hope and expect, that subscriptions will be opened, to which all those who are wealthy, or in prosperous business, whether professors of religion or not, will give their names as do

nors, or annual subscribers, to a handsome amount, for sending the precious gospel to the destitute; and this indeed I understand to be fully intimated in the address.

You might suspect, Mr. Editor, but for the heading of my communication, that in what I have hitherto said, I have only been preparing the way to come out against the fifty cent subscription-specially recommended to all communicating members. No, Sir-I like that part of the address quite as well as any other; and I have only been preparing the way to tell you and your readers why I like it. It is my custom to endeavour, as far as my very moderate abilities will permit, to get a clear and definite view of the nature of every duty I am called to perform; and reflecting on this fifty cent subscription, I think I can see pretty distinctly, why it should be recommended to all communicants, the rich and the poor alike, although the former ought, in other ways, to give liberally and largely of their abundance, to the sacred cause of missions. My view of the matter is this-The rich and the poor are all on a common footing in receiving the saving benefits of the gospel, and in their obligations to show their gratitude to the Saviour, by endeavouring to extend those benefits to others. Now, the fifty cent subscription may serve to recognise this truth; and it appears to me that it is of unspeakable importance that it should be recognised and remembered. The rich man, it seems to me, should think and say " Although it has pleased a sovereign God to give me more worldly property than he has bestowed on many others, yet in the blessings of the gospel, there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for we are all one in Christ Jesus.' The very poorest of my brethren and sisters in Christ, have in him as rich an